The Jewish Utopia - ia803104.us.archive.org

THE

JEWISH UTOPIA

BY

MICHAEL HIGGER, Ph. D.

Tun Loan BAL'r1monn PressBALTIMORE, MD. I

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1932

COPYRIGHT, 1932BY

MICHAEL IIIGGER

PRINTED IIYTun Loan BAL1-luoxua Pm-:ss

BAI.rnaonr:, Mn., `L'.S. /\.

TO

THE HEBREW UNIVERSITYOF JERUSALEM

SYMBOL OF THE JEWISH UTOPIA

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PREFACE

The aim of this work is to present, in a comprehensive way,the traditional ]elvish conception of the ideal life for indi-viduals, as well as for nations. The problems taken up in thebook are discussed, not from a theological viewpoint, butrather from that of the prophecies of the prophets as in-terprcted by the rabbis. The doctrines concerning God,Torah, Israel, Messiah, the future world and so forth, are,therefore, referred to, only where they are directly relatedto the subject of an ideal life in the ideal era to come. Formy main problem is to reconstruct an ideal social life onearth as pictured by the rabbis of old.

The Tannaitic literature, the Babylonian and PalestinianTalmudim, and the Midrashim, were utilized as the basis ofthe work. Allusions are occasionally made to the Apocryphaland Pseudepigraphal literature, and to the ]elvish prayerbook. Since the purpose of the work is to reconstruct, nota purely prophetic, but a prophetic-rabbinic ideal life, onlythose allusions to the Bible which are quoted in the rabbinicsources are given. Vi/ith a few minor exceptions, no attemptwas made to allude to the Mediaeval Jewish authorities, likeMaimonides, Nahmanides, Abravanel, and others, who dealtwith some phases of my problem.

It is self-evident that a debatable subject of this naturewill invite a number of criticisms. The orthodox and reformedgroups alike, it is expected, will disagree with many of theinterpretations and conclusions. These groups are advised,however, to consult care fully all the sources given in the notesbefore they form an opinion about the conclusions herein ar-rived at.

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For the benefit of the prospective critic and of the studentof .Iewish eschatology, it may be added that the old methodof some authorities to differentiate between certain termswhich designate the " future world " and the " future era ",respectively, was for my purpose. entirely ignored. Everypassage was studied carefully for its contents, regardless ofthe particular expression employed by the rabbis in referringto the " future ". If the passages speak, for instance, ofpoverty, of large families, or, of universal peace, in thefuture, it is evident that such passages, irrespective of theterm used for the " future ", allude, not to the future world,Ur the realm of the spirit, hut rather to the ideal era Ollthis earth. If, on the other hand, a statement speaks of a" future" when there will he no eating, no drinking andso forth, it is equally clear that such a statement refers tothe world of the spirit-a subject which the present workdues not include.

The reader who will hastily pass judgment concerningthe hook and label it 215 " radical ", is likewise reminded oftwo important facts. First, that the subject matter is Utopianin nature, and that established institutions of Olli' social struc-ture naturally should not expect any complimentary statementsat the hands of a Utopian author. Secondly. nearly all thestatements and conclusions set forth in this work are rabbinic.and not my own-even though the style employed. namely.that of paraphrasing the rabbinic passages am statements,may suggest that 1 express my own personal views.

The bible translation of the Jewish Publication Society wasused Tor the biblical rcllerences. In a few places, parts of,instead of complete, verses are quoted, because they are soquoted in the rabbinic sources.

All the sources are given fully in tllc notes at the end ofthe book. When the paraphrased rabbinic quotation cou-

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mains a biblical reference, the biblical source is meinioned first,ill the uotcs, and the rabbinic sources follow in their regularvlironolngical order.

1 wish to express my hcarly thanks to Prof. Louis Ginzln-rg,Prof. Alexander Marx, Prof. Harry A. \'\-'of fsml, and toRabbi Ira eisenstein, for many helpful suggestions.

M1cuAEr. Hiccian.New York, May 1932.

TABLE OF CONTENTSI. Tcxt:

1. Introduction .......................... 12. Righteousness and Justice............... 93. Israel and the Nations.................. 274. Peace and Abundancc.................. 455. Liberty and Salvation.................. 616. The Holy Land........................ 737. The Holy City 818. A Spiritual Centcr..................... 919. A New World........................ 101

10. The Kingdom of God 11111. Notes 119

III. Bibliography 157

4.

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InTRo1)u(,'1'1on

CHAPTER I

INTRODUCTION

The non-Jewish world will be surprised to learn of aJewish Utopia. The great masses of Christians are broughtup under the erroneous notion that the Golden Rule, " Thoushalt love thy neighbor as thyself ", was proclaimed first byJesus. To inform them that it is already found in the Bookof Leviticus, 19, 18, would be for them an additional proofof rabbinic " legalism ". To the average Christian theologian,Judaism and Jewish nationalism term noted with the destructson of the Second Temple, and rabbinic writings since thatperiod consist mainly of legal dicta and regulations. TheTalmud is thus catalogued under " philology" at some ofthe otherwise liberal Christian Theological Seminaries. Undersuch a system of Christian education, which is imbued withthe spirit of a trinity of dogmatism, prejudice, and ignorance,no non-Jew would expect a plan for reconstruction of a suf-fering humanity to come from the Talmud and cognaterabbinic literature.

Let us, therefore, listen to the opinion of a. Talmudist ofthe fourteenth century, concerning the ideal World. R.Mer ahem ben Aaron ibn Zerah was a Spanish codifier, andthus a " legalist ". At the end of his code, Zeda la-Derek,he says: " It is a fact well-known to every one who wouldadmit to the truth ... that many predictions of the prophetsconcerning a Utopia for Israel and mankind have not beenfulfilled ... as, for instance: ' And the Lord shall be Kingover all the earth ; in that day shall the Lord be One, andIlls name one' 1 ; 'And they shall beat their swords intoplowshares and their spears into pruning-hooks , nation shall

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4 TIIE JEWISH UTOPIA

not lift up sword against nation, neither shall they learnwar any more' :_ Nations are producing more swords andammunition than in any other time in the past; wars ofnation against nation are greater and fiercer than ever be-fore.... " s

Charges of a similar nature are found in one of the lateMidrashim: " The congregation of Israel says to the Lord :Master of the Universe, many good prophecies have theprophets of old prophesied, and not even one of them hasbeen fulhllcd..Ieremiah said, Then shall the virgin rejoicein the dance, and the young men and the old together',Hosea said, Yet the number of the children of Israel shallbe as the sand of the sea" ; .Noel said, And it shall come topass in that day, that the mountains shall drop down sweetwine", Amos said, Behold, the days come, saith the Lord,that the plowman shall overtake the reaper", Isaiah said,The mountain of the Lord's house shall be established as thetop of the mountains °; and, Finally, it was said, There shallyet old men and old women sit in the broad places of JerkSalem";--and we do not see any one of these predictionsrealized. " Io

The two quotations indicate the key-note to the philosophyunderlying the rabbinic Utopia. An ideal society among thefamily of nations, as visualized by the prophets, althoughnot realized as yet, will ultimately be achievccl. Nations willcome, nations will go. Dogmatic Christianity has come,dogmatic Christianity will be gone. " Isms " have creatednations, " isms " will destroy nations. Capitalism has broughthappiness and woes to mankind., communism may bring itsparaclises and hells to mankind. Doctrines have slmpvd thedestinies of peoples, doctrines may bring destruction topeoples. But the millennium will come only when the nationsof the earth direct their efl'orts toward the visions of theprophets, and make function the teachings of Amos, Isaiah,

THE JEW1SH UTOPIA 5

and Micah. Only then will the day be ushered in, in whichthe ideal world and our present era will, in the language ofa Palestinian Aurora, " kiss each other, as a sign of the arrivalof the new era, and the departure of the old "."

Unlike Plato's Republic, where the ends sought arc po-litical rather than spiritual, the motive of a Prophetic-Rab-Ixinic Utopia is the spiritual perfection of human society. Inthe Republic, to be sure, the supreme virtue in the idealcommonwealth is Justice. But Plato is chiefly concerned withwhat will hold the ideal city together. The rabbis, on theother hand, are mainly interested in that ideology which wouldhold the whole wor1d,or the Universal State, together. Theideal behind the Jewish Utopia is spiritual and ethical har-mony.

Furthermore, the mai11 purpose of the Republic is todiscover the reasons for the merits of Justice over injustice.But to the spiritual leaders in Israel, this was no problemat all. That Justice was superior to injustice, the rabbisknew from common sense, as well as from centuries ofsad experiences of Israel.

A similar contrast may be discerned between modern con-ceptions of a Utopia and the rabbinic conception. In Bacon's" New Atlantis ", science is the key to universal happiness.Campanella's " Civitas Solis " pictures a communistic so-ciety. H. G. VVells's Utopia is a world community. It is asingle civilization whose " net of posts, rules of laws andorder, are the same in all communities throughout the world ".The unit of social life in these schemes varies from, the family,as in More, to the world, as in Wells. The main limitationof these plans, including that of Wells, is that they are one-sided. Their authors do not consider the necessity for aspiritual revolution, or for a transvaluation of values. '1`heybuild their ideal structures on the faulty foundations of thepresent system.

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A ]ewisll Utopia begins where \Vells leaves off. It startswith the world as the basis of the new social life. From thatviewpoint, the rabbis picture first a scheme of a transvalua-tion, of spiritual, intellectual, and material values, and a com-plete spiritual transformation. Having laid this foundationof the new, ideal order, the Jewish idealists proceed withthe rest of their plan, and complete the super-structure of theirUtopia. In that part of the structure, there are, to be sure,a few common elements in the rabbinic and the other Utopias ,as, the ideals of common interest and mutual helpfulness ,coiipcration supplanting competition in the new social order ,the toil of industry being reduced to a minimum, and thuspermitting a higher cultural and intellectual life. Like theother Utopians, the rabbis were aware of the evils of thepresent conditions, but optimistic as to the potentialities ofmankind in the future. They believed mankind to be a pro-gressive organism endowed with marvellous pavers and capa-bilities, with endless capacities for moral, ethical, and intellec-tual development.

Some modern ]elvish thinkers maintain that Judaism de-veloped historically along the same lines as Christianity, inthat it was mainly interested in the other world, the worldof the soul ; .Judaism considered this world as a vestibule tothe world to come. It was only the period of the modernreform movement that brought a change of attitude towardthis world. According to this view, traditional jnrlaisln wasnot primarily concerned with the worthwhileness of life inthis world.

That this theory is absolutely fallacious, one learns fromthe fact that, alongside the views that this world is a In'cI)ara-tion for the next, rabbinic literature contains ll\1llllcllolIs pas-sages describing the kind of ideal life that nations as wellas individuals must lead so that a universal paradise of man-kind might be established in this world-wilh no reference to

THE JEWISH UTOPIA 7

the future world whatever. In fact, the yearning for an ideallife in this world, as found in rabbinic writings, may bemuch older than the theory that this world is merely a vesti-bule to the next world. For that yearning is rooted in theteachings of the Prophets, who were mainly concerned withan ideal life of universal peace and brotherhood in this world.

The following is a. striking illustration: R. Simeon beEleazor, a Tanna of the fourth generation, states that thewicked are punished and the righteous rewarded, in thisworld, for, in the next world, " his breath goethe forth, hereturned to his dust »'.12 There may be some relation betweenthis view of R. Simeon, and another statement quoted some-where else in his name, namely, that he who is promptedby love to perform ethical and religious acts is greater thanhe who is prompted to them by fear." At any rate, is notthe first statement in direct opposition to the doctrine thatthis world is merely a vestibule to the world to come ?

A picture of a .Jewish Utopia on earth is given in a veryold source, namely, in the Sibylline Books. The passage de-scribing an ideal city is found in the oldest portion of theSibylline Books, and is undoubtedly of Jewish origin. Hereis an extract of it, in accordance with the version renderedby Charles: " There is a city Camarina down in the land ofUr of the Chaldees, from which comes a race of most right-cous men, who ever give themselves up to sound counsel andfair deeds.... These diligently practise justice and virtue,and not covetousness, which is the source of myriad ills tomortal men, of war and desperate famine. But they have justmeasures in country and city, nor do they carry out nightrobberies one against another, nor do they drive off herdsof oxen and sheep and goats, nor does a neighbour remove hisneighbour's landmarks, nor does a man of much wealth vexhis lesser brother, nor does anyone afflict widows but ratherassists them, even ready to supply them with corn and wine

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and oil. And always the wealthy man among the people sendsa portion of his harvest to those who have nothing. but are inwant, fulfilling the command of the Mighty (/0(1, the everabiding strain: for lleaveu has wrought the earth for allalike." 14

I t is commonly charged against the teachers of religiontllat all they can do for us is to give us consolation in ourpresent afflictions and lead us to hope for future happinessin the world to come. that all that the church wants is moresouls for heaven. These accusations certainly cannot he madeagainst Judaism. From the time of the prophet .-\mos downto the close of the Mediaeval period, the problem of improv-ing the material conditions of Israel and of mankiml in gen-eral, was the main concern of the spiritual 'ezulers in Israel.This is apparent from even a cursory glance at the propheticand rabbinic writings.

The underlying Jewish attitude is, as Abravanel has pointedout throughout his work, l\lashmi'a Yesllttlall, that the majorpredictions of the Prophets concerning universal peace amhappiness were not realized during the Settuul (`o1mnm1-wealth, nor have they been fulfilled by Christianity. Thebasis of the Rabbinic Utopia is, therefore, the millennium pic-tured by the prophets. The rabbis occasionally give a color-ing of their own, but this plant rooted in prophetic soil waswatered with the moisture of Israel's age-long experiencessince the days of the prophets. \'l'hat are these roots of theprophetic idea of a paradise on earth, as lllulel'sltuuI b_v therabbis? The answer to this will he the lmnlen of llle followingchapters.

RIGHTEOUSNESS AND JUSTICE

CHA1"rRR II

RIGH'r12OUSN1aSS AND JUSTIC1-:

Words stand for certain symbols, or ideas , but some wordshave so often been misused that they have lost the veryordinary meanings, Ur symbols, which they were meant toconvey. One of these Unfortunate terms is the word " right-eousness ". With the rise of the modern liberal school ofpreaching, the term " righteousness " has become the by-worm] of the preacher of every faith. ]`ust as the homilies ofthe ancient rabbis were saturated with the terms " God "," Israel ", and " Torah ". so the modern sermon is adornedwith " righteousness " in its proposition, body and conclusion.lout no attempt is male to analyze tlle meaning and force ofthat term. lay now it is difficult to convince the world thatthe word righteousness requires an analysis, that it is pos-sible to specify in concrete terms what constitutes righteous-ness; that the Jewish L`topia is built upon this very term, oridea, of righteousness; or, that the Kingdom of God in thisworld will come only when suffering mankind passes throughthe gate of righteousness.

fly a careful study of the rabbinic sayings that picture anidea! world, one gets a clear idea as to what constitutes a_lowish Utopia. Some of the passages, to be sure, do notrefer to this life, but rather to the life of the soul in theworld to come. Nevertheless, they reflect and register. at thesame time, the rabbinic attitude towards the ideal life of theindividual, as well as that of the family of nations.

'1`o understand the rabbinic conception of an ideal worldit will help us if we imagine a hand passing from land toland, from country to country, from the Persian Gulf to the

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12 'l` I I IE _TE\\'lSII UTOPIA

Atlantic Ocean, and from the Indian Ocean to the NorthPole, marking " righteous " or " wicked " on the foreheadof each mic of the sixteen hundred million inhabitants of ourearthly globe. We shonlrl then he run the right road to-ward solving the major problems that burden so heavily theshoulders of suffering humanity. For mankind should hedivided into two. am only two, distinct and nmnistakablegroups, namely, righteous anal wicked. 'l`o the righteouswould belong all that which God°s wonclerfnl world is oITering ;to the wiclcccl would belong nothing. In the future, thewords of Isaiah, in the language of' the rabbis, will be ful-filled: In-hold. My servants shall eat, but ye shall be binary :behold, My servants shall drink, but ye shall be thirsty. be-hold, iilv servants shall rejoice, but ye shall be ashamed.'"This is the force of the prophecy of Malachi, when he said :Then shall ye again discern between the righteous :ml thewicked, between him that scrveth (.od and him that servcthhim not."'

\\'hen will this world femme a vineyard' When the Holy( )Ne, blessed he llc, will raise the position of the righteouswho are degraded in the world." In the present era therighteous are afT'lieted. lout in the ideal world, this verse willbe applied lu them: Yea, l will rcjoiee over them to Clo themgood." According.; to R. Tohauan. a Palestinian Amore of tht-

third century, all the visions of the prophets tleserihing anicleal future, were meant only for repenters :mil for thoseencouraging scholars in their studies. For, :to fan' as therighteous and the scholars themselves are concerned, no mortaleye has ever perceived their happy state to which they willattain."' '

All the treasures and natural resources of the worlcl willeventually come in possession of the righteous. This wouldhe in keeping with the prophecy of Isaiah: " And her gainand her hire shall he holiness to the Lord, it shall not be

THE _]l"\VISII UTOPIA

treasured nor laid up; for her gain shall he for them thatdwell heforc the Lord, to cat their till and for stately cloth-ing." so Similarly, the treasures of gold, silver, precious stones,pearls, and valnahle vessels that have been lost in the seas:md oceans in the course of centuries will he raised up andturned over to the righteous."' Joseph hid three treasuries inEgypt: One was discovered by Korah, one by Antonimts, andone is reserved for the righteous in the ideal world?" luthe present era. the wicked are ordinarily rich, having manycomforts of life, while the righteous are poor. missing thejoys of life. But in the ideal era, the l.ord will open all thetreasures for the upright, and the um-ighteous will so Filer."'(..od, the Creator of the worlcl, is not satisfied with the presentera in which the wicked prosper. Ile will he happy, so tospeak, only in the era to come, when the world will be governedhy the doings and actions of the upright, and thus all thejoys and happiness will he shared hy the righteous and just?"

yous we learn from ;I.I1()111(»I' source. A scholar asked R. Judahha-Nasi, ns to the meaning of the alcove-mentioned verse." Fm' her gain shall be for them that dwell before the Lordto eat their fill and for stately clothing ". To this, R. Judahreplied: " This alludes to people like you and your colleagues,who are wrapped in linen, and who think of themselves ofIIU importance whatever." an This is corroborated by a state-ment of R. ]eremiah to the elect that in the future, thelloly One, blessed he He, will rejuvenate the life of thescholars, lsoth in their physical constitutions, reflected intheir facial expressions, and in their attires ,- -as it is said,lint they that love I-lim he as the sun when he doeth forthin his might."' The main reward of the scholar, however,will he intellectual and spiritual in el1a1'acte1°.2" Thus, it isthe scholar who is intellectually master both in this era and inthe era to come;"" and the light ot' the scholar will be asbrilliant as torches and lightnings."

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14 T11 E ]'E\VISH ITTOPIA

The conception of an ideal Universal State in which onlythe upright and just prosper, is well described in 3. Utopia,pictured by the Prophet Elijah, according to a rabbinic version :" Elijah said' 1 behold all the wicked of the earth disap-peared, and all the righteous in control of' the land. Theearth, planted with all kinds of good thi°igs, lies beforethe righteous. The tree which (nod has planted is standingin the midst of the Garden---as it is said, And by theriver upon the bank thereof, on this side and Oll that side,shall grow every tree for food, whose lcai shall not wither,neither shall the fruit thereof fail." Ships are coming fromlin-gedi even unto Exclaim, carrying riches and abundancefor the righteous."' I behold a beautiful, large city, comingdown from heaven. It is the city of Jerusalem, rebuilt, andinhabited hy her people. The city is situated among threethousands towers. The space between each two of the towersis twenty ' ris '. At the end of each ' ris ' there are twenty-Eve thousand cubits of emeralds and of precious stones andpearls. I behold houses and gates of the righteous withtheir proper door-frames. '1`he door-posts are of preciousstones, and the treasuries of the Temple are open, even untotheir doors. And learning and peace prevail among them "."2

That the righteous should he tllc only ones entitled to allthe bliss and happiness in the ideal world, one can easily inferfrom the glorious future which the rabbis picture for thejust and upright in the world to come. " The lloly ()ne,blessed be l-Ie ", says R. Eleazor in the nzuno of R. l.lanina," will place a crown upon the head of each o[ the righteous »».s:'1`he Lord has stored up for the upright in the iiarden of' I'-ldenall plants that are good to look at and that are best lo beeaten."* Each one of the upright will have a canopy of' gloryfor himself, as a sign of his splendour."" Litnl will make afeast for the righteous, and they would need no halsainuni,nor any other spices. A northern and a southern wind would

T1-ll-I J'E\VlSl[ UTOPI A 15

bring to tllcln lakes of all kinds of perfumes of the Garden ofl?den.°" In the future, the Holy One, blessed he He, will ar-range a chorus for the righteous in Paradise. He will sitin the center and each of the righteous will he able to pointto Him with his Gnger, as it is said: " And it shall he said inthat day: Lo, this is our God, for whom we waited, that Tiemight save us, this is the Lord, for whom we waited, we willhe glad and rejoice in His salvation." :=1 The Lord will sim-ilarly arrange an academy of the righteous in the world, andhe will preside at their sittings." A meeting of elders, ap-pointed by (rod, would announce the advent of the Kingdomof God in the world, and His reign in Mount Zion and injerusalem." At the sittings the Lord will expound the mean-ing of the Torah. After the meetings God will be sanctifiedby one of the members of the group, and this sancrificationwould be universally approved by popular ztrclamation.'°

Consequently, in the new era, the upright and just willoccupy a position next to God. They will he called by thename of God , 41 and they will, therefore, he called " holy "_-seMoses, the ideal of a righteous man, will be praised by multi-tudes of righteous men, as (incl was praised by Moses in thepresence of the multitudes of Israel." In the future, the Lordwill walk in the (1arrl(*11 of Eden in company with the right-eous, considering them 1--lis equals."' Again, in the idealworld, all the glory and victory will he with the rightcons.'"Ilcfore they call, bod will answer, and while they are yetspeaking, He will hearken."' in the present era, the Lordsulicrs the trouble of those who worship Him. lint in themillennium, Ile will ever he mindful of them." In the newera, the upright and just will be received by God as childrenare received by their father and as disciples by their master."They will be put in a. higher position than the angels."

Clod's goodness is stored up for the righteous. This is inaccordance with tlle verse in Psalms: ()h how abundant is

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Thy goodness, which Thou hast laid up for them that fearThee! so Thus said the Holy One to the righteous : " Becauseof you I have created the world. For had it not been for you,to whom would I have given all the goodness and abundance,which I have prepared for the future." 51 Again, the LordSaid: " \Vait for the coming of the Messiah, when the versewill be fulfilled: Oh how abundant is Thy goodness, whichThou hast laid up for them that fear Thee! " sz Each right-eous one will have a world for himself."" According to anothertradition, God will give to each righteous one three hundredand ten worlds as his own possession." The Lord, finally,will prepare a feast for the upright."" He has salted the hugeLeviathan and has prepared the best food, fruit, fish, and meatfor that pu1°pose."" The feast will he limitless, as it is said,Neither hath the eye seen a God beside Thee, who workethfor him that waiteth for Him."

The nineteenth century " maskilim ", or Jewish radicals,used to exercise their wit by ridiculing all these statements,especially the saying that a Leviathan is prepared for the justand upright. Poor radicals! How blind and narrow-mindedthey were that they would not understand the broad humani-tarian principle underlying these sayings! Arc not thesepredictions a crying protest against the injustices and crueltiesmarking the present era, where the wicked prosper and therighteous suffer? Are they not awarding to suffering human-ity that unless the order is reversed, mzml<ind is doomed 'aR. Johanson, who correctly understood the meaning of thetradition of the Leviathan, states thus: " The Lord will inthe future make a hut for the righteous out of a part of theskin of the Leviathan. The rest He will place on the walls ofJerusalem, and its light will shine forth from one end of theworld to the other, as it says, And nations shall walk at thylight, and Kings at the brightness of thy rising." is TheLeviathan is thus a universal symbol of the new era in which

THE ]EWISH UTOPIA 17

the righteous will prosper and the wicked suffer. The Levia-than, furthermore, is the emblem of the ideal age, when thisworld will become the home of the righteous.5° It is an idealsymbol of a new economic order in the'world, when righteous-ness will be one's only requisite for acceptance unto the realmof happiness and prosperity. Every upright and just indi-vidual will be rewarded according to his deeds,"° and in pro-portion to his faithfulness.°* Those righteous who, because ofexternal circumstances, will not be able to contribute theirmite to the upbuilding of the Kingdom, will nevertheless sharein the privileges and joys of the new civilization.""

Light will be the emblem of the new era. On the first dayof creation God brought forth a light by which, man couldsee from one end of the world to the other. But when theHoly One saw the wickedness of the people in the generationsto come, He stored up that light for the righteous in the idealera.6" Thus, light, which is rare in the present era, will be anordinary thing in the ideal world."' ]ust as goodness is storedup for the righteous, as it says, " Oh how abundant isthy goodness, which Thou hast laid up for them that fearThee, which Thou hast wrought for them that take theirrefuge in Thee, in the sight of the sons of men " ! c6_ --so islight reserved for the upright, as it says, " Light is sown forthe righteous, and gladness for the upright in heart ".66"Moreover, the light of the moon shall be as the light of thesun, and the light of the sun shall he sevenfold." or Buteventually the Lord Himself will be the Light of the right-eous, as it says, The sun shall be no more thy light byday, neither for brightness shall the moon give light untothee; but the Lord shall be unto thee an everlasting light."°' Then the moon shall be confounded, and the sun ashamed ;for the Lord of hosts will reign." on The light of the Lordwill thus be the source of life and peace for the righteous,as it says, For with Thee is the fountain of life; in Thy

18 THE JEWISH UTOPIA

light do we see light." Messiah, the ideal righteous one,will come from the East, where the sun rises. He will bea descendant of the House of David, who was bright asthe sun;" and his light will be a symbol of life for the 'upright and just in the world." The very name of Messiahis, therefore, light."

Consequently, all the beloved of God, the righteous, willshine forth as the light of His glory, " even as the sun when itgoes forth in its might "." Just as the sun and the moon giveforth light in this era, so will the upright radiate light in theera to come, as it says, And nations shall walk at thy light,and kings at the brightness of thy rising.'5 There will beseven groups of righteous, classified according to seven gradesof light, namely, the light of the sun, moon, heaven, stars.lightnings, lilies, and of the candlestick in the Sanctuary."

This theory of a Utopia of the righteous on earth can beeasily traced in the Apocryphal and Pseudepigraphal writings.In the Book of Enoch, for instance, we frequently find theidea that, in the future era, God will make peace with therighteous who will belong to Him, and who will prosper andbe blessed; that for the elect there will be light, joy andpeace, and they will inherit the earth; that the abundanceof the earth, as well as intellectual and spiritual wisdom, willbe given to the righteous and holy; and, finally, that all thegoodness and glory will belong to the upright and just." Theteachings of the authors of that branch of literature are per-meated with the ideals of righteousness. The future belongsto the upright. Compare the following sayings: " And now,my children, hearken: work judgment and righteousness thatye may be planted in righteousness over the face of the wholeearth, and your glory lifted up before my Cod, who saved mefrom the waters of the flood "; is " Blessed shall they bethat shall be in these days. In that day they shall see thegoodness of the Lord which He shall perform for the genera-

THE ]'E\VISI-I UTOPIA 19

son that is to come, under the rod of chastening of the Lor<l'sanointed in the fear of his God, in the spirit of wisdom andrighteousness and strength, that he may direct every man inthe works of righteousness by the fear of God; that he mayestablish them all before the Lord, a good generation livingin the fear of God in the days of mercy." 79. The wicked, on the other hand, like tall towers, are obstruct-ing the light from coming into the world. The unrighteousare the real enemies of God, and they will disappear beforethe appearance of the real light, the emblem of the ideal lifeon earth." In the present era, the upright are humiliated. Butin the millennium, the unrighteous will disappear as the grassthat withers; while the righteous will walk with strength andpride."

This conception concerning the disappearance of the wickedin the ideal era may be traced likewise in the Apocryphal litera-ture. One passage in the Book of Enoch reads thus: " Inthese days downcast in countenance shall the kings of theearth have become; and the strong who possess the landbecause of the works of their hands.... As lead in thewater shall they sink before the face of the righteous, and notrace of them shall anymore be found." so

The Kingdom of God will not come as long as wickednessfunctions in the world. Only a world of righteousness willbring about the Kingdom of God, a kingdom in which Godwill be universally acknowledged as King." The motto ofthe people will be: " Righteous Unite! Better destruction ofthe world than a wicked world! " The basic principle will be :Augment justice and righteousness, and unrighteousnesswill become negligible. There is a European proverb: Thehigher the ape goes, the more he shows his tail. This maywell be said of wickedness and unrighteousness. Wickedncssin the wide, humanitarian sense is the octopus in the world.Mankind is never to rest until evil and unrighteousness are

3

20 THE ]E\'i'l'Sll UTOPIA

clestroyecl, so that all may enjoy and share in the greatestpossible happiness.

Who are the wicked" What constitutes wickedness, whichis an cihstrnetinn to the estahlishnient of the Kingdom of (rod aNo exact clelinitiun of these terms can he formulatccl. Afew rahhinie passages dealing with the sulijeet, lmwever, givea general irlea of the meaning of wicked aml wickedness, sofar as a .lewish L.ltnpia is euneernerl.

First, no line will he drawn hehveen had fews aml hadnon-_|ews. There will be no room for the nnrightenus, whether.lowish or mm-_[cwisli, in the Kingzloln al (̀ m(1. All of themwill have tlisalupearerl hefnre the arlvent of the ideal era on

this earth.` l`nrig'lltt-nus Israelites will he punished equallywith the wielcetl of other nations.'" All the righteous. on theuthet' haul, whether llchrcw or (verile, wiT share equallyin the happiness and ahinldanee of the ideal el'a.*" N. _lushua

hen Levi. the well known Palestinian Anmra of the first halfof the thin! century, seems to mc to be in the right, in theargument with his fricml, R. lluninzt, when the fnrinei' ex-p"cssos tlle liberal view that, in the ideal ern, swelTering' :mdmo1't:\lity will Cease iirlsrael as well as :wrong all other na-tions." The or<lilmry meaning of ls:1iahls prophecy. the een-trnl point of their ztrgunieut, supports the view of R. _loshunlieu Levi: Ile will swallow up death Im'ever, :ml the l.or<l(intl will wipe :away tears from off all faces."

Second, one's external religious observances will not neees-sarily put one in the czxtc-gory of the righteous. All those whowill be observant merely heeztuse of personal, inztteriulistic in-terests, will '»e'ong to the class of the unrighteous. Ugly thosewho will he oliserwmt is a result ui their conviction and iaith-fulness will he wcleoine into the Kingtloin of (.o¢1.'"

Third. people who maliciously ezuise inisehiel' ml sufferingto the upright and just, will he termed wicked, :did the King-doin of God will not lmve them.""

l'l I la ll-l\\'.l51l Lf'llU1'IA

Fourth, speenlators, dishonest industrialists. and all thosewho accumulate wealth at the expense of the sut3l¢-ring oftheir fellow-men. will be unknown entities in the rabbinicLitopia. Although, like the cedars of the forest, they arerooted in the life of the present era. their enfl will come beforethe Kingdom of (rod is ushered in."'

Fifth, those who are thwarting the purposes of God inthis e°'a. :ind do not help to build up :ml bring about the newera, will cniisoqtieiitly not enter the Kingdom of tux."

Sixth, oppression of :my kind will not exist in n Jewishl.'topia: whether it be a ease of righteous oppressing righteous.wicked oppressing wiclcecl, wicked oppressing righteous, or ofrighteous oppressing wiekecl, t .od Will always be on the side ofthe oppl°(-sse<l.""

Seventh. in :\eeo1'd:u°ee with the prophecy of Isaiah, " onthe day when the l.ur¢l alone shall be exalted, all the loftyand proud will be brought low ".:»-| " The loftiness of manand his hanglniness shall he brought clown." :on People whoare uf iml»m'tanee in this era. will he of no intportanec in theideal ern to erne."" ()n the clay when the Kingdmn of Godis ushereml in. the eunntenattce of the hanghtv will elnnufc tovarinns shackles am elm's."'

Figltth, in the new iileal era. idolatry of any kind, as well:ms beilul wm'sllip, will ln- entirely ahulishetl from the ear:h.""The hackwaril, uneivilizecl peoples will reach that stage wherethey will he ashamed ltt euntinne the praetiees of i<lul:l.lt'y :mditel worship, and will aeknuwlctlge lim as the l.m'<l of thenni\'crse.""

Ninth, people yearning for sensual practices, shameful vices,anal conditions exciting disgust am hatred, all of which char-acterize So eunspicuously murlern civilization, will not existin the is-al era .-as it says: Anil the l.nrcl sail unto him:°' (to tlwnngh the miclst ni the city, tlwungh the mirlst of.Ierusalem. :ml set a inarlc upon the fureheacls (\f the men

21

22 'runs _I l~:wls11 U T() PI A

that sigh and cry for all the abominations that are done in themidst thereof." :oo

In a jewish Utopia, therefore. there will he 110 wickedpeople. Nature itself will he against tlle wicked. All thegoodness will be bestowed only upon the upright and just .and darkness, the opposite of light, will be the fate of theunrighteous."" This is what the Psalmist meant in saying." Morning by morning will I destroy all the wicked of theland; to cut oft' all the workers of inquiry from the cityof the Lord." to: The very light of the sun that will heal therighteous, will he destructive to the wicked.'°' This is like-wise the meaning of the prophecy of Malachi: " For, behold.the day cometh, it burr eth as a furnace; and all the proud.and all that work wickedness, shall be stubble; and the daythat coinctli shall set them ablaze." l°* The wicked trust dis--appear from earth before the ideal society of righteous can heestablished.*°'

The praise of the Lord will be universal when there willhe no more wicked 011 the earth ;-as it says: And when thewicked perish, there is joy.'°" This is the yearning of thePsnlmist, in saying: Let sinners cease out of the earth, andlet the wicked be nu more; bless the Lord, O my soul.""'Adam foresaw the Messianic period, the age of the final strug-gle between the upright and the unrighteous, preparing tlleway for the millennium. But he would not say " Hallelujah ",or praise the Lord, until he saw that the wicked would finallyhe destroyed.*°° A Utopia of righteous men could he realizedonly when there would he no more wicked in the world.'°°Righteousness will be the order of the Universal State , andthat State will be the embodiment of righteousness under theconditions of the new social order. \'Vhilc the upright and justwill emerge with renewed spirit, progressing from strengthto strength, the wicked will dwindle and he consumed."" Inthe words of Isaiah, " new heavens and a new earth would he

TIIE JEWISH UTOPIA 23

created " 111 , while the earth will be emptied of the unright-cous, and the righteous will cleave unto God.*"2 In rabbinicterminology, the Lord will sit in judgment, and consequentlylead the upright to the Garden of Eden, and the wicked to Ge-henna."" The righteous will ascend seven steps, while theunrighteous will descend seven steps.""

A.s a result of the new conditions and radical changes, thewicked who will be left, will change their attitude towardlife. The glory and happiness of the upright will plunge theunrighteous into sorrow and shame."' Rivers of tears willflow from the eyes of the wicked.'*° They will then wonderhow they could have led a wicked life ; 117 and they will finallyacknowledge God, by saying, " '1`his is the Lord, for whomwe waited. We will be glad and rejoice in His salvation "."8The unrighteous will thus praise the Lord, and recognize theteachings and purpose of God in the world?" The Lord'scompassion will then be moved, and, by putting the blame onthe evil inclinations inherent in man, He will allow the newlyconverted to enter the new order and to share in H-is glory.They will comprise both ]us and non-_Iews."° Only a smallgroup, the vilest and most worthless element of mankind, astypified in the snake of the animal kingdom, will be doomedand cut off forever from the new Kingdom of God."1 '1`henewly converted proselytes of righteousness will thus bereceived and put on the same footing with the other membersof the new civilization and order. " And the glory of theLord shall be revealed, and all flesh shall see it together; forthe mouth of the Lord hath spoken it." 122

The ideal society of mankind on earth, based on the prin-ciples of genuine justice and righteousness will then become afact. The Messiah idea will be realized. This is the meaningof the burden of the prophets: " But with righteousness shallhe judge the poor, and decide with equity for the meek of theland; " 128 " I will raise unto David a righteous shoot, and he

24 THF. JEWISH UTOPIA

shall reign as king and prosper, and shall execute justice andrighteousness in the land "_124 In other words, in the universal,perfect State, righteousness and happiness will eventuallycoincide. In the present era, the righteous-are never safe.'"They are hardly tolerated, and are, therefore. always of thedefensive. Hut in the era to come, tlle upright will constitutethe society of mankind."° The words of the Psalmist willthen be realized: " Thy righteousness is an everlasting right-eousness." 1:1 Not only will the upright be safe and protected,but they will feel at home in the world, and will occupy all theseats of comfort and rest.'"*' The possessions and homes takenaway unjustly from the upright, will he returned to theirowners.'"° Various recreations and sports will he providedfor the righteous in their leisure time. They will fly likeeagles and swim like fish, and witness the races of the Levia-than and others of the animal kingdon\."°

As soon as wickedness has disappeared, radical industrialand economic changes will take place. In the present era,says R. Simeon ben .lose ben Lckonya-a Tanya of the fourthgeneration, and a contemporary of R. Judah ha-Nasi theFirst-one man builds and another inhabits the buildings,one man plants and another eats the fruit. lint in the cmto come, the prophecy of Isaiah will become true: " Theyshall not build, and another inhabit; they shall not plant,and another eat."1"1 If we trust the readings of sometexts of that statement, the saying of R. Simeon ends withthe second part of the verse of Isaiah: For as the days ofa tree shall be the days of My people, and Mine elect shallenjoy the work of their hands?" Yet, there is no doubt thatR. Simeon foresees the time when, not only Israel as a. nation,will be no more a prey to other nations, but when human indi-viduals in general, will each enjoy the work of his hands.All texts agree on the reading " Adam " -man,- - instead of" Israel", in the main statement of R. Simeon. 'l̀ hc same

T1118 .IEWISIT UTOPIA 25

view, in a somewhat modified form, was expressed later by aPalestinian Aurora: The satisfaction that man gets in thisera is nothing as compared with that of the next era. For, atpresent, when man dies he leaves all for others. lout, in thefuture, " they shall not build, and another inhabit v'_1 s:s Stilllater sources have narrowed the application of the prophecy.of Isaiah, and have interpreted that verse only in the field ofJewish scholarship--that, in the ideal era, the learning of agenuine scholar, would not only not fail him in his old age,hut that it would supersede the scholarship of his youth.""

Once a society of the righteous is established on earth,mankind will be safe. There will be no more danger thatthe world will go through again the sad experiences ofthe past, and that it will repeat the grave errors committedduring those periods when the unrighteous ruled-periods ofhypocrisy, corruption, dishonest politics, accumulation ofwealth i11 the hands of a few, poverty, want, suffering, rob~bery, murder, wars, and kindred evils. The very atmosphereof the world will be one of a universal paradise on earth, sothat the children born in the new age, will grow up just andupright. There will be no bad or wicked children. Hence,in the words of Isaiah, the smallest shall become a thousand,and the least a mighty nation.'"" The rabbinic views thusbecome clear, when the rabbis, in their Oriental exaggeration,say: " IN the future, every Israelite will daily bring' forthchildren in the world " ; Ian " The righteous will bring forthsuccessors four or five times yearly." 1a7 For, when God'spresence will actually be in the world, and a righteous mankindwill live in a state of eternal happiness, with naturally healthyand developed bWies, they will not but flourish like younggrass, reproducing naturally generation after generation anage of upright and just."'8

ISRAEL AND THE NATIONS

(jlh\I"lll".T{ TH

ISRAI"l. ANI) 'l'llI-1 N/\'llI()N5

. '.l`he question :trist-s: flow will that ideal civilization takeroot' In :to ere like ours. when each nation thinks and actsorly lot' its owll selfish curls. ignoring the common gotxl :tmlwel lure of m:tnl<iml :is :l whole, is there :try hope that thenations on earth will smlcleuly arise from their leth:u'gy. :myStarr :t new l`topi:tu lift-" The :answer is: t.)ne nation wouldhave lu estuhlish its lift- ou it l'topi:tu iouuclntiou. therebylemliug the witty fm' the rest of' the world lt) i'ollow its example.A tmnlt-1, i<'e:tl slate comprising it group of' righteous imli-ritlttztls :tml liriug :to ideal life, will grzuluztlly sprezttl its teneh-

ings :tml iulltteuce from uutiou to untiou, throughout tht- world.The Kiugtlom of (ml will then hteotue :t f:tct.

Israel is the only untiou fluff is suited for that purpose. Thereligious experiences of ls\':\cl :tml tht' itleology of that people:is voieetl by the propltets. quztli ly it to lentl the' worlcl in esttth-lishiug it ttuiversztl l'topi:t. \-\='h:tt Tennyson has snitl of tht'htnunn race, may well ln- snitl of the ith-:tl Israel: " We are tht'Ancients of the e:trth. :tml in the tuoruiug of the times." mn-'l̀ he rathltis h:u1 womlerlul insight into the history :ml experi-t'tlt't'5 of' Israel :ml of nmnltiml in general , they viewed themfront the point of riew of (.Erl's purpose :tml of the spiritualforces in the world. :tml they hztre correctly :tml frequentlyexpressed their opinion that the Kingdom of (ml will comeonly through :to itleztl lsr:tel.'"' Israel, living :t life in which(tools presence is tnmle to itntctiuu, will be :t living testimouvfor the uzttious of the earth nl the existence, greatness, :tmlglory of (`.r»(l.'" " When will this world become at vineyztnl ?\\"hen the lloly ( lne. hlessecl be llc, will raise, in the eves of

Z9

30 THE JEW1SH UTOPIA

mankind, the position of the people of Israel who are degradedin the world." 142 In the era to come, the new Israel, willglorify the Creator in His glorious Kingdom?" Similarly, inthe words of the Psalmist, " as the mountains are round aboutJerusalem, so the Lord will be round about His people "."*Again, in the present era, Israel's voice is not heard; it hasno effect on suffering humanity. But in the ideal era, Israelwill be given an opportunity to speak out.1" Isaiah's prophecywill then be realized: " And their seed shall be known amongthe nations, and their offspring among the peoples; all thatsee them shall acknowledge them, that they are the seed whichthe Lord hath blessed." 14s. Israel will thus become a light,a symbol of the ideal life for the nations, so that, in the wordsof Isaiah, " the nations shall walk at Israel's light, and kingsat the brightness of Israel's rising =>.141

The tradition of the " chosen people " is to be interpreted inthis light. Just as the bride O11 her wedding day-remark therabbis-is not superior to her sisters, except for Ethe jewelswhich she displays, so the ideal Israel will be consideredsuperior only in so far as her light, or her spiritual life andteachings will influence the nations."" The people of Israelwill thus conquer, spiritually, the nations of the earth, sothat Israel will be made high above all nations in praise, inname, and in glory."° In saying that "God cares for theHoly Land and that the eyes of the Lord arc always uponit ",15° we mean that He cares for that land, through whichHis care will be extended to all other lands. Similarly, whenwe say that "the Lord keeps Israel ","'1 we mean that Heguides Israel through whom His guidance will be extended tothe rest of the world.'" Thus, in the language of the rabbis,God says to Israel, On account of you I bestow goodness uponall creatures in the world."'" This is the force of the verse :" And I have set you apart from the peoples, that ye should beMine." 154 An ideal Israel was set apart as a constant reminder

THE _]'E\VIS1-I UTOPIA 31

for the nations of the earth that they should change their waysand follow the ways of God_1ss

The ]ews thus allude to their moral responsibility in theirdaily morning prayers: " Thou hast chosen us from all peoplesand tongues, and has brought us near unto thy great name forever in faithfulness, that we might in love give thanks untothee and proclaim thy unity." we VVe should understand ina similar sense the passage in the Book of Jubilees, concerningthe seed of Abraham and Isaac: " And that all the seed of hissons should be Gentiles; but from the sons of Isaac one shouldbecome a holy seed and should not be reckoned among theGentiles. For he should become the portion of the Most High,and all his seed had fallen into possession of God, that itshould be unto the Lord a people for His possession above allnations and that it should become a, kingdom and priests anda holy nation." *"" '1`he nations will gradually come to therealization that godliness is identical with righteousness, thatGod cleaves to Israel, the ideal righteous nation. The peoplesof the earth will then proclaim to Israel: We will go with you,for we have heard that God is with y0u_1sa

Before the nations of the world recognize Israel as the idealpeople, Israel will have to undergo a spiritual development.The Jew will have to be prepared to lead the world to right-eousness. For, it will be a serious and daring challenge toIsrael, a challenge in which the fate of humanity will be in-volved.

The first step will be the adjustment of Israel's every daylife to the principles of truth, justice, and righteousness, asunderstood in the ideology of a living universal God. Theseprinciples will not be merely blank and empty phrases as em-ployed by modern professional preachers. They will actuallyfunction in the relationships between .Jew and Jew. " Thenshall the nations bless themselves by God, and in God shallthey glory." 159 Justice and righteousness, in the Midrashic

32 THE _]EWISII UTOPIA

phraseology, will thus, by the command of the Lord, becomethe crown of ]srael.16° For, the ideal Israel will be a righteouspeople. Each member of that people will live a righteouslife, and there will he no unrighteous individuals amongthem."" It is for this reason that the rabbis, as a rule, when-ever they describe the ideal era to come, identify the peopleof Israel with the righteous in the world. The ideal Israelhas to lead the world in righteousness, so that wickednesswill entirely disappear from the earth, and all the righteouswill get their proper reward.`*""

Second, an ideal Israel will have to be a holy peoplc.1°°Their holiness will be so apparent that every one will callthem the holy ones.1°' The source of that state of holinesswill be their clean and sinless life. The prophecy of Ezekielwill then be realized: " And the nations shall know that I amthe Lord that sanctify Israel, when My sanctuary shall bein the midst of them for ever." 165 The I.ord Himself willcleanse Israel from all their uncleanliness and from all theiridols.'°° That cleansing will be for everlasting,'°' and noanimal sacrifices will be necessary for that cleansing."'8 Thesins of Israel in the past will be entirely forgotten.1"° Evilinclinations in man, the main causes leading to sin, will be re-moved from Israel; and another prophecy of Ezekiel will befulfilled: " A new heart also will I give you, and a new spiritwill I put within you ; and I will take away the stony heart outof your flesh, and I will give you a heart of flesh." 110 Zion,the ideal country, will be given to Israel as an eternal posses-sion, because of Israel's sinlessness and purity.*" With theevil inclinations removed, there will he no more problem ofsin and suffering. The main concern of the ideal people willbe how to utilize God's goodness which is stored up for them.As a result of the abundance which (.lod will have bestowedupon the people, it will be possible for them to devote them-selves exclusively to their completest moral and spiritual de-velopn1ent.*""

'rule .']E\\'ISl-I [1'll(l)ll]'_.\ 33

Third. Israel will become a nation of prophets. " In the pastonly Z1 few individuals were gifted Wi'h prophecy. But inthe ideal era, every Israelite will he a prophet." 1*° For. that

ideal people will reach spiritual, moral, and cultural perfection,and will thus have learned Gn¢l's purpose in tlle worl<1."" Na-ture itself will cooperate with the nation of prophets. i11prophesying a11 optimistic future for 1nanl<in1l: it will he :uioptimism symbolized by sweet wine clroppecl clown lay 11101111-

tains.'"' lixpericncing (loci will naturally luring the peopleto a sense of piety.""

Fourth, Israel will become a nation of scholars. This willbe in amordaiice with the prophecy of Isaiah: " And :ill thychilclrcn shall be taught of the Lord: and great shall be tllepeace of thy ehiI<l1°en." '" Israel will experience a spiritllalanal cultural renaissance, rcsenihling tllc revelation they ex-periencerl i11 receiving the Torah 011 Mount Sinai."" Wisdomand learning will i11sti1 11cw life into the people."" The basisof that culture :md wisdom, through which Cod's glory wiThe manifest upon I Israel, and by light of which nations willwalk, will be the Torah, Israel's traditional inheritance.'"" l°lor.the' source of Israel's new life of' righteousness :uid of divineglory will be rooted in the Torah."" Wisdom, understanding.aml knowledge, the three teachings of the Messiah to the na-tiuus of the earth, will be the inherent qualities of Israel, theideal I)cople.l":! Learning aural culture will not he merely fm'the privileged l`ew. The whole people will he versed in theteachings of God. This will he in accordance with the prophecyof Jeremiah: ]8ut this is the covenant tllat T will make withthe house of Israel, saith the Lord, T will put My law in theirinward parts and in their heart will l write it.""'

Fifth, in the ideal era, Israel will he peacefully united andno enmity of any kiurl will exist among them. They will hethe ideal people of 1x'aee and l1rotl1e1'lloo(l.""' That state ofpeace will lx* attaiueal through their high st:\II(l:1I'(l of l<nuwl-

34 THE ]E\V1Sl-I UTOPIA

edge and culture.1"' As a result of their spiritually unitedfront, the Lord will be to the ideal people an everlastingligl1t."° Similarly, the leaders in Israel will be peacefullyunited in their responsible task of directing the fate of thathistoric people?" Israel will consequently become the in-strument of peace among the nations of the world. Theprophecy of Isaiah will thus be realized: Behold, I willextend peace to her like a rivel'.""

Sixth, Irsael will be a living testimony to the absolute unityof God. Consequently, in the ideal era, there will be no peoplewho will believe in the division of- the Godhead into two ormore parts, or persons.18° Only those peoples who believe inone God will survive in the ideal world.1°° Furthermore, theideal people, by cleaving to God, will be an eternal witness tothe Lord, that He is the true God, the living God, and theeverlasting Ki11g.1°1 Indeed, the main justification for Israel'sdistinctiveness and separation from all other nations, will bethat she identifies herself with the living and everlasting God,the Holy One of Israel ;192 that she preserves the memoryof her historic experience of receiving the Torah ; and that shegives the Torah's ethical teachings to mankin<l.*°"

Such will then be the perfect ideal nation, comprising apeople of righteousness, holiness, prophecy, learning, peace,and godliness. The Lord, therefore, promised Moses that inthe ideal era, He would be glorified in Israel.""' For, an idealpeople like Israel, having attained perfection, must ultimatelyhave a far reaching influence on the course of the destiny ofnations. In the rabbinic terminology, the spiritual (ire ofIsrael will devour the wicked nations.1°° The following biblicalverse will then be fulfilled: " And all the peoples of the earthshall see that the name of the Lord is called upon thee, andthey shall be afraid of thee." 100 The prophecy of Isaiah willlikewise be realized: " And their seed shall be known amongthe nations, and their offspring among the peoples ; all that see

THE JEwlsn UTOPIA 35

them shall acknowledge them, that they are the seed whichthe Lord hath blessed." 107 Light, the emblem of the individualrighteous, will also be the emblem of Israel. For, the Lordwill be to the ideal people an everlasting light.'°° " Moreover,the light of the moon shall be as the light of the sun, and thelight of the sun shall be sevenfold, as the light of the sevendays." 100 Unto Isl'ael that light of the sun of righteousnessshall arise with healing in its wings."°° Thus, in the ideal era,the light and glory of Israel will be of a divine nature, and,therefore, resemble the flaming glory of the Lord. This isthe force of Isaiah's prophecy: " And the light of Israel shallhe for a fire, and his Holy One for a flame." 201 Again, asin the case of the individual righteous, God's goodness is storedup for the ideal Israel, the righteous people. Hence, the ex-clamation of the Psalmist: " Uh how abundant is Thy good-ness, which Thou hast laid up for them that car 'l`hee! " 202Abundance, joy, wealth, plenty, and other sources of happi-ness, await Israel, the righteous people, in the ideal era.2°*'I srael will be blessed eternally, because their blessing willcome no more through mortals, but directly from (}o<l.'°' Asthe ideal, upright people, they will be loved and favored by(i0(I_20r»

The effects on the spiritual life of the nations will be mo-mentous. The evil inclinations in man and peoples will gradu-ally disappear. Mankind will, therefore, be in a position tobecome united for the common happiness. The nations wouldfirst unite for the purpose of calling upon the name of theLord, to serve H-im. This will be in accordance with theprophecy of Zephaniah: " For then will I turn to the peoplesa pure language, that they may all call upon the name of thel.ord, to serve Him with one consent." 200 For, the nationswould be envious of the new, ideal life of Israel, the idealpeople.2°' The more progressive nations will then eagerlyjoin Israel, the ideal nation, in calling upon the name of the

4


Lord, to serve Him; and they will solemnly promise Godand Israel to reject idolatry and idol worship in every form.2°8In the ideal era, therefore, all the nations and the kingdoms,in the words of the Psalmist, will be gathered together to servethe Lord, all of them participating in Israel's praising of theLord.2°"

The unrighteous nations, as typified in the traditional Esau,who persist in their wickedness and injustices, will not sharein the ideal era. Their rule will be destroyed and will dis-appear from earth before the ushering in of the millennium.""'The wickedness of these nations will consist mainly in ac-cumulating money belonging to the people, and of oppressingand robbing the poor.2" These nations will be summoned tojudgment, before the advent of the Kingdom of God. Thiswill be in accordance with the prophecy of Obadiah: "Andsaviours shall come up on mount Zion to judge the mountof Esay ; and the kingdom shall be the Lord's." 212 Anothergroup of wicked nations, as typified in the traditional Edomand Rome, will suffer the same fate as the first group. Theirunrighteousness will be characterized by corrupt governments,and by their oppressions of Israel. These nations will notexist in the ideal era, and their rule will be abolished beforethe advent of the Messianic age_21 a Allied with these unright-eous nations are those peoples who possess the wicked traitsof the traditional Amalekites, Ishmaelitcs, and Gibeonitcs.Before the dawn of the new era, their end will conle.2"

The advent of the new era will thus be preceded by the" travail " of the Messianic time, namely, great distress,foreign invasions, confusions, and moral decline.""' Accordingto another tradition, the three generations preceding theMessianic period will possess abundance of silver and gold,and other luxuries. Hence, the people will lead an immoraland ungodly life.21° A description of the dissensions, immor-alities, struggles, dissatisfactions, and sufferings of that pe-

THE Jswlsu UTOPIA 37

rod, is already found scattered in many places in the Pseudepi-graphal literature?" In general, the peoples of the world willhe divided into two main groups, the Israelite and the non-lsraelitic. The former will be righteous , they will live in ac-cordance with the wishes of one, universal God; they will bethirsty for knowledge, and willing, even to the point of mar-tyrdom, to spread ethical truths to the world. All the otherpeoples, on the other hand, will be known for their detestablepractices, idolatry, and similar acts of wickedness. They willhe destroyed and will disappear from earth before the usheringin of the ideal era.218 All these unrighteous nations will becalled to judgment, before they are punished and doomed.The severe sentence of their door will be pronounced uponthem only after they have been given a fair trial, when it willhave become evident that their existence would hinder the ad-vent of the ideal era.2*" Thus, at the coming of the Messiah,when all righteous nations will pay homage to the ideal right-eous leader, and offer gifts to him, the wicked and corruptnations, by realizing the approach of their doom, will bringsimilar presents to the Messiah. Their gifts and pretendedacknowledgment of the new era, will he bluntly rejected."°For the really wicked nations, like the wicked individuals,must disappear from earth before an ideal human society ofrighteous nations can be established. No ideal era of mankindcan be established as long as there are peoples living idolatrous,ungodly lives ; as long as there are oppressors of the righteous,friends of slavery, enemies of freedom and liberty, and defiantenemies of G0d_221

Hence, Israel, and the other righteous nations, will combatthe combined forces of the wicked, unrighteous nations.underthe leadership of Gog and Magogfi" Assembled for an attacku]xm the righteous nations in Palestine near Jerusalem, theunrighteous will suffer a crushing defeat, and Zion willthenceforth remain the center of the Kingdom of God. The


defeat of the unrighteous will mark the annihilation of thepower of the wicked who oppose the Kingdom of God andthe establishment of the new ideal €ra_2:z8

This struggle will not be merely the struggle of Israelagainst her national enemies but the climax of the strugglebetween the two general opposing camps of the righteous andunrighteous. A saying in the name of Rab states that thedescendant of the house of David will appear as the headof the ideal era only after the whole world will have suffered,for a continuous period of nine months, from a wicked corruptgovernment, like the historical, traditionally wicked F.dom.22'Another view, implying the same idea, is stated in the nameof R. Ishmael, namely, that three wars in three different partsof the world will take place during the period preceding theadvent of the ideal era. The fiercest of these three wars willbe the one that will take place at Rome.225 Moreover, rab-binic sources, in speaking of Israel's fate in the ideal era, as-cribe Israel's spiritual victory in the future to the fact thatrighteousness will be victorious over wickedness, and thatthe upright and just will succeed in bringing about the disap-pearance of the unrighteous from the eartl1.22° The followingstatement of the rabbis is in point: When the prophecy ofIsaiah will be fulfilled, " But with righteousness shall he judgethe poor, and decide with equity for the meek of the land ",221-then shall Israel say with the Psalmist: " I will lift up mine

eyes unto the mountains: From whence shall my help come "My help cometh from the Lord, Who made heaven andearth." 228

When they discourse about the victory of the righteousover the wicked, the ]elvish sources rarely imply the idea ofrevenge on the part of the upright and the just. The wickedare to be eliminated from the scene merely because the destinyof humanity is to be guided and controlled by a new army,the army of the righteous. A change of power will have to

THE JEWISH UTOPIA 39

take place, whereby the righteous' will assume the responsi-bilities of the new state of the affairs of mankind. A passagesomewhat to this effect is to be found in one of the Pseudepi-graphal Books: " Those, therefore, who do and fulfil thecommandments of God shall increase and be prospered. Butthose who sin and set at naught the commandments shall bewithout the blessings before mentioned; and they shall bepunished with many torments by the nations. But wholly toroot out and destroy them is not permitted." 229

Consequently, before the Kingdom of God will be estab-lished, a number of important reforms and changes will takeplace. Idolatry and idol worshippers, wicked people, un-righteous nations will disappear from the earth."° Govern-ments and other social organizations interfering with thefreedom and liberty of the individual will not be known."*The foundations of the Kingdom of God will be justice andrighteousness. This will be in accordance with the prophecyof Isaiah: " But the Lord of hosts is exalted through justice,and God the Holy One is sanctified through righteousness." zazEvery individual of all people will have high ethical and moralstandards. Idolatry, theft, robbery, consanguineous marriagerelationships, murder, and similar evils will not exist?" Mes-siah will then be recognized by all the peoples of the earthas the one who will usher in the ideal era. Accordingly, allthe nations will bring gifts to the leader of the new era.28'" Post-Men carrying the gifts will be numerous." 285 More-over, the very people of Israel, the ideal righteous people,will be the honorary gift that the nations will offer to theMessiah, the ideal righteous head.28°

Eventually, the ushering in of the ideal Messianic era willbe a universal event.`*"" The words of the Psalmist will thenbe realized: Ask of Me, and I will give the nations for thineinl1eritance.2"'° Palestine, and Jerusalem with its spiritualcenter, the Temple, will be recognized by all the nations of

40 TI l I-: J EWISII U'll()I'IA

the earth, as the holy places of Cod, which will semi forthClo(l's word to the rest up the wnrlcl. The pi-npllee_v of Isaiahwill thus he fulfillexlz '° And it shall come lu pass in the emlof the days. that the mountain ul the l.urcl's house shall beestablished as Lhc Lulu of the mnunlains, and shall he exaltedabove the hills, am all nations sllall lluw into it. .-'\n<l manypeoples shall go :url say: ' L`mne ye, aml let us in up zu 1llemountain ul the l.urrl. to the house of the hull of lac uh::url Ile will leach us of' llis ways, aml we will "alk in l l is

l»allls.' l"ur out ul' Zion shall in l'01'Ll1 the Law and 1l1e wurclul' Llle l.ur¢l 1r0n1 _Ierusah-m.°' """ The eily of _Ierusalem willthus heeunle llle melrnpnlis of the whole world, aml the nations

will walk at her spiritual li1.;l'lt.""" The l>ru1llleey of _lerenliall.likewise. will then he realizer: " Al that time they shall callJerusalem the \h*une Ni the I.or<l; aml all the nations shallhe gfatllereil unlu it. lu the name ui' the Lord, lu Ierusalv.-in." 2-11

in the era to eume. the number of ehilclren up Tsrael, or ofthe riglilemss. will cons:.~quemly he, in the wurils of' Ibsen,as the szmcl Ni the sen, which ear ml he l\\('Ilslll'c(l nm- llh11l-lIc1'e(l.2"" There is :\ (lis:1g.;'1'een\ent of opinion lielween R. Jose:my R. Meir as lu whether al' mil illegitimate ehilclren.Nethinim. :md other rejected members of the house of Israelwill he l'cinslale¢l into Ihc full in the iclcul era lu cumc."'"The llaliyluuiuu Talmud decides in [favor of the opinion (IiR. Jose, the lenient view.-"" The rezuling in the Yet°ush:\lmi.giving 3 view of R. Joseph in am zqmpnrenl emlwzulictiun 10 the

view of R. Joseph in the llaliylunizm 'l`zllmL1(l, is duulilfnl mulimtrusiwl»rlhy."'" Professor l.. (iinzlierg has called myullenliun lu the i:u:t that in his Yerushailmi l-""'.4mcnls,:":Llml slnlcmcnl is not found at all. llesides, in llle llziliyluniml'l`:ilmu<l. R. joseph rem:u'l<s elezlrly anil definitely If nr Samuelwas right in stating that the linzy law is lu follow the utlilluleof R. Jose. C)lher rahhinic sources sup1\url the ul 1iniun ofR. Jose that :ill lines up zlcmzircaxliun will he removed among

THE ]Ewlsll UTOPIA 41

the various groups of Israel in the ideal era to come.""l"urthermore, multitudes of proselytes will be absorbed andassin1ilated.2" \fvith the exception of two or three statements,all rabbinic sources, not only favor proselytes at the advent ofthe icleal era, hut even suggest that only through the methodof proselytizing, the Jewish Utopia of an ideal era on earthwill be realizecl.""° Thus, by coming in contact commerciallywith Palestine, especially with Jerusalem, the seat of the Jew-ish L,'topiz1, the nations and rulers of the world will be greatlyimpressed by the spiritual unity of Jsrael, so that they willbe converted and will join Israel.""° Again, in the present era,only individuals were proselytized. But in the era to come,all the righteous will be brought under the influence of God'spresence, as it says, " For then will I turn to the peoples apure language, that they may all call upon the name of thel.ord to serve Him with one consent ".2:n The statement thatno proselytes will be accepted in the Messianic period, refersonly to such candidates who may be attracted by selfish pureposes rather than by l.srael's moral and ethical teachings."°'Similarly, the view that proselytes prevent or cause the delayof the advent of the Messianic era, alludes to converts whodo not live up to the ideology and moral standards of Israel."'*In other words, only those who are convinced of Israel's divinepurpose in the world, will be welcome to join Israel in theupbuilcling of an ideally spiritual life on earth.2°"4

Israel, the ideal, righteous people, will thus become spir-ilually the masters of the world, and will spread their moraland spiritual influence from 011C end of the world to theother.""" All the nations will then believe in one, righteousbod, as it says, " And the Lord shall be King over all theearth; in that day shall the Lord be One, and His nameone "_::six Righteousness will eventually be to universal happi-ness what the implements of the workmen arc to his work.The very atmosphere of the new social order of the Universal


State will be saturated with justice and righteousness. Hence,with the advent of the Messiah, who will usher in the idealera, all the national ensigns and laws, which are barriers togenuine international peace, brotherhood, and the happinessof mankind, will gradually disappear. Only the Messianic flag,the symbol of knowledge, peace, tranquillity of the individualmind, will remain, and all the nations will center round thatembleln."" In the present era every one recognizes his ownstandard, or Flag, and through that standard, the individualidentifies himself with the subdivisions of mankind. But inthe ideal era, all these castes, divisions, and subdivisions willnot exist. All will recognize one flag or standard, bearing thename of G0d_25a Israel is, therefore, looking forward to thatday, when the prophecy of Isaiah will be realized: " Behold,I will lift up My hand to the nations, and set up Mine ensignto the peoples." zoo There will no longer be a problem ofmilitarism, preparedness, fortifications, barracks, armies,navies, immigration, tariffs, and their like. '1`hat problem willbe a pure matter of past history and intellectual curiosity.Nations, with their respective cultures, will not only tolerateeach other but will appreciate each other's cultural and intellec-tual backgrounds and traditions. The world will be one opencity, free for intercourse of trade, migration, and education.Genuine liberty and freedom will be the watchwords of thenew social order in the world. The whole earth will be forthe whole human race.

The nations will consequently change their attitude towardIsrael. Instead of despising Israel, they will pay their duerespect to the ideal people. This will be in accordance withthe prophecy of Isaiah: " Thus saith the Lord, the Redeemerof Israel, his Holy One, to him who is abhorred of nations,to a servant of rulers: Kings shall see and arise, princes andthey shall prostrate themselves." 200 For the first time in thehistory of Israel, since their dispersion, they will secure their


real liberty and freedom, and will fear no nation or individual.No people will rule, or have power, over the ideal pcople.2°*Every Israelite will walk upright and will fear no creature onearth.2°" Israel, the vineyard of the Lord, hitherto troddenupon and despised, will now be duly respected and appre-ciated."" The nations will finally realize that after all thedispersion of the .Fews for centuries among them was morallyand spiritually a blessing for mankind. The world will, there-fore, unite in praising the Lord for Israel's universalism."°*Hence, all the nations on earth will gladly aid in the bringingabout of the redemption of Israel ; 205 and they will be happyon the day of that momentous, historic event of Israel's re-demption.'~'"" These nations will thus proclaim: " The Lordhath done great things with these." 267 To the delight andastonishment of the New and Gentile alike, Israel will nowlive in peace and safety. Mankind will be united in the opinionthat this could be accomplished only by the will and plan ofG0d.288

PEACE AN r) ABUN DANC:E

CHAPTER IV

PEACE AND ABUNDANCE

In the program of the .Jewish Prophets for an ideal life inthis world, next to righteousness and justice, comes universalpeace. The classical utterings of Isaiah and Micah, " Andthey shall beat their swords into plowshares, and their spearsinto pruning-hooks; nation shall not lift up sword againstnation, neither shall they learn war any more ","'"' -may beadopted with great advantage for mankind as an ideal mottoby a twentieth century League of Nations.

In the case of universal peace, as in the case of the sublimeprinciples of justice and of righteousness, the rabbis followthe footsteps of their predecessors, the prophets. In one of thelegal controversies concerning the law of the Sabbath, theTannaim are of the unanimous opinion that the prophecies ofIsaiah and Micah regarding universal peace will be realizedin the ideal era to come.27° Even the much quoted, but littleunderstood, statement of the Ainora Samuel does not challengethe truth of that prophecy. That statement is to the effect thatwith the exception of the terminating of the subjection of theexiled, there will be no radical changes in the Messianicperiod."* According to the Talmud, this view is in directconflict with the view of R. Hiyya bar Abba that the prophe-cies of the Prophets, including that of universal peace, willhe fulfilled, not in the world to come, but in the Messianicpe1'iod.2"'2 In other words, according to all, including Samuel,the prophecy of universal peace will come true. Samuel meantonly to say that the Messianic period is too soon a time forthe realization of that dream, and that that yearning will berealized only after the Messianic period.

47


It is not surprising, therefore, to find in rabbinic literaturethe idea of the Messiah closely associated with the concept ofuniversal peace and brotherhood."" l/Vhen the Messiah ar-rives say the rabbis-his message will be that of universalpeace?" The foundation of the Utopia of the righteous willbe universal peace?" Only those who encourage and lovepeace will share the enjoyments and happiness of the newsocial order."° The ideal ]erusalem, the capital of the idealZion, headed by the ideal house of David, will have herfoundations rooted in universal brotherhood?" Similarly,the ideal Israel and the returning of the exiled will signifyuniversal peace and genuine brotherhood."'° This will be inaccordance with the utterings of the Psalmist: " For not bytheir own sword did. they get the land in possession " , " ForI trust not in my bow, neither can my sword save me "_raThe inner life of the people of Israel, especially the familylife, will, likewise, be one of perfect accord and harmony.In the words of Malachi, the heart of the fathers will beturned to the children, and the heart of the children to theirfathers."°° The peaceful life of the people will be intensifiedand enhanced by widespread education and universal knowl-edge of God. This will be in keeping with the prophecy ofIsaiah: " And all thy children shall be taught of the Lord :and great shall be the peace of thy children." 281

We find mentioned occasionally in rabbinic writings twomain causes that lead to wars and thus obstruct the way touniversal peace and brotherhood. One is a natural phenom-enon, the other-an artificial one. The first is the so-callcdbiological necessity for war, or the animal instinct in man tofight and to devour the weaker creatures. The rabbis, likethe prophets, expressed their opinion, therefore, that, inthe age to come, a radical change in the instincts of the animalworld would take place-animals being ever on the samepath of evolution as man is, though most species of them

THE _]'E\VISII UTOPIA 49

are far behind most of mankind. The natural instinct tolight, in order to conquer and to destroy, is a disease, whichis :L remnant of the defects in nature of the past era. In thenurse of ages, the beasts will be cured of that disease or

wc:1l<ncss. Consequently, man, too, will learn to live in peaceml harmony. This is the force of the prophecy of Isaiah :And the wolf shall dwell with the lamb, and the leopard

hall lie down with the kid ... and a little child shall lead. And the sucking child shall play on the hole

if the asp, and the weaned child shall put his hand onIgor basilisk's den. They shall not hurt nor destroy in all Myholy mountain, for the earth shall be full of the knowledgeof the Lord, as the waters cover the sea." 282 In a similarsense, one may understand the following passage in the Pseu-dcpigraphal Book of Enoch : " And all that had been destroyeddispersed, and all the beasts of the field, and all the birds ofthe heaven, assembled in that house, and the Lord of the sheeprejoiced with great joy because they were all good and hadreturned to His house. And I saw till they laid down thatsword, which had been given to the sheep, and they brought ithack into the house, and it was scaled before the presence ofthe Lord." 28:3 A .still more striking saying is found inmother Pseudepigraphal work: " And wild beasts shall comefrom the forest and minister unto men. And asps and dragonsshall come forth from their holes to submit themselves to alittle child." 2s4

In other words, religion is to be the love of mankind. Whenwisdom, or the knowledge of the Lord, is uppermost, warwill cease. People will have to be so mentally trained as toln- able to discriminate between transitory and permanentvalues. Nations, as well as local organizations, will havelo establish brotherhoods in the Universal State based uponlu' principles of universal peace and love. The motto willbe: Where there is peace, God is. For, when two quarrel.


both are in the wrong. This attitude will be quite the contraryto the philosophy of Bismarck, the exponent of modern mili-tarism, as expressed by himself: "The great questions ofthe time are solved not by speech-making and the resolutionof majorities, but by blood and iron." If we want peace wemust be peaceable. Brotherly love knows nO compromises.

The second cause, which is the result of man's faulty atti-tude, leading to wars, and hindering the establishment ofuniversal peace, is want, lack of the necessities of life, andgeneral poverty of a part of the population all the time.The cause of all discords and struggles is the disproportion-ate distribution of life's necessities among men-where partof the people have too much, and others have little or nothing.Universal peace and brotherhood will be established on earthonly when that obstacle be removed, when each man willbe given a chance to earn and possess the necessary things thatmake life happy and wholesome. The prophecy of Zechariahwill then be fulfilled: " In that day, saith the Lord of hosts,shall ye call every man his neighbour under the vine andunder the Fig-tree." :ess For, love, brotherhood, and genuinefriendship will exist only when there are abundance andplenty, so that those who are fortunate to possess themwill sec to it that they are distributed equally among allpeople.'"" This truth is well expressed in one of the SibyllincBooks: " For earth the universal 1notllcr shall give to mortalsher best fruit in countless store of corn, wine and oil....And the cities shall be full of good things and the fields rich ;neither shall there be any sword throughout the land not' battledin; nor shall the earth be convulsed any more with deep-drawn groans. No wars shall there be ally more nor droughtthroughout the land, no famine nor hail to work havoc on thecrops. But there shall be a great peace throughout all theearth ... and a common law for men throughout all theearth shall the Eternal perfect in the starry heaven for all

THE ]E\VISH UTOPIA 51

those things which have been wrought by miserable mortals.... For naught but peace shall come upon the land of thegood ; and the prophets of the Mighty God shall take awaythe sword.... Even wealth shall be righteous among men ;for this is the judgment and the rule of the Mighty God." zsr

This view brings us to the problem of poverty in generalfrom the viewpoint of a rabbinic Utopia. We find, to be sure.:L few sayings in rabbinic literature that justify poverty inthis era on purely theological grounds; namely, that povertywhich undoubtedly causes suffering to the poor, prepares thesouls of the victims to enter the other world, and that it alsotests the soul of the rich, who, by helping the poor, mightsave themselves from the Day of Judgment.2"

With regard to the ideal era, however, the consensus ofopinion of the rabbis is that there will be no poverty whatever.'l`lle above-mentioned statement of the leading BabylonianAurora, Samuel, that there would be no radical changes in theMessianic period because of the verse, " For the poor shallnever cease out of the land ","8" is to be interpreted as inthe case of the question of universal peace, namely, that theMessianic period is too S0011 a time for the realization of thedream of universal economic equality. Nevertheless, therlream will become a fact when tlle Messianic period willhave passed."°° This truth is also implied in a remark madeby a younger contemporary and namesake of the Babylonian.'\mora, Samuel, namely, Samuel ben Nahmau, the mostfamous Palestinian haggadist of the third century. He found:in apparent contradiction, concerning poverty in the future,in two verses in the fifteenth chapter of l)euteronomy. Inone verse it says: Howbeit there shall he no needy amongym\.2°1 Another verse reads: For the poor shall IICVCI' ceasenut of the land.2"2 Samuel be Brahman thus explains tllatthe second verse refers to the present " disgraceful con-rlilion ", and that, for this reason, that verse, does not refer

5

THE .]'E\\'ISII UTOPIA

to Israel.'"° The expression " disgraceful condition " provesclearly the attitude of the rabbinic authorities of that periodtowards the problem of poverty in the future. An ideal con-dition of social life implies an era. in which poverty is entirelyabolished.

Furthermore, the very rabbinic protests against the injus-tices done to the Jewish people on the part of the non-Jewishnations, and their hope for Israel's final redemption, weremainly based on the conviction of Israel's spiritual leadersthat justice for the oppressed and the poor would finally beobtained in the era to coxne."°' The rabbis correctly observedthe similarity of the problem of the righteous, and yet poor,individual, and of the righteous, and yet helpless, people ofIsrael. They, therefore, express their hopes that, in the idealera to come, righteousness will be victorious over unright-eousness, and that the poor and the oppressed, because oftheir righteousness will be fully relieved of their suffering.'°5Thus, the Lord will arise and judge the world for havingcaused the suffering of the poor. In the words of the Psalmist," For the oppression of the poor, for the sighing of the needynow will I arise, saith the Lord v_::uo Again, R. Simeon benYoljiai says: " In this era the rich benefit at the expense ofthe poor. But in the future, the Holy One will summon therich to judgment for having robbed and oppressed thepoor." 207 The expression " future world " in this passage,may not necessarily mean the ideal era on this earth, butrather the world of the souls. Nevertheless, the statement asa whole registers the rabbinic protest against the injusticesof the rich towards the poor, which are of daily occurrencein the present social and economic order, wherein one groupof the people thrive at the expense of the suffering and oppres-sion of another group. It is problematic as to how much truththere is in the ancient proverb, that life is like a theatrewhere the worst men get the best places. But it is undoubtedly

52

THE .`}'E\VISl-I UTOPIA 53

clear that it is right-it never can be other than right-thathe who is upright and virtuous shall have a sutliciency, andthat he who is worthy shall not perish from want. To be sure,in a system in which poverty does exist, the rabbis encourageand even earnestly urge almsgiving and charity. But theJewish spiritual leaders always hoped and looked forward tothe ideal time when conditions would radically be changed sothat the scourge of poverty would be abolished. We shouldkeep the distinction in mind between the actual present sys-tcm, and that of the ideal era, especially when we read thefollowing accusation against the Jews by one of the authorsof a modern Utopia: " Almsgiving and begging are a devel-opment of a Jewish civilization, and date back to Josiah.Their system of almsgiving had ever been their greatest error.The poor were supposed to prevail everywhere." sos

Indeed, the principles of righteousness and justice, uponwhich the new social order in the ideal era will be rebuilt, willdemand an equal footing economically for the poor. The satis-faction of that demand will mark the beginning of the fundtoning of the Kingdom of God, the Righteous Judge, onearth."'° Peace, which is a necessary requirement for theestablishment of the ideal social order O11 earth, can be attainedonly by the abolition of poverty. For, poverty, as the Talmudputs it, is worse than fifty plagues ; see or, as an old Englishsaying has it, poverty breeds strife. As long as we have asystem in which one man's profit is another man's loss, we willhave no genuine peace, love, and brotherhood in the world.Moreover, the abolition of poverty will hasten to solve theproblem of crime, the curse of modern social life, for therewill be no temptation to rob or to murder. Every individualwill be assured a comfortable home, food, and clothing.

In fact, when the Kingdom of God on earth exists, everyindividual will be well provided materially, so that all will bemade princes in the land. Although the population, due to

54 '.l`I~IE JEW1SH UTOPIA

large families, will be greatly increased, the standard of livingwill be very high, with the result that there will be no poorpeople at 311_301 Such base impulses as desire for luxury andlove of money, will disappear. For the material means ofhappiness and comfort will exist on the earth as abundantlyas the air for breathing. This change of the material condi-tions of the masses of the people will be especially noticeablethrough the new and attractive apparel and attire of everyindividual. The new and refreshing clothes worn daily byall will be a constant reminder of the new era of equality anduniversal justice.°°°

There will be many changes in nature itself in order tobring about the happiness and joy to all the members of theUtopia of the righteous. The land and the trees will yield,with less effort on the part of man, more frequently largerquantities and better fruit, agricultural produce, and manyother necessities of life.3°3 \Nine and milk will be in abundancefor all. This will be in accordance with the prophecy of Joel :" And it shall come to pass in that day, that the mountains shalldrop down sweet wine, and the hills shall flow with milk." 3°'Unlike this era,--remark the rabbis-whcn wine is misusedand thus causes suffering to mankind, in the ideal era thatsweet liquid will bring joy and happiness to the people."°"Indeed, God Almighty has ordained wine, like all other prod-ucts of nature, for the great comfort of mankind, to be usedmoderately.

Since, from a rabbinic viewpoint, large families are a bless-ing to the people, the rabbis do not f ail to mention, nay,CVCII greatly exaggerate, the increase of the birth-rate in theirscheme of a Utopia of the righteous. One statement says thatin the ideal era, each woman will give birth daily! soc Anotherview is, that, in the future, every Israelite will have as manychildren as the number of Israelites that have left Egyptduring the Exodus! ao? '1`he spiritual leaders in Israel were

THE _`l'E\VISII UTOPIA 55

apparently not concerned with the problem of an overcrowdedearth, and with the apprehension of some modern scientiststhat in a thousand years there will not be one square yard ofspace for each person on earth. The underlying motive of therabbinic predictions probably was the realization of the fact,that if a Utopia of Righteous should ever be established onearth, unusually large numbers of children of the small minor-ity of the upright and just, would have to outnumber thenumerous wicked, unjust, and inferior typcs.30*' This answersthe anti-Semitic attack on the part of a modern author of aUtopian scheme, when he states that " to increase and nlulti~ply beyond their resources has always been the fundamentaldesire of the ]cws." sos For, that yearning for a large progenywas a part of the rabbinic plan to establish a kingdom of therighteous. Compare the following passage in the Book ofEnoch: " Destroy all wrong from the face of the earth andlet every evil work come to an end; and let the plant of right-eousness and truth appear.... And then shall all the right-eous escape, and shall live till they beget thousands of children,and all the days of their youth and their old age shall they com-plete in peace. And then shall the whole earth.be tilled inrighteousness, and shall all be planted with trees and be fullof blessing." to

The great majority of the people will be farmers engagedin agriculture, and will obtain, without difficulty, their live-lihood from the products of the land, which products becauseof God's blessings, will be in abundance."" Everyone willacquire different kinds of land so that the product of thefields will satisfy the various needs of the individual.'"2 TheUniversal State of the upright and just will thus enjoyabundance of food, especially fruit and other agriculturalproduce.""' Agriculture will be a science in whicll all will beinstructed. Consequently, in the new social order, every mem-ber of the ideal community of the righteous, will receive with-

56 THE JEw1sIr UTOPIA

out great effort whatever necessary sustenance he may de-sire."1* Because of the general abundance of food and suste-nance, there will always prevail in the community a spiritof joy, optimism, helpfulness, and brotherly love.""' Therelation between material abundance for all and the function-ing of righteousness in the Universal State is well describedin the Book of Enoch: " And then shall the whole earth betilled in righteousness and shall all he planted with trees andbe full of blessing ... and the vine which they plant thereonshall yield wine in abundance ... and each measure of olivesshall yield ten presses of oil. And cleanse thou the earth fromall oppression, and from all unrighteousness, and from allsin, and from all godlessness.... And in those days I willopen the store chambers of blessing which are in the heaven,so as to send them down upon the earth over the work andlabour of the children of men. And truth and peace shall beassociated together throughout all the days of the world andthroughout all the generatiolls of men." :ac

Hence, in the ideal era, no one will lead a luxurious andspendthrift life because of inherited fortunes. One will enjoyand use only those things which he himself has earned throughhis own labor and efforts. In the words of the Psalmist," when thou eatest the labour of thy hands, happy shalt thoube, and it shall be well with thee "."*" No time will be spent bya part of the population in supplying useless luxuries. The lawsand regulations of the new Universal State will, therefore, befew in number and seldom violated. Once an individual isworking and doing constructive labor, he will enjoy fully theresults of his toil and industry. In nowise will one reap thebenefit or reward of the work of one's fellow man. The guid-ing rule will be that everyone is entitled to the fruit of hislabor?" In the course of time when the new social orderstarts functioning, every member of the new State will work aminimum number of hours a day, in accordance with the par-

THE ]'E\VISl1 UTOPIA 57

ticular demands of the social life of the Lniversal State.There will be but few idlers. Most of the workers will notfeel the bondage of their caste. There will always be steadyemployment, since production and distribution will be scien-tifically and universally regulated to meet the needs of a popu-lation which never indulges in war or greedy economic striv-ings. Production will be organized internationally and notnationally. Raw materials likewise will be controlled by acentral authority so that the present waste will disappear.

Gold will be of secondary importance in the new social andeconomic order. Eventually, all the friction, jealousy, quarrels,and misunderstandings that exist under the present system,will not be known in the ideal Messianic era.""' The cityof Jerusalem will possess most of the gold and precious stonesof the world. That ideal city will be practically full of thosemetals and stones, so that the people of the world will realizethe vanity and absurdity of wasting their lives in accumulatingthose imaginary valuables."° The deprecation of the impor-tance of gold and its like, does not necessarily imply the in-troduction of the system of common ownership of property.The secondary importance given to gold in the new socialorder will be due to two main reasons. I"irst, the equal dis-tribution of private property and other necessities of life willautomatically depreciate the importance of gold and otherluxuries. Under present conditions, money is harmful. Be-cause of bad economic distribution and organization, moneyis more easily obtained by wicked people than by righteousones. The second reason is that the people will be trained andeducated to differentiate between real, spiritual values andmaterial values.

Consequently, in the past, in rabbinic phraseology, only afew selected righteous, like the Patriarchs and Job, enjoyedmaterial abundance and plenty, typical of the ideal era?"But in the future, all the righteous will be well provided with

THE .`[E\\'ISH UTOPIA

material abundance.°"" Their dwelling places will be beauti-ful.32" For, to the righteous and upright will belong all thewealth, treasures, industrial gains, and all the other resourcesof the world ; to the unrighteous will belong nothing. Thiswill be in keeping with the prophecy of Isaiah: " And hergain and her hire shall be holiness to the Lord; it shall not betreasured 1iOI` laid up; for her gain shall be for them that dwellbefore the Lord, to eat their fill, and for stately clothing." so\

Under such conditions a sturdy race of strong, healthy, tall,youthful, and handsome people will be raised."°' The HolyOne thus said: " In this era, some people are healthy andhandsome, and others are not. But in the ideal era to come,all people will be handsome and praiseworthy." This will bein accordance with the prophecy of Isaiah: " All that seethem shall acknowledge them, that they are the seed whichthe Lord hath blessed." as Diseases and ill health which aresuch a heavy burden on the shoulders of mankind in thepresent era, will not be known in the future.""" Physical de-fects, like dumbness, blindness, deafness, lameness, stam-mering, barrenness in women, :md similar bodily imperfec-tions, will, likewise, not exist. The few unusual occurrencesof such conditions will easily be cured.""" Similarly, in thepresent era, women give birth in pain. But in the future, theprophecy of Isaiah will be realized: " Before she travailed,she brought forth, before her pain came, she was deliveredof a man-child." sen

Concerning death in the future era, we find, in a few sources,a rabbinic statement to the effect that, in the future, thefollowing prophecy of Isaiah will be fulfilled: " llc willswallow up death for ever; and the Lord God will wipe awaytears from off all faces." 8"° From additional remarks found.in at least two of these sources, we learn that that statementrefers, not, as one might assume, to the future world, butrather to the ideal era on this earth. One passage reads some-

58


what like this: " Originally when God created the world,there was no angel of death. Vi/hen Adam and Eve committedthe sin, however, death was decreed upon mankind. But whenthe Messiah comes, the Lord, in accordance with the prophecyof Isaiah, will swallow up death for ever." an The other pas-sage reads: " In this world, because of death, no one can be-happy. lout in the future, the Lord will swallow up death forever. Then will the following prophecy be realized: 'AndI will rejoice in Jerusalem, and joy in My people ; and the voiceof weeping shall be no more heard in her, nor the voice ofcrying.' " ss2 It is thus evident that some rabbis thought that,in the remote future, a time would come when death would bean unknown phenomenon among men on this earth.""

In other sources, however, we find a modified view, namely,that death will occur in the Messianic period ; but the spanof life will be greatly prolonged. This will be in accordancewith the other utterings of Isaiah concerning this matter :There shall be no more thence an infant of days, nor an oldman, that hath not filled his days ; for the youngest shall diea hundred years Old." res; People will thus, O11 the average,live much longer.""" in addition, with the evil inclinationsin man eradicated, the number of deaths that occur at presentas a result of man's sins and misdoings, will be greatly dc-creased.'*"" This will be true especially of deaths caused bymurder, which will he unknown in the ideal era, when con--ditions that cause crime and sin will not exist?"

This modified view that, in the ideal era, the span of lifewill be prolonged, and that unusual and sudden deaths will notoccur, is found also in a number of places in the Pseudepi-graphal writings: " And the :lays shall begin to grow manyand increase amongst those children of men, till their daysdraw nigh to one thousand year.... And there shall be noold man.... For all shall be as children and youths. Andall their days they shall complete and live in peace and in joy ;

60 THE J'E\V][SII UTOPIA

and there shall be no Satan nor any evil destroyer. For alltheir days shall be days of blessing and healing " " Andthey shall live a long life on earth, such as thy fathers lived.And in their days shall no sorrow or plague or torment orcalamity touch them. Then blessed l the God of glory, theEternal King, who hath prepared such things for the right-eous, and hath created them and promised to give to them " , ssn" And no one shall again die untimely, nor shall any adversitysuddenly befall "_ago In other words, almost all that is tragicin human life will be eliminated, and death will seldom comebefore old age. In one passage, the author of the Book of theSeCrets of Enoch speaks, to be sure, about the eternal lifeof the righteous. But a careful study of that passage showsthat that author has in mind, not the ideal era on earth, butrather the future world, or the realm of the soul.84*

In any event, in the future ideal era on the earth, the happi-ness of man will be complete and perfect?" A number ofreasons will account for that new state of nan's happiness.The material needs and necessities of the individual will bereadily obtained in abundance."'° Children and young peoplewill be immune from death."' Bodily imperfections andphysical defects will be url<nown.""' Lastly, there will be animportant cause for everlasting happiness of the people, sincetheLord will dwell in Zion the ideal land of Israel, the ideal,righteous people, who, in the words of Zephaniah, shall notfear evil any more.""'

1 338J

LIBERTY AND SALVATION

CHAPTER V

LIBERTY AND SALVATION

We shall now discuss the problem of the redemption andsalvation of Israel, the people that will be instrumental inbringing about the Universal State founded upon genuinejustice, righteousness, and universal peace. At the outset,it should be pointed out that the terms, redemption and sal-vation, have a radically different connotation from that whichthey have in Christian theology. As Abravancl has convinc-ingly provedf" ]elvish redemption stands for the physicalliberation and freedom of Israel. For, the people of Israel willattain the height of their spiritual functions and potentialitiesonly through their attainment of material freedom and liberty.The problem of their spiritual development goes hand inhand with tlle problem of their physical safety and protection.

The rabbis, for this reason, frequently picture the futuresalvation of Israel in terms of the experiences of that peoplepreceding and during the Exodus from E§y1>L""° The follow-ing statement of R. Akin will illustrate well the rabbinic viewconcerning the relation between the physical freedom andthe spiritual redemption of Israel: " .Just as in the case ofthe lily: when heat comes upon it, the lily withers, but bloomsagain when the dew falls ; so is the case of Israel. As long asthe shadow of the oppressors exists, Israel appears lifeless.But in the ideal era, when that shadow will have passed,Israel will thrive more and more.... ]ust as the lily is fitfor adornment of the Sabbath and the holidays, so is Israelill for the coming redemption." "*" R. Akin, the author of thisbeautiful parable, may have been the same one who had asad personal experience with the govermnent of his day_:sso In

63

64 THE ]E\\'ISH UTOPIA

any event, the underlying thought of the parable is evident.Israel will function spiritually and live up to their universal,moral and ethical responsibilities, only when they have ob-tained absolute physical freedom and liberty.

It is for this very reason that the spiritual leaders in Israelfrequently express their hope and yearning for the idealera in which Israel Will not be oppressed any longer. TheMidrash thus remarks: The IIoly One, blessed be He,said to Israel: In this era you are oppressed by various gov-ernments, but in the era to come, I shall remove all govern-ments from you." as Samuel, the prominent BabylonianAxnora of the first generation, who was pessimistic concerningthe immediate abolition of poverty during the Messianicperiod, held, nevertheless, that in that era servitude and op-pression would disappear from earth and that Israel wouldbecome liberated and free.**"

Looking at the redemption and salvation of Israel fromthis point of view, one is in a position to understand why therabbis stress the fact that that event will come only by way ofIsrael's return to Zion.8"'8 \Nhen the Lord will be reconciledwith Zion, says the Midrash, He will have compassion firston Israel, the oppressed people. This will be in accordancewith the following prophecy: " That the Lord hath foundedZion, and in her shall the afflicted of H-is people take ref-nge." ass Again, the Shofar, announcing the freedom and lib-erty of the people, will be blown at the Temple in .Jerusalem."""For, Israel will be able to function spiritually and thus serveas an example for the rest of the world, only when they buildup a Utopia, or a spiritual paradise on this earth, where theywill be eternally safe and protected.""" The ideal people ofGod will thus live and develop, both physically and spiritually,when these prophecies of Isaiah are realized: " I-Iow beautifulupon the mountains are the feet of the messenger of good

THE ]E\\'ISH UTOPIA

tidings "857 " O thou that tcllcst good tidings to Zion, get theeup into the high mountain H_s58

The main purpose of the physical redemption of Israel willbe to glorify the name of the Lord and thereby to bring aboutthe Kingdom of God. The name of God will he universallysanctified and glorified, and His Kingdom become known,when a reunion of the exiled takes place at ]erusalen1.""°\Vhen Israel is redeemed, the heavenly kingdom will be com-plete."°° The glory and the light of the Lord will then be uponthe people of Israel."°1 The redemption will be a testimony toGod, that He is just and right and without iniquity."°" Again,through Israel's physical salvation, God will be crowned Kingof His Kingdom, and the world will have learned to acknowl-edge Him as the one universal Lord.3"*' In other words, theuniversal recognition of God as the righteous Lord, dependsupon Israel's physical redemption; eventually God Himselfwill hasten the redemption and the salvation of Israel.°°' TheHoly One thus says to Israel, My children, since My light isyour light, and your light is My light, both of us will go andbring light unto Zion."°~" For, the name of the Lord will besanctified, and His Kingdom established on earth, when Israel,the ideal righteous people, will be redeemed.°"° Hence, whenIsrael returns to Zion, God's Divine Presence will returnwith thenl."'" The Holy One thus said to Israel, In theideal era My Divine Presence will never depart from you_sos

Second. the restoration of the ideal people on the idealland will signify universal peace and brotherhood. Jerusalemwill become the center of the free and liberated, universalIsrael, because that city of God would be a living example ofuniversal peace and brotherhood. This will be in keepingwith the prophecy of Isaiah: " Behold, I will extend peace toher like a river." see The very act of the redemption will beaccomplished through the united efforts of all the people ofIsrael. For, Israel will be redeemed only when they shallhave united.""°

65

66 'HIS .]E\VISl[ 1=T01-1A

Third, the redemption will mark the end of the rule of thewicked, :md the beginning of the rule of the righteous in theworld. It will usher in the new, ideal era in which theupright and just will prosper :md the wicked and unright-cons will sol}°er."" Consequently, the redemption of Tsraelwill signify the beginning of the destruction of sin and wicked-ness on cartl1.3"2

Another purpose of Israel's redemption will he to giveGod's people the opportunity too lend :t lift' in aeeorrlance withthe Torah, the \-\i'ord of (rod. Then will the prophecy ofIsaiah he fulfilled: " Ari , shine, for the light is come, andthe glory of the Lord is risen upon thee." ::7:1 A free Israelwill he in a position to worship (rod in Jerusalem, the centerof the ideal world. This will he in keeping with the followingprophecy: " Anil they shall come that were lost in the landof Assyria, and they that were dispersed in the land of Fgypt .and they shall worship the Lord in the holy mountain atlernsaletn." 374

Cmiseqnenlly, as in 1hc past. the l.urcl llinxseli will bring:ghoul the snlvzltiun up l:~n':u.-l."':' Whether it will he l"lij:1h.Messizill. in' n special messenger, who will nnnmnlcc the goodliclings of Isra\cl's physical snlvzilirm :xml rcclempliun. (nodwill be the direct eur: up that mmnentuus event.'"" 'l`l\epeople of Israel will then pruelaiini: " l.o. this is our (incl,lm' whom we wailed, thzn llc nliqhl wire is. This is thel.ur¢l, fur whmn we waited. We will he glad :did rejoice inllis salvation." ""

The redelnptiun al l>r:\el which will he so signilieant :mdlll(llllcllt(ll1§ in the history of that people :incl of lllilllkilld inggenerzil, will he nlarl<e<l by n nnnlher of inipnrlanl eliziraeter-istics. First, Israel's szllrzuion will he perniznlenl :mal eternalin nature, so that Israel may he secure against the kiml ofexperiences which they sntTererl in lhc past: exile, sneering.lnnnilintion, servitude, :incl <lisi-ilegmlim\.'"" 'l`l\e emblemof the new pusitinn ul lhc ideal people will he light.

'r H15 J'EWIS1I UTOPIA 67

The Exodus from Egypt, took place at night, and was,therefore, temporary ; but the redemption ushering in the idealera will take place in the light, which is stored up for therighteous. The restoration will thus be permanent and ever-lasting.'*"° For, Israel, the ideal people, arc permanent andwill never cease to exist."° In the words of Amos, they willbe planted upon their land and they shall 110 more be pluckedup out of their land.8*'1 When tlle ideal people shall have beenredeemed, the redemption of the rest of the world will follow.In this way, the Kingdom of God will be cstablisllc<l."'"

Second, Israel's redemption will be universal. The exiledin the north and in the south, even those in the far cornersof the earth will be gathered and re-united.""" This redemptionwill, therefore, overshadow all previous redemptions of Israel ;and the prophecy of _leremiah will be fulfilled: " Therefore,behold, the days come, saith the Lord, that it shall no more besaid: ' As the l.ord liveth, that brought up the children ofIsrael out of the land of Egypt ', but: ' As the l.ord liveth,that brought up the children of Israel from the land of thenorth, and from all the countries whither He had driventhem '." ssh,

'I`hird, nature itself will help to bring about the restora-tion of Israel, and will join the nations of the world in song,joy, and praise of the Lord for the redemption of Hispeople.""" The islands and the inhabitants thereof will singa new song to the Lord, they will praise Il.im from the endof the eartll."'*" The exiled themselves in their victorious andglorious march of salvation, will burst out in song and praiseof God, on reaching the mountainous boundaries of the ideal1and.3" The prophecy of Isaiah will thus be realized: "Andthe ransomed of the Lord shall return, and come with singingunto Zion, and everlasting joy shall be upon their heads; theyshall obtain gladness and joy, and sorrow and sighing shallflee away." ass

6

68 THE _]'E\VISl-I UTOPIA

How will that redemption be brought about? Will thatmomentous event take place suddenly, or will it be the resultof the culmination of a series of spiritual and moral develop-ments of Israel and thus of mankind in general? In rabbinicliterature we find three different attitudes with regard to thisquestion. The more conservative view seems to be that thereis a designated time for the advent of the redemption. Theredemption will take place at the appointed time, suddenly andunexpectedly, regardless, apparently, of the spiritual andmoral conditions of the people?" The second view is thatthe advent of the redemption depends upon the intensity ofthe suffering which the world will undergo by virtue of theirconduct. \Vhen living conditions become unbearable, when theoppression and suffering of Israel become intolerable, so thatthe people of Israel repent, pray, and are fearful of the Lord,the redemption of the ideal righteous people will, by compas-sion of God, take place.°°° The third and more progressiveview is that the redemption will not be a sudden phenomenon.but rather a gradual development as a result of a number ofmoral and spiritual changes in Israel, and, consequently, inmankind in general.'°1 Here are the more important changesmentioned in rabbinic sources, which will hasten that develop-ment.

The first essential condition preparing the way for thesalvation of the ideal people, is unity in universal Israel.There must be no dissension or lack of unity among thepeople of God. In fact, Ezekiel already, in picturing the idealpeople in the coming ideal era, described the unity and brother-hood of the people, when he said that the people would becleansed of their uncleanliness and saved from their sins onlywhen they should have attained a state of perfect peace andunity.°°2 The rabbis, in their usual way, put this significantprophecy into the mouth of Jacob, who, they say, uttered itwhen he was about to utter the testaments to his sons.8°3


Nevertheless, this interpretation indicates the rabbinic atti-tude towards the question of Israel's redemption. Perfectunity and brotherhood will have to precede the liberation ofthat people."°'

Second, the people will have to train themselves in leading alife of justice and righteousness. This will be in accordancewith the prophecy of Isaiah: " Keep ye justice, and do right-eousness, for My salvation is near to come, and My favourto be revealed." sos The cardinal principles of righteousnessand justice will have to be applied not only in the every-daylife of the individual in his relations to his fellow-man, butin the courts and in the administration of human affairs asweIl."9" The following prophecy will then be realized: " Zionshall be redeemed with justice, and they that return of her withrighteousness."°'" For, the righteous will be instrumentalin the cause of the salvation of Israel. Indeed, the righteousin all ages are a living testimony to the eventual redemptionof Israel, the ideal, righteous people.'*" The upright and just,preparing the way for the redemption, are imbued with lovingkindness towards all peoples on earth.'°°

Third, the outstanding characteristic of the people ofIsrael of cultivating the habit of studying and learning forthe sake of study-a characteristic not found among otherpeoples will have to be encouraged and strengthened. Anyone who studies the Torah for its own sake, says R. Levi,hastens the redemption of Israel.'°° The exiled will begathered unto their destination, remarks R. IInna, only be-cause of the study of the 'l`orah.'0* Another essential featureof the program of Israel's salvation, apparently contradictingthe requirement just mentioned, but in reality supplementingit, is the observance of the Torah and its cardinal command-1nents."02 The emphasis laid both on study for its own sakeand on. the observance of the will of God, are deeply rootedin the Jewish philosophy of life, which stresses right con-

THE JEWISH UTOPIA

duct of living, rather than dogma and faith. In the terminol-ogy of the rabbis, the Lord said to Israel, ]ust as I wouldnot forget your redemption, so you should not forget theTorah."°"

This brings us to the fourth point of the plan of Israel'sredemption, and that is faith, or. to be more eorrect-§aith-fulness. For, the IIebrew term " emuuah ", does not connote" faith " in the Christian sense, but rather faithfulness, ortrust in God. Furthermore, unlike Christianity, Iuduism em-phasizes upright living rather than faith as a dogma. TheProphet Hosea, for instance, in speaking of Israel's be-throthal to God, mentions righteousness and justice first,and faithfulness last.4°4 The rabbis, for this reason, stressalways the importance of studying the Torah, the word ofGod, leading man to right conduct and a divine life, ratherthan blind faith and belief.'°5 Vvith regard to the question ofIsrael's redemption, the rabbinic view is that, in addition tothe above requirements, an attitude of faithfulness is essential.The exiled will be redeemed as a reward of their faithful-ness.'0° In preparing the way for their redemption, Israelwill have to display much faithfulness and trust in God.The prophecy of Hosea will then be realized: " And I willbetroth thee unto Me for ever ; yea, I will betroth thee untoMe in righteousness, and in justice, and in loving kindness,and in compassion. And I will betroth thee unto Me in faith-fulness, and thou shalt know the Lord." 407

Fifth, Israel will have to lead a life of honesty, in therealm of the intellectual life, and thereby remind the world,especially the intelligent and intellectual leaders of the nations,that the lack of that virtue is one of the main causes of thewoes and sufferings of mankind. The rabbis express thisidea in their own, innocent, but honest, way. " Whosoeverreports a thing in the name of him that said it brings deliver-ance into the world." 408 In one rabbinic source, this state-

70


rent is preceded by a supplementary saying: " Whosoeverreports a thing in the name of a scholar who never saidit, causes the Divine Presence of God to disappear fromIsrael." *°" In other words, this kind of dishonesty. will notbe known in the ideal era, when the Lord will cause HisDivine Presence to dwell among all the members of the ideal,righteous people.

Finally, the leaders in Israel will have to change theirattitude toward the great masses of the people. They willhave to be more sympathetic and less severe in dischargingtheir duties, disregarding personal honor and self interest.Instead of looking for faults in the people, the scholars guid-ing the nation will have to stress the good qualities of themembers of their communitics.'*°

THE HOLY LAND

CH-APTER VI

THE HOLY LAND

Simultaneous with the plan of a free, ideally righteousIsrael, leading the world to an ideal life wherein the righteouswould prosper and the wicked suffer, comes the essential re-quirement for a spiritual and holy Zion, guiding the othercountries of the world in their spiritual development towardthe realization of a. `World Utopia. It is with this view in mindthat the rabbis allude often to the restoration of Israel toPalestine. When the Holy One will be about to renew Hisworld,-remarks the llfidrash-He will renew it from Zion ;-

_ " That the mountain of the I.ord's house shall beestablished as the top of the mountains "_411 Again, the HolyOne said: Zion will become a central meeting place of thewhole world,-as it says, " For out of Zion shall go forth thelaw, and the word of the Lord from Jerusalem ".412 There-fore, when I redeem Zion and its exiled ones in accordancewith the principles of justice and righteousness, they will thenannounce the new era from Zion.'"

By stating that " God keeps Israel ","" we ordinarily un-derstand that the Lord guides Israel, through whom God'sguidance will be extended to the rest of the world. Likewise,in saying that the Lord cares for the Holy Land and that" I-Iis eyes are always upon it ",'*" we mean that God caresfor that land, through which God's care will be extendedto all other lan(ls.""0 Traditional Jews would, therefore, not

disagree with the modern reformed Jews, when the latterstate that the " call of the ]cw " is supposed to be for thebenefit of humanity, and not primarily for themselves. Butthe view of the reformed j'ews that Palestine is not a part

75

as it says,

76 TI-IE ]EWISI1 UTOPIA

of the scheme for the universal Utopia of mankind, is atvariance with the very structure of the prophetic-rabbinicUtopia, namely, that of the ideal Israel in the ideal land. \Veshould quote in this connection a statement of a modern non-Jewish author, in which he mentions Palestine as a plausiblecountry wherefrom a universal utopian renascence might takeplace : " It should not surprise us if the foundations of eutopiawere established in ruined countries ; that is in countries wheremetropolitan civilization has collapsed and where all its paperprestige is no longer accepted at its proper value. It shouldnot be altogether without precedent if such a eutopiau rena-scence took place in Germany, in Austria, in Russia , and per-haps on another scale in. India and China and Palestine; forall these regions are now face to face with realities which the'prosperous' paperism of our metropolitan civilization haslargely neglected." 411

From this viewpoint, one is to understand the saying ofR. Levi that in the ideal era Jerusalem will be like Palestine,and Palestine in turn will be like the whole world, and that,on frequent occasions, clouds will bring multitudes of peoplefrom the world over to worship in ]jerusalem.*"* \'Vc neednot attribute any prophetic qualities to that famous PalestiNianHaggadist of the third century to interpret the term " clouds ",to mean " aeroplanes ", even though his statement is based onthe prophecy of Isaiah: " \Vho are these that fly as a cloud,and as the doves to their cotes?" -no The underlying ideaof the main saying is clear. Palestine will be to the world,what Jerusalem will be to Palestine--a spiritual center of thenew ideal world. The moral and spiritual influence of the idealIsrael in the ideal land, will spread in the ideal era. to theneighboring countries and -thence to the whole world."°Israel will not insist that the other peoples subscribe to herdoctrines, beliefs, or ways of life. The life of Israel, however,will be so ideal, so dignified, and so holy, that the world willnot help but spontaneously follow the ]elvish way of life.


What revelation and the giving of the Torah in the pastsignified for the civilized world, the Holy Land will signifyfor the ideal world in the era to come. It will signal theushering in of a reconstructed social order, an order estab-lished on the principles of genuine justice and righteousness.In the rabbinic terminology, " the destiny of Zion in the futurewill be comparable to that of the Torah in the past: just as inthe case of the Torah, before Israel received it, the world wasa lawless desert and became civilized when Israel received theTorah, so Zion, now a desert, will become in the ideal era thestronghold of the Holy One"."1 This is likewise the forceof the rabbinic view concerning Zion, that, in the ideal era,the prophecy of Zecharia will be fulfilled: " For I, saith theLord, will be unto her a wall of fire round about, and I willbe the glory in the midst of her." 422 Or, when they remarkthat the Lord Himself will con1.fort Zion!" For, onlya Zion, in which God's Presence is universally recognized,will become the permanent spiritual center of the new recon-structed world.'"* The expression " God's Presence " is, ofcourse, vague, especially when one recalls how the term" God " has, for the last two thousand years, been misused forsinister purposes by emperors, popes, and others. One thing,however, is clear. In the ideal land of God, there will be noroom for the wicked. It will be a'country of righteous. Theunrighteous will be looked for, but not one of them will befound."5

Thus, in the future era, the Holy One will take hold ofthe ends of the land, and will shake the wicked with theirdefilements out of it, just as when one takes hold of a garmentand shakes out of it all that it contains.'*° Indeed, the testof Zion's claim for spiritual superiority will be the annihilationof injustice and wickedness from the earth. The Lord willdwell in Zion only when unrighteousness and injustice willhave disappeared from n1ankind.'2'

THE ]E\VISH UTOPIA

Furthermore, Zion will be the world's center of learning,knowledge, and of everlasting material and spiritual bliss.42'*It will be a model country of plenty, producing the best fruit,grain, fish, fowls, vines and other necessities, which mal<e lifehappy and wholesome; no family will have any difficulty inobtaining its sustenance.'"" The natural resources of Palestinewill be marvelously developed, and the land artistically beau-tified. In the words of Isaiah, " every valley shall be liftedup, and every mountain and hill shall be made low; and therugged shall be made level, and the rough places a plain " ; no"And there shall be upon every lofty mountain, and uponevery high hill, streams and watercourses " , 4s1 " I will openrivers on the high hills, and fountains in the midst of thevalleys, I will make the wilderness a pool of water, and thedry land springs of water »_482 The boundaries of the landwill be enlarged and widened, and its immediate spiritual,ethical, and moral influences on the neighboring countrieswill be evident and very great."8*'

The joy and gladness that will prevail in the ideal land,alluded to in the marriage benediction, is fully described inJeremiah: " Yet again there shall be heard in this place ...the voice of joy and the voice of gladness, the voice of thebridegroom and the voice of the bride, the voice of them thatsay: 'Give thanks to the Lord of hosts, for the Lord isgood, for His mercy endurelli for ever '." 4:1I This will belikewise in accordance with the prophecy of Isaiah: " For theLord hath comforted Zion, he hath comforted all her wasteplaces, and hath made her wilderness like Eden, and her desertlike the garden of the Lord; joy and gladness shall be foundtherein, thanksgiving, and the voice of melody." 4:45

It is clear that Zion, the ideal country of the world, will bein eternal possession of Israel, the everlasting ideal people.'""These two, Israel and Zion, will go hand in hand, therebyshowing the way of eternal bliss and happiness to a suffer-

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Tm-1 ]E\VISl[ U'll()1'1A 79

ing llnnlnnity."" This will he in keeping with the followingprophecies: " And I will set Mine eyes upon them for good,and I will bring them back to this land : anti l will build them.and not pull them clown , and I will plant them, and not pluckthem up " .'\n(l 1 will plant them upon their land. amlthey shall no more he plucked up out of their land which Ihave given them "."'"' (.`onwqueutlv, the Kingdom of (god willbe established on enrlh.""°

l"or, as far as Israel will he concerned, Zion will serve atdouble purpose. lt will serve as :L refuge for the exiled whowill he gathered in by its outstretched arms. (nod will thuscomfort Israel ill their new, yet old, holneland."'" Importantand signiliezmt as that hospitality of Zion will he, it will heunl_v transitory in nature, preparing the way for lsrz\el'spermanent and real mission. \Vith the spontaneous aid of allthe nations of the earth, the ideal people will establish thcm-selves in that land to lead a divine and godly life; tlle Divinel'resenee will then dwell among tl1em.*12 '.l`he Iloly One thussays to Israel: Since My light is your light. and your lightis l\line, let us go together and bring light unto Zion."4"lleaee, in the future, when the Uivine Presence returns toZion, the l.ord will he revealed i11 It-is glory to all Israel,as it says: " For they shall sec, eye to eye, the l.orrl return-ing to Zion." 114 lt is fm' this reason, that the rabbis, in pic-turing the ideal Palestine for Israel as described in the l»topiaof the last chapter of l°Izekiel, remind l1s that the lloly Onellimseli will do the distributing of the land."" \'\'hether therahhinie description and ideology of that Utopian State ex-actly agree with the picture given in Ezekiel is a differentproblem. 'lint no one would question the fact that ]£zekiellsprupheey concerning the ideal _Terusalenl, mentioned in thelast verse of that chapter, might be applied as well to therahhinie dream of an ideal Zion: And the name of the cityfrom that play shall he, " The l.ord is there ".""

as • -l::sP

THE HOLY CITY

CHAPTER VII

THE HOLY CITY

eVe are now in a position to discuss the nature of the idealcity of Jerusalem as pictured in the rabbinic Utopia. Therebuilding of that city is a part of the plan of the idealcountry, Zion. Jerusalem will be the capital of Zion. WhatZion will mean to the world, Jerusalem will mean to Zion.In Jewish liturgy, therefore, prayers for both, as a rule,follow each other.""

If Zion, the spiritual and moral center of the world, is tobe built up as a model country of divine and godly living,how much more so should Jerusalem be so built, the cityof God and the capital of Zion! The rabbis, therefore, in fol-lowing the footsteps of the prophets, allude frequently tothe new Jerusalem as the everlasting city to be built and com-forted by God, the universal Lord ; as the seat of the Lord,which is to be recognized as such by all the nations of theearth ; as the divine light of the world; as the habitation ofthe Divine Presence, as the mountain of the Lord's house ,and, finally, as the city, the name of which shall be, " TheLord is there ", or, " The city of the Lord »=_44s Jerusalemis personified as the bride, waiting for the arrival of God, herbridegroom. Thus, by being told that merely the sons anddaughters of Israel are returning to her, she would not beentirely happy. Her happiness and gladness will, however,be complete when she is informed of the coming of the KingHimself."'° According to R. Johann, therefore, the HolyOne will come first to the ideal Jerusalem in Zion, and after-wards to the heavenly .]erusalem.'"°

7 83


The city of Jerusalem, furthermore, will be a model city,in which God's righteousness will function. This will be inkeeping with the prophecy of Zephaniah: " The Lord whois righteous is in the midst of her ; He will not do unrighteous-ness. Every morning doth He bring I-Iis right to light; itfaileth not."451 The horns, the emblem of strength andglory of the righteous, shall thus be lifted up at ]erusalem.'"That ideal city will become a central place of judgment,through which the upright and just will be guided to everlast-ing bliss and happiness, and the unrighteous will be led totheir doom. Consequently, the universal Kingdom of God, orthe Utopia of the righteous, will be ushered in by the right-eous at Jerusalem."'° Since the city will be the capital of theland of the righteous, its inhabitants will be a selected groupof upright and just. In the terminology of R..]'ohanan, thejerusalcm of the present era, any one may enter; but the]'erusalem of the ideal era, only those who will be invitedwill be permitted to enter.'°* Eventually, it will become thewelcome home of the ideal Israel.'" In the future, the Lordwill thus bless Israel, as it says: The Lord bless thee, Ohabitation of righteousness, O mountain of holiness.""°

The leadership in Jerusalem will likewise be enhanced, inaccordance with the prophecy of Isaiah: " I will also makethy officers peace, and righteousness thy magistrates." 457The Lord will grant the city of Jerusalem its full and realfreedom.'"" Hence, the ideal city will, in addition to holi-ness and righteousness, signify peace. Jerusalem will be com-forted through the peace of her people.*"° " The heart of thefathers shall be turned to the children, and the heart of thechildren to their fathers." 4°0 That ideal city will cause allIsrael, the holy people, to be comrades and genuine fricnds.'°1

With these three qualifications of holiness, righteousness,and peace, attained, Jerusalem will be the world's center ofjoy and happiness. Abominations and sensuality will not

THE JEw1sn UTOPIA 85

exist in that community."'2 '].`hc Lord, likewise, will, inthe words of Isaiah, " swallow up death for ever, and theLord God will wipe away tears from oft all faces ".'°*' Theprophecy of Zechariah will then be fulfilled: " There shallyet old men and old women sit in the broad places of Jeru-salem, every man with his start in his hand for every age.And the broad places of the city shall be full of boys and girlsplaying in the broad places thereof." 4s4. Hence, when theLord rebuilds Jerusalem, Ile will bring unto her all joy andgladness.""

For Jerusalem, in addition, will be a city of plenty; it willcontain the best healing water, suited for bringing forth fishand for aiding the land to bring forth the best fruit in abund-ance; diseases and physical deformities will thereby be greatlydcereased."'° That ideal city will also possess the preciousstones and pearls in abundance."" This will have a favorableinfluence of peace among men. By visiting Jerusalem, wherethese valuables will be lying, spread all over the roads andstreets of the city, people, greedy and quarrelsome becauseof their desire to acquire wealth, will now realize the pettinessof their desires, and the unreasonableness of their enmities.'°°l.°lurthermore, ]erLlsalem will be widened, and beautified in itsphysical appearance, so that the whole world will praise herfor her beauty and attractiveness.""" According to R. Johann,who was the greatest of the rabbinic dreamers of an idealJerusalem, the following prophecy of Isaiah refers to theJerusalem of the future: " I will plant in the wilderness thecedar, the acacia-tree, and the myrtle, and the oil-tree ; I willset in the desert the cypress, the plane~tree, and the larchtogether." 410

.Jerusalem will, moreover, become the metropolis of theworld. The highways of all the countries i11 the world willlead directly to that city of material and spiritual bliss.'" Inthe terminology of the author of one of the Sibylline Books,

86 THE ]'E\VI8II UTOPIA

Jerusalem will be set as the jewel of the world."" 111 keepingwith the prophecy of Jeremiah, " all the nations shall begathered unto it, to the name of the l.ord, to Jerusalem "_173Representatives of all the different races in the world willbe gathered together there, demonstrating in their brotherlyand friendly intercourse, the only true spirit of love anddemocracy. The non-Jewish peoples beholding the spiritualglories and accomplishments of Israel at Jerusalem, willeventually turn to follow the ideal righteous people in leadingthe world into the path of righteousness. Isaiah's prophecywill thus be realized: " And nations shall walk at thy light,and kings at the brightness of thy rising." 474 All those whohave missed the presence of Jerusalem, and have mournedfor her, even God, the angels, the celestial bodies, heaven andearth, and other natural objects in the world, as well as therighteous of the world-they all will share in the joy of therebuilt city.'"5 .

When all the above mentioned conditions of an ideal Jeru-salem are fulfilled, the Kingdom of God on earth will beestablished."° For, the name of God will be universallysanctified, only when the exiled will have been gathered untoa rebuilt ]erusalem.*" It is for this reason that the rabbinicsources allude frequently to the gathering of the exiled intothe new ]erusalem."" Israel thus says: " As the Kingdomof the Holy One will be about to appear in this world, I shallgo to Jerusalem." 410 The Lord will, therefore, cause HisDivine Presence to dwell among Israel in the new Jerusalem,in order to make known to the whole world the universal,divine purpose of the ideal people of Israel.'~"° Since the habi-tation of Israel in the New Jerusalem is essential for thefunctioning of the Kingdom of God, Israel will dwell theresafely, everlastingly, and happily. They will never again beuprooted from the ideal city of God."" For, Jerusalem, likeZion, was selected by Cod for that very purpose of estab-lishing there His Kingdom on earth.'"

THE /I5WISH U'rOP1A 87

Next to the ideal Jerusalem dcscriheml in the last chapterof Ezekiel, we find in another pre-rabbinic source a beautifuldescription of the ideal city in the ideal world, which is moreoutspoken in the universal character of the ideology of theNew Jerusalem than ]8zekiel's description. \Vc refer to thesong of the new .Jerusalem as found in the Book of Tobit.one of the oldest Apocryphal writings. We give here theversion of the song as rendered by Charles :

I exalt n1y God, and my soul shall rejoice inthe King of Heaven ;

Of his greatness let all men tell,And let them give him thanks in Jerusalcm.

O Jerusalem, thou holy city! he will chastiselhec for the works of thy hands,

And will again have mercy on the sons of therighteous.

Give thanks to the Lord with goodness, andbless the everlasting King,

That thy tabernacle may be buildcd in theeagain with joy,

And that he may make glad in thee all thatare captives,

Anal love in thee all that are miserable :md allthe generations of eternity.

A bright light shall shine unto all the endsof the earth ;

Many nations shall come from afar,And the inhabitants of the utmost ends of the

earth unto thy holy name ,

With their gifts also in their hands unto theKing of heaven,


Generations of generations shall utter rejoic-ing in thee,

And thy name that is elect unto the genera-tions of eternity.

Cursed shall be all they that shall speak ahard word ;

Cursed shall be all they that demolish thee,And throw down thy walls ;

And all they that overthrow thy towers,And set on fire thy habitations ;:But blessed shall be all they that fear thee

for ever.

Then go and be exceeding glad for the S0115of the righteous :

For tlley all shall be gathered together,And bless the everlasting Lord.

Blessed shall they be that love thee ;And blessed shall they beThat shall rejoice for thy peace :

And blessed shall be all the menThat shall sorrow for theeFor all thy chastisements :

Because they shall rejoice in theeAnd shall see all thy joy for ever.

My soul doth bless the Lord the great King ;For Jerusalem shall be builclcd again as his

house unto all the ages.

Happy shall I be if the remnant of my seed

comes to sec thy gloryAnd give thanks unto the King of heaven.

TM; JEWISII L'TOPIA 89

Aiul the gales of Jerusalem shall be buildedwith sapphire and emerald,

And all thy walls with precious stone.

The towers of Jerusalem shall he huilcled withgrid,

.=\ml their battlctncnts with pure gnlcl.

T110 slrccls of _`Icrus:1lc111 slmll be I):1v('(!With c:u°bullclc :md sloncs of Ophir.

.\ml the gnlvs of _lcrusalem slmli utlcr hymnsuI glzulness

.~\1l(I all her Imuscs slumll say, I-lz1lk-llIi:1lI."":

A SPIRITUAL CENTER

CHAPTER VIII

A SPIRITUAL CENTER

Alongside the dream of an ideal Jerusalem in an ideal Zion,we frequently find in rabbinic literature the hope and theyearning for the rebuilding of the Temple at _]'erusalem in theideal era to come.48' According to one view, the rebuilding ofthe Temple will take place even before the establishment ofthe rule of the house of Dzwid.""" A number of sources indi-cate that many ceremonies that were performed at the FirstTemple will also be performed at the Temple of the future."°

With regard to animal sacrifices proper, in the Temple ofthe future era, however, we find three distinct views scatteredthroughout rabbinic literature. First, there is the more con-servative view that sacrifices will take place in that Templejust as they were performed in the first two Temples.'" The.Jewish prayer-book, too, contains numerous prayers for therebuilding of the sanctuary at Jerusalem, so that sacrificesmay be offered in the future as they were in the past. Hereis one typical prayer of that kind, used for the additionalservice for New Year: " Lead us with exultation unto Zionthy city, and unto Jerusalem the place of thy sanctuary witheverlasting joy, and there we will prepare before thee theofferings that are obligatory for us, as is commanded us inthy Law through the hand of Moses thy servant, from themouth of thy glory." ass

Another view, which is more progressive in nature, is thatall animal sacrifices, with the exception of the thank-offering,will ceuse.'*'9 This attitude is probably based on the assumptionthat, in the ideal era, man will be perfect, and that evil inclina-tions in man causing him to sin will be no more. Since most

93

94 THE .]'E\VISF[ UTOPIA

of the sacrifices come as an atonement for the sins and short-comings of mortals, there will be no room for such sacrificesin the ideal state of social justice and righteousness, when allmen will lead an ideal and godly life. There will be, however,a demand, on the part of the people, for a thank-offering, asan outlet for their expression of gratitude to God for theabundance and happiness in which a happy humanity willequally share. It may be of historical interest to note thatthe author of this theory is a non-.Judaean Tanya by the nameof R. Mer ahem ish Gallia--or according to one reading Galil.He was thus either a Galatian of .Asia Minor, or a Galilean.Another lenient view of his is recorded somewhere else inconnection with a law about the Sabbath.""° A similar viewconcerning animal sacrifices in the future era, is implied in apassage found in one of the Sibylline Books: " And fromevery land they shall bring frankincense and gifts to thehouse of the great God ; and there shall be no other housefor men even in future generations to know but only thatwhich He has given to faithful men to honour." 491

The third theory, found in rabbinic literature, concerninganimal sacrifices in the Temple of the future, is the radicalview that there will be no sacrifices whatever, and that right-eousness and justice in action, will take the place of sacri-fices."'* Indeed, all the other characteristics and symbolicsignificances, ascribed by the rabbis to the Temple in the idealera, would seem to uphold this view concerning animal sacri-fices. The Temple, above all, will signify the Kingdom ofGod on earth."°" The Lord Himself will build the everlastingTemple, in which He will cause His Divine Presence to dwelleternally, and to which all the worshippers of the world willdirect their prayers."" The name of God will be sanctified inthe world, when His sanctuary will be established at ]eru-salem."'° The Holy One will renew His world from Zion,when, in the words of Isaiah, " the mountain of the Lord's

THE ]E\\'ISH UTOPIA 95

house shall be established as the top of the mountains "."'6"The Temple will, therefore, become the spiritual center of allthe peoples on earth, so that it will be the focus of spirituallife for all the nations in the world. Isaiah's prophecy willthen be fulfilled: "And many peoples shall go and say :' Come ye, and let us go to the mountain of the Lord, to the.house of the God of Jacob; and He will teach us of Hisways, and we will walk in His paths.' " 4"

The ideal house of God will likewise symbolize the end ofstrife and wars in the world, and the establishment of genu-ine, universal peace: " And the Lord of the sheep rejoicedwith great joy because they were all good and had returnedto His house. And I saw till they laid down that sword ...and they brought it back into the house, and it was scaledbefore the presence of the Lord, and all the sheep were in-vited into that house, but it held them not.... And I sawthat that house was large and broad and very full." 4"

The Temple, furthermore, will signify the rule of therighteous in the world, and the disappearance of the wicked.'"°That spiritual center will be built only when the unrighteousnations will reign no more.4°8" One of the morning prayersthus reads: " Gather Olll' scattered ones from the fourcorners of the earth. Let them that go stray be judged ac-cording to thy will.... Let the righteous rejoice in therebuilding of thy city, and in the establishment of thy temple.and in the flourishing of the horn of David thy servant,and in the clear-shining light of the son of Jesse, thineanointed." '"" Indeed, the test of the new righteous worldwill be the renewed spiritual Temple. An age in whichsociety functions in righteousness, will have also a univeralspiritual center, a symbol of the new era of righteousncss."°°That Temple will be the pride and glory of the righteous."'"

The Temple will also be the seat of genuine justice."°" Theprophecy of Isaiah will thus be realized: " Therefore thus

96 THE JEWIS1-I UTOPIA

saith the Lord God: Behold, I lay in Zion for a foundationa stone, a tried stone, a costly corner-stone of sure founda-tion.... And I will make justice the line, and righteousnessthe plummet." sos

Similarly, the Lord will re-create the new Israel at theideal Temp1e."°4 Israel, the ideal people of justice and right-eousness, will have her spiritual center at the Temple, throughwhich they will promulgate and proclaim the justice andrighteousness, the glory and greatness, of the Lord.°°5 Theideal Temple in the ideal era will consequently be the spirituallight of the whole world, disseminating the glory of God,and the blessings of life, throughout all the nations of theearth."°°

The magnificent and exquisite structure of the new Templewill be surrounded by lakes and fruitful trees, as pictured inthe forty-seventh chapter of Ezekiel.°°" The ideal Templein an ideal Jerusalem, the capital of'an ideal Palestine, willthus be the source of universal joy, blessings, goodness, glad-ness, and llappiness."°' References to the ideal Temple are alsofound in the Pseudepigraphal literature. Here is a strikingstatement as found in the Book of ]ubilees: " For the Lordhas four places on the earth, the (warden of Fden, and theMount of the East, and this mountain on which thou artthis day, Mount Sinai, and Mount Zion which will be sancti-fied in the new creation for a sanctification of the earth ,through it will the earth be sanctified from all its guilt andits uncleanness throughout the generations of the world." 500A similar description of the structure and purpose of theideal Temple is found in one of the Sibylline Books: " And.made a temple exceeding fair in its fair sanctuary, and 'fash-ioned it in size of many furlongs, with a giant tower touchingthe very clouds and seen of all, so that all the faithful and allthe righteous may sec the glory of the invisible God, the visionof delight. East and West have hymned forth the glory of

TI-IE JEWISH UTOPIA 97

God, for no longer are wretched mortals beset with deeds ofshame, adulteries and unnatural passions for boys, murderand tumult, but rivalry is fair among all." 510

With regard to the problem of the priests and the priest-hood in the ideal Temple, it should be stated that that questionresembles the problem of sacrifices of animals in the Templeof the future. There are two distinct tendencies recorded inrabbinic literature, concerning the question of the priesthood.We find, on the one hand, that that institution will be entrustedto the hands of the descendants of Aaron, the High Priest,whose main functions will-be to act as custodians of theceremonial services at the Temple."1 The Lcvites, likewise,will, with a few minor changes in the songs and in the musicalinstruments, continue their duties in accordance with tra-dition."1'

A number of rabbinic sources, on the other hand, recordprotests against the abuses of the priesthood in the past, andpicture that institution in the future ideal era, as one ofscholarship, learning, moral integrity, cleanliness, and trueservice of Cod. When R. Eliezer ben _lose ha-Gclili, a Tanyaof the second century, and one of R. Al<iba's later disciples,was describing the ideal man of the future, he remarked :" \7Vhen the Torah speaks of Israel as a kingdom of priests,we might infer that the ideal Israel will be a class of i<llers.The verse, therefore, concludes: 'And a holy nation.' "noThis remark insinuates that the priesthood in the past was farfrom being holy, and that the ideal man in the future will,therefore, be far superior, both morally and spiritually.""'Another rabbinic charge against the priesthood is that thepriests neglected their studies of the Torah."*" A priest, there-fore, who shares the material benefits of the priesthood, butis no scholar, will not be acceptable in the ideal era as a mem-ber of the priesthood. This is in accordance with Malachi'sdescription of the ideal priest: " For the priest's lips should

98 THE _]'E\\'ISH UTOPIA

keep knowledge, and they should seek the law at his mouth 3for he is the messenger of the Lord of hosts." so

\Vhen the priesthood is morally corrupt, and the priests donot live up to the spiritual standard as formulated by Malachi,spiritual and moral chaos exists, the conditions of which aredescribed in ]ob: "A land of thick darkness, as darknessitself ; a land of the shadow of death, without any order, andwhere the light is as darkness." so It is perhaps for thisreason that the rabbis state, that, in the present era, Godcommanded Aaron and his sons, or the tribe of Levi, to blessIsrael. But in the ideal era, the Lord Himself will bless theideal people."" Similarly, the Midrash remarks, in the past,the Israelites were declared to be clean or unclean by thepriests. But in the future, the Holy One Himself will cleansethe people ;-as it says, " And I will sprinkle clean water uponyou, and ye shall be clean; from all your uncleanness, andfrom all your idols, will I cleanse you." no

The motto of the spiritual leader in the ideal era of genuinejustice and righteousness will be, in the words of AbrahamLincoln: " I must stand with anybody that stands right ;stand with him while he is right, and part with him when hegoes wrong." 5"'" It goes without saying that with spiritualleaders of such a high moral standard, there will he no preach-ing of the Doctor .Jekyll and Mr. Hyde type, of which someof our preachers have been accused in the present era. In theterminology of the Midrash, the priest of the future will haveto be in an absolute state of purity and cleanlincss.""'° Inshort, he will have to be a real minister of the universalG0d.521

Worship and prayer, to be sure, will constitute the mostimportant part of the service in the spiritual center in the erato coz re.""" Thus, according to R. Iohanan, in the propheticmessage of Zephaniah, " For then will I turn to the peoplesa pure language, that they may all call upon the name of


the Lord, to serve Him with one consent ",5" the expression" to serve Him " connotes prayer to God;"24 The prayers inthat era will be formulated, however, on a spiritual, and thuson a sound, basis. Since the general conditions of mankind,both material and spiritual, will be radically changed for thebetter, so that the wicked and suffering will have entirely dis-appeared from the earth, and all the righteous will prosperand share equally in the happiness of the world, the prayerswill consist mainly of songs and of praises to the Lord forHis goodness and for His wonderful acts of justice andrighteousness in the world."""

In other words, religious worship, and religion in general,will be more jubilant than solemn. In the phraseology of theMidrash, " in this era we praise the Lord both for the goodand for the bad. But in the era to come, we will praise Himonly for the good. For, in that era, there will be no suffer-ing"."2° Public worship at the center of the new UniversalState will, furthermore, be of such a general nature that allpeople will be able to worship together. The following prophe-cies will then be realized: " And it shall come to pass that,before they call, I will answer ; and while they are yet speakingI will hear ";°2' " I-lc will surely be gracious unto thee atthe voice of thy cry; when I-Ie shall hear, He will answerthee " ; :as He shall call upon Me, and I will answer him." szn

8

A NEW WORLD

CI-IAPTER. IX

A NEW WORLD

The spiritual life of the people will be greatly enhancedand augmented. In the language of the rabbis, the evil in-clinations in man will be eradicated.""" A new spirit willbe infused into man. The prophecy of Ezekiel will thenbecome a fact: "A new heart also will I give you, and anew spirit will I put within you, and I will take away thestony heart out of your flesh, and I will give you a heart offlesh." sol .then be greatly reduced, and eventually abolished.°" As longas the world is ruled by evil inclinations, remarks the Midrash,thick darkness and the shadow of death will prevail in humanlife. But as soon as those evil inclinations are eradicated,there will be no more darkness in the world.°8°

Man, with his new, holy spirit, will become a new crea-ture.""'* People, instead of being envious and covetous, willgradually learn to despise the material things which do notbelong to them.5"5 A better understanding between the oldgeneration and the new will then exist.""° For, in the presentera, man, in rabbinic terminology, possesses two inclinations,or two hearts, a good one and a bad one. But, in the era tocome, there will be no evil inclinations. Man will possess onlythe good inclination."'"

Furtllermorc, with the evil inclinations in man removed,all the nlenlbers of the human race will be in a position to haveGod's Divine :Presence dwell among them. All people willbe " taught of the Lord ". Knowledge and culture, especiallythe knowledge of God, will be widespread, universal, and ever-lasting, so that not much teaching will be required. '1`he fol-

103

Suf¥eringt, mortality, crime and sensual living will

104 THE ]'E\VISII UTOPIA

lowing prophecies will then be fulfilled: " For the earth shallbe full of the knowledge of the Lord, as the waters cover thesea " ; ass " And they shall teach 110 more every man his neigh-bour, and every man his brother, saying: ' Know the Lord ' ;for they shall all know Me, from the least of them unto thegreatest of them "."" In the phraseology of the rabbis, theHoly One Himself will teach His law to every individual, SOthat knowledge and learning will be universal and ever-laSting.°'°

The society founded upon this perfect education will in-augurate the era of happiness and of per lection of man. Oncereal happiness is produced on earth, there will be no fear ofthe non-attainment of happiness hereafter. Tha aim of edu-cation will be to furnish masses of capable and energeticcitizens for the new Universal State, able and willing to dis-charge their proper obligations to their fellow-men and thushelp bring about the Kingdom of God. In the words of theauthor of the Book of Jubilees, "in those days the childrenshall begin to study the laws, and to seek the commandments,and to return to the path of righteousness ".""

In the absence of war, intellectual pursuits will save menfrom boredom. The Universal State will have a unifiedphilosophic purpose and a unified system of social values.Education will thus be adopted to the social purpose of theState. Moreover, in the era to come, when man will not besubject any longer to the whims of temptation and evil in-clinations, the nations on earth will be in a position to unitefor one supreme purpose, namely, to call, in the words ofZephaniah, upon the name of the Lord, to serve Him withone €0n5C1'1t_542

This new state of the nature of man, together with thegeneral disappearance of unrighteousness and wickedness fromthe social life of mankind, will then prepare the way forthe ushering in of the ideal Messianic period." '1`he Word

TI-IE ]'E\VISI-I UTOPIA 105

of God will thus be guiding the destiny of mankind."" Genu-ine wisdom, imbued with the spirit of God, will be studiedsystematically and universally. It will characterize the generalspirit of the new age.5'5 The new spirit of learning and teach-ing, of acquiring and spreading knowledge, will be in directcontrast to the spirit of clcmoralization, bigotry, and pre udice,that is so characteristic of the present era."'"6 The membersof the new social order will occupy themselves chiefly withintellectual and cultural activities.

The classical utterance of Amos will then he realized : " Be-hold, the days come, saith the Lord God, that I will senda famine in the land, not a famine of bl'ead, nor a thirst forwater, but of hearing the words of the Lord." 541 Thatprophecy, of course, may be also interpreted in accordancewith the opposite meaning, namely, that people will be sodegraded and low in their learning and culture, that the lackof those qualities will be universally evidellt. In fact, the nextverse in Amos seems to support this interpretation: " Andthey shall wander from sea to sea, and from the north even tothe east; they shall run to and fro to seek the word of theLord, and shall not find it." 548 One rabbinic passage, like-wise, seems to have understood the prophecy of Amos in thatsense, when it states: " In the present era, the guilty andcorrupt governments are thirsty for the divine spirit and forthe law, as it is mentioned in the prophecy of Amos. But in theideal era, the words of Isaiah will be fulfilled: For I willpour water upon the thirsty." 540

In any event, the rabbinic view of the spiritual life in theideal era is clear. It will be a period in which learning, knowl-edge, and the words of God will be universally applied to theconduct and life of every individual, both in the relation ofman to God, and of man to man. It was perhaps for thisreason that the Kaddish prayer which includes the formula," In the world that will in the future be renewed ", was per-

106 THE ]Ew1sH UTOPIA

mitted to be said only after studying some phase of the Torah,or, according to another version, only at the death of ascholar."""' The purpose was to signify the spiritual meaningof that hope and yearning for the ideal era, namely, an erain which man would live according to the true word of God.This is likewise the force of the following Midrash: TheHoly One said to the elders: In the present era, you havenot seen the glory of the Torah. But in the era to come, youwill be glorified through the '1`orah,-as it says, " Then themoon shall be confounded, and the sun ashamed; for theLord of hosts will reign in Mount Zion, and in Jerusalem, andbefore ITis elders shall be Glory ".5s1

Under those ideal conditions, man naturally will, in thewords of Ezekiel, walk in God's statutes, and will keep theordinances of the Lord, and do them.""* The Torah withits fundamental ordinances, to he sure, will function in theideal era to come. The traditional teachings of Israel willstill be the guiding light of the new spiritual and ethical lifein the world.""" A number of ordinances will, therefore, beoffered in the Messianic period to the non-Jewish peoples-especially precepts, the observance of which symbolizes uni-versal truths concerning God and the ideal Israel.°°' Theview expressed in a few rabbinic sources, that a time willcome when the Torah will he forgotten in Israel, refers onlyto certain oral traditions which had to he memorized and trans-mitted from one generation to the other.""" Thus, with thecoming of Elijah, who will proclaim the arrival of the Mes-sianic period, many doubtful points in the traditional law,both oral and written, will be explained and clarified byElijah."'" Elijah will likewise explain the basic principles ofa number of biblical statutes, the reason for which have notbeen revealed to us. The purpose of the whole body ofbiblical laws and regulations will then become clear and evi-dent to aIl."5" All the academic discussions and disagree-

TIl'l*3 ]'E\VISII UTOPIA 107

merits on questions of interpreting the various laws, whichdivided the schools of Hillel and Shammai, will, therefore,not be repeated in the future. For, with the advent of theMessiah, all such problems and questions will become clear.°""

It is evident, then, that in the ideal Messianic era, the tradi-tional ordinances and precepts, as found in the Pentateuchwill be acknowledged and observed, perhaps with greater forceand zeal than in the present era. In studying the rabbinic state-ments concerning that problem, however, one has to keep inmind two important points. First, that the rabbis drew aclear line of distinction between the ideal Messianic periodon this earth, and the period that will follow it. The ordi-nances will apparently not function in the remote age thatwill follow the Messianic period on eartl1.55" Secondly, thefew striking passages that speak of doing away with the basiccardinal laws in the Messianic era, come undoubtedly fromMediaeval non-]ewish sources. Their forgery and non-Jewishcoloring is evident both externally and internally. This isespecially true of the passages in the last chapters of the Mid-rash Tchillim, and of those in Otiyyot d'R. Akiba.""°

A typical Jewish attitude towards the problem of the funda-mental religious laws, like the Sabbath and others, in the idealera, is found in the authoritative part of the Midrash Tehillim.A statement there reads: " In the present era, when one com-mits a cardinal sin, there is no protest on the part of the objectinstrumental in the commission of the act. But in the erato come, when one is about to commit a sin, the instrumentsto he employed in the act, and even the objects that arc notdirectly affected by the sinful act, will voice their protestagainst that act." "'" The idea underlying the passage is clear.In the era to come, when conditions of the life of the peoplewill be radically changed for the better so that temptations andevil inclinations in man will practically not exist, the com-mitting of cardinal sins and crimes will be of rare and unusual


occurrence among men. Hence, in the rabbinic terminology,the very objects, or the environment, will express their indig-nation at the one who is to commit the treasonable act.Similarly, when certain rabbis voiced their opinion that somebiblical books, included in the canon, would, in the future,lose their importance, they meant to suggest that in the idealera, when conditions of the human race would be radicallychanged for the better, so that ideal peace and brotherhoodwould reign among all the nations and communities on theearth, there would be no need of stressing some of the in-cidents in Israel's history as recorded in some biblical books.5"'

The festivals and holidays that signify divine and universaltruths will likewise be enthusiastically observed by the mem-bers of the new social order of the Utopia of the righteous.°°"The views that some traditional festivals will not exist in theideal era, only register the opinion of some rabbis that, in thatera, some of these festivals may lose their historical sig-nifieance, and a new interpretation of those festivals may beessential, since the ideal Israel will lead the whole world in thenew life of genuine justice, righteousness, and of universalpeace.'°*

The spiritual life of that ideal period, will similarly bemarked by the appearance of a new form of prophetism. Inthe past, only a few individuals were spiritually gifted withprophetic visions. Rut in the era to come, every one willpossess that power. The prophecy of .Noel will thus becometrue: "And it shall come to pass afterward that I will pourout My spirit upon all flesh." Sus Moreover, in the past, notall prophets or prophecies were made public. But in thefuture, all visions and prophecies of every prophet will bemade known to all people.°"" Similarly, every one will learnto know the name of God, and all will be in a position to seeGod and His glory.uc1 .


The rabbis were so optimistic about the future era, that theyvery often expressed the view that a general radical changewould finally take place in the character of man, of the beastsand other creatures, as well as of their natural surroundings.Thus, man, woman, all the animal world, the earth and itsproduce, the deserts, the oceans, the heavenly luminaries,-all of them will be cured of their present defects and short~comings; and their lives will be renewed in keeping with thespirit of the new era of the righteous."°*' This will be inaccordance with the prophecy of Isaiah: " For, behold, Icreate new heavens and a new earth; and the former thingsshall not be remembered, nor come into mind." see Further-more, just as the Lord will make new heavens and a new earth,so will He make a new Israel, the ideal righteous people?"

The radical change in the world, which will result in prac-tically a new world, will be accomplished through the mercyand goodness of God!" With the advent of the Messianicperiod, therefore, the world will become perfect in all itsaspects and phases!" This optimism is also voiced in oneof the Pseudepigraphal books: " Then shall the heart of theinhabitants of the world be changed, and be converted to adifferent spirit. For evil shall be blotted out, and deceitextinguished. Faithfulness shall flourish, and corruption bevanquished. And, truth, which for so long a time has beenwithout fruit, shall be made manifest " , are " But the Day ofJudgment shall be the end of this age and the beginning of theeternal age that is to come , wherein corruption is passed away,weakness is abolished, infidelity is cut off; while righteousnessis grown and faithfulness is sprung up ".5"

THE KINGDOM OF GOD

CHAPTER X

THE KINGDOM OF GOD

We are now in a position to discuss the .Newish conceptionof the Kingdom of God. The contrast between the Christiandogma and the Jewish doctrine of the Kingdom is evident.The dogmatic doctrine of the Kingdom in the New Testamentis not a continuation of the prophetic hope at all. Nothing ismentioned in the New Testament of the spiritual and materialglory of Palestine in the day of fulfillment. The Kingdomthat ]'esus, according to the New Testament account, speaksof, is more mystical, inward, and personal.'"° The New Testa-ment is mainly concerned, not with the earthly, but rather withthe heavenly Kingdom of trod. We read thus in John 18, 36 :" Jesus answered: My kingdom is not of this world. IE mykingdom were of this world, then would my servants fight,that I should not be delivered to the ]ews. lout now is mykingdom not from hence." Unlike the prophets, therefore,Jesus thought of the Kingdom as having actually begun withhim and his disciples.""" Compare Mark 1, 15 : " And saying,The time is fulfilled, and the Kingdom of God is at hand :repent ye, and believe the gospel." For, in the New Testa-ment, the Kingdom of God and the Kingdom of leaven arepractically identical!" This dogma of a purely spiritualKingdom, independent of the material, earthly world, waslater expounded more fully by the sophisticated argumentationof Paul: " Now this I say, brethren, that flesh and bloodcannot inherit the Kingdom of God; neither doth corruptioninherit corruption." 5/8 In Romans, 14, 17, Paul remarks :" For the Kingdom of God is not meat and drink: but right-eousness, and peace, and joy in the Holy Ghost." "°

113


The Kingdom of God, as pictured by the Jewish prophets,on the other hand, is an ideal society of nations on earth,living in accordance with universal ethical rules of genuinejustice, righteousness, and peace. The ideal Kingdom is auniversal idealization of the most important experiences ofIsrael in the past. The Davidic ruler, to be recognized uni-versally, will be the perfect ethical character. The peoplewho are to constitute the ideal community at the beginningof the ideal future are a remnant. The new people will notbe sinless ; but it will be ennobled and purified. The exaltedmoral and spiritual state of the ideal stock will manifestitself by the universal knowledge of God. That knowledgewill permeate the life of the individual, as well as the relationbetween man and man, or the functioning of the new societyof the Universal State. Peace, justice, and righteousness willprevail everywhere. Ierusalem will be a center of rejoicing ofthe ideal people. All the nations will How unto God's housein Jerusalem. For, the religion of the new Israel will be theideal religion, to which all the nations will spontaneously bedrawn.

What the prophets anticipated did not come to pass. Therabbis, unconsciously, took up the idea of the Kingdom of(rod, where the prophets left 08. The spiritual leaders in[srael expanded and developed that glorious dream of an idealUniversal State. The people who are to constitute the idealcommunity at the beginning of the ideal era, will be, insteadof a remnant, the entire ideal people of Israel. The newpeople will be practically sinless. The evil inclinations inman, due to the new conditions, will be removed. Jerusalemwill become the ideal capital of the new Universal State.(IO(.l will be universally acknowledged as the Lord of Love,Peace, Justice, and Righteousness.

Read the following prayer that is officially recited threetimes daily in the synagogue, andyou will realize how rabbinic

'NLP .]liwlsH: L:TM~1A 115

Judaism is directly following the footsteps of the prophets,with regard to their ideology of the Kingdom of God onearth: " \\'e therefore hope in thee, O Lord Olli' God, that wemay speedily behold the glory of thy might, when thou wiltremove the abominations from the earth, and the idols willhe utterly cut olT. when the world will he perfected under theKingdom of the Almighty, and all the children of flesh willcall upon thy name, when thou wilt turn unto thyself allthe wicked of the auth. l.et all the inhabitants of the worldperceive and know that unto thee every knee inst how,every tongue must swear. To-fore thee, O [Lord our God, letthem how and fall . and unto thy glorious name let them givehononr: let them all accept the yoke of thy kingdom, and dothou reign over them speedily, and for ever and ever. For thekingdom is thine. anal to all eternity than will reign in glory :as it is written in thy Law. the l.or<l shall reign for ever andever. And it is said, Anil the Lord shall he king over all theearth: in that day shall the Lord he One, and his' no:neOne "_nsn

Hy praying fur the kittgdntn and ru'e nl' the house of theideal David, we simply articulate nr lmpcs that the new erewill arrive, in which wickedness will have disappeared fromthe earth. :did rigliteonsness, as sytnlmiized in thc- King-dom of (rod, will tlienrelnrth reign nmnng men."1 TheKingdom of (Mod. in ulher words, will he realized tlwough therule of the ideal horse Ni l)1tvid.""2 In is this icleul :url right-entts David that will preside :Lt every gathering of fill' just :inclthe upright."*" Thus, when the ew-rl:\stin;.5 st.-at up lhc huttst-of Dzwicl is estnhlishetl, the whole world of the new era will helmppy-nticl acclaim it aeeurdingly."" Fur, that ideal housewill signify It world united irnr one intpnrtzmt purpose, nnme!_v,that. in the words of Zel>l\:ntial1. they may :tll erl upon thename of the Lord. to serve llitn with enc ennsenL"`" R.

.fohztnzui undoubtedly tlmught uf that ideal kingdmn on earth,

9

116 THE .]'E\'i'ISH UTOPIA

when he said that every one should make an effort to meet aking personally, be he ]elvish or non-]ewish-in the presentera, so that when the ideal era arrives, one will be in a position,through recognizing the difference, to appreciate the heads ofthe new order.5"

The kingdom of the house of David will thus symbolizethe new ideal era of justice and righteousness prevailingthroughout the world, the source of its new life and the bless-ings of which will come from Zion."!" An exalted descriptionof the ideal ruler of the house of David in the ideal era, andwhich agrees in most points with the rabbinic ideology, isgiven in the Book of the Psalms of Solomon: " And he shallgather together a holy people, whom he shall lead in right-eousness.... And he shall not suffer unrighteousness tolodge anymore in their midst.... For he shall know them,that they are all sons of their God.... He shall judge peoplesand nations in the wisdom of his righteousness.... And heshall glorify the Lord in a place to be seen of all the earth ...so that nations shall come from the ends of the earth to sechis glory.... For he shall not put his trust in horse andrider and bow, nor shall he multiply for himself gold andsilver for war.... He will bless the people of the Lord withwisdom and gladness, and he himself will be pure from sin,so that he may rule a great people.... His hope will be inthe Lord. VVho then can prevail against him? He will bemighty in his works, and strong $11 the fear of God. He willbe shepherding the flock of the Lord faithfully and right-eously.... In the assemblies he will judge the peoples, thetribes of the sanctified.... Blessed be they that shall be inthose days." ss8 The elders of the local communities, whowill head the righteous people, will, likewise, be known fortheir gentleness and sympathy toward all their fellow-nlen."°

Furthermore, when the rabbis speak of the Kingdom ofGod on earth, they refer to the rule of God in the ideal era


to come, when God will be recognized as the Lord of the uni-verse, not only by Israel, but by all members of the humanrace.'"'° The new Kingdom will thus be governed by the lawof love and mutual self-sacrifice. The people will then ac-knowledge the Lord, in the words of Isaiah, as their ]udge,Lawgiver, and King.5"* The rivers, mountains, and trees,will express their joy and gladness, when the Lord will estab-lish His kingdom on earth, so that He will be acknowledgeduniversally as the ]udge and King of the World.5°"' Anotherprophecy of Isaiah will then, likewise, he fulfilled, namely," And the Lord alone shall be exalted in that day." sos Godwill thus be clothed with glory and majesty.°°' For, the HolyOne will then display His glory to all creatures in the world.5°°

Moreover, God will then be recognized as Protector of thedwelling and home of every individual.°°!' The Lord will beuniversally known as the Good One, who bestows only good-ness and real happiness upon the world.°°" Isaiah spoke ofthat period, when he said: " And whereof from of old menhave not heard, nor perceived by the ear, neither hath the eyeseen a God beside Thee, who worketh for him that waitcthfor Him." ass Thus, just as in the past the Divine Presenceof God dwelt in Jerusalem, so, in the ideal era to come, theDivine Presence will fill the whole world, from one end tothe other.°°°

The prayers for the Jewish New Ycar voice admirably theprophetic-rabbinic ideology of the Kingdom on earth: " Thenshall the just also see and be glad, and the upright shall exult,and the pious triumphantly rejoice, while iniquity shall closeher mouth, and all wickedness shall be wholly consumed likesmoke, when thou makest the dominion of arrogance to passaway from the earth. And thou, O Lord, shalt reign, thoualone over all thy works on Mount Zion, the dwelling place ofthy glory, and in Jerusalem, thy holy city, as it is written inthy Holy Words, The Lord shall reign for ever, thy God,

118 THE JEwisH UTOPIA

O Zion, unto all generations.... Our God and God of ourfathers, reign thou in thy glory over the whole universe, andbe exalted above all the earth in thine honour, and shine forthin the splendor and excellence of thy might upon all theinhabitants of thy world, that whatsoever hath been mademay know that thou hast made it, and whatsoever hath beencreated may understand that thou hast created it, and what-soever hath breath in its nostriles may say, The Lord God ofIsrael is King, and his dominion ruleth over all." coo

The same thought is expressed in the Kaddish prayerrecited by the mourners at the burial of their relation: " Mayhis great name be magnified and sanctified in the world that isto be created anew, where ... he will rebuild the city ofJerusalem, and establish his temple in the midst thereof ;and will uproot all alien worship from the earth and restorethe worship of the true God. O may the Holy One, blessedbe he, reign in his sovereignty and glory during your life andduring the life of all the house of Israel, even speedily and ata near time." 001

NOT S1. Zech. 14, 9.2. Is. 2, 4, Micah 4, 3.3. Zcdah la-Derek, p. 295.4. Jer. 31, 13.5. Hosea 2, 1.6. Joel 4, 18.7. Amos 9, 13.8. Is. 2, 2.9. Zcch. 8, 4.10. Iifidr. Hallel, p. 14.11. Ycrush. Yebam., ch. 15, p. 14d.12. Ps. 146, 4, Abot d'R. Nathan, version 1, ch. 32, p. 47a.13. Sogah $1a.14. The Sibylline Books, Book III, pp, 382-383.15. Is. 65, 13.16. Mal. 3, 18, Midi. Eccles. R., ch. 9, to verse 2, sec. 1; of. Midr.

Hxod. R., ch. 25, sec. 7 ; Seder Eliyah R., oh. 5, p. 26, Midr. Mishlc,oh. 13, verse 25, p. 37b.

17. Midr. Tchillim, oh. 12, sec. 5, Cd. Buffer.10. Jer. 32, 41 , Midr. Ruth R., oh. 3, sec. 7.19. Bcrak. 34b, Szmh. $9a, of. Midr. Eccles. R., ch. 1, to verse 8,

sec. 6.20. Is. 23, 18; Midr. ha-Gadol, at end of Wayishlah, col. 548; Serer

Hasidim, see. 1114, Bologna 1538.21. Sifre, Wezot ha Berakah, sec. 354, p. 147a.22. Pesaljxim l19a; Sank. $10a; of. Midr. ha-Gadol, Wayiggash,

col. 694.23. Sank. 100a-b; Midi. Exod. R., ch. 31, sec. 5.24. Midr. I.cvit. R., oh. 20, end of sec. 2; Midr. Tank., Algiare Mot,

sec. 2, ed. Warsaw 1873, sec. 3, ed. Buber; Midr. Tehillim, ch. 75,sec. 2, cd. B.

25. Midr. ha-Gadol, Bcreshit, col. 31.26..Iudgcs 5, 31 , Midr. ha-Gadol, ib., of. Midr. Eccles. R., ch. 1,

27. Hagigah 14a; M. K. 29a.28. 'Abod. Zarah, 35b.

to verse 7, sec. 9.

121

E

122 Tll la .]l'Iwlsll UTOPIA

29. Mirlr. Levin. R.. oh. 19, sec. 3, Midr. Cant. R.. cl1. S, to verse II,sec. 5.

30. Ezck. 47, 12.31. Cf. Ezek. 47, 10.32. Bet lm-Il-fidrash by Yellinek, vn'. 3, pp. 67-68.33. Megil. 15h; Szmh. lll'l: of. Apgnclzu l-Istl-er, oh. 5, p. 46.34. Midr. ha-Gndnl, Bereshit, col. 75.35. Midr. 'lànl.1., Zmv, sec. 16, Cd. II., 1'inel.ms. sec. 14, cd. W.;

if. Mirlr. Aggadall, at encl al Znw, I). l& In B.ll. 7521, R. _loljlanznisays that each righteous one will have seven canopies. In Tn.'nnit 9b.the reading is, not canopy, hui clnnrl; while in Mizlr. Levit. R., oh. 27.:lt end of sec. 1. the rx-ailing is " Eden ". Cf. Midr. To-hillini, ch. 34,sec. 2, erl. B.; Midr. Ruth R., rh. 3, sec. 4; l'esil;ta R., 31, p. 145: .

36. Midr. Numb. R., eh. 13, sec. 2: if..-\gga(l:1\ Shir in-Shirim,p. 37 , Midr. Zum to Cunt.. oh. 4, p. 15a , Serer il'll:k:llul, :it end up oh. 21.

37. is. 25, 9, Ta':n\il 3la; rf. Yerush. Megil. dl. 2, p. 73l>, Yernsll.A"..l.{., oh. 3, 1). 83b: .\l£dr. I.1-vit. R., oh. II, see. 9. Alidr. Cant. R.,

7oh. l, to verse 3, sec. 3, oh. 7, to verse I, sec. -: Midi. Eccles. R.,oh. 1. to verse 11. see. 1 : Midr, '1`zm1_\., Zaw, see. 16, ec1. B...\1 dr.'1`r~l:il1im, oh. 48, see. 5, ed. 11.. at end ui oh. 48, p. 9411, ul. Warsaw 1865.

38. Midi. Levit. R.. eh. II, sec. 8: Seder 1°l1ivnh11 R.. oh. 3, p. 14.39. Midr. I.eviL R.. ib.40. I$:\h lm-Yzlslmr by Zevi Koidenmver, at enrl of eh. 4. \ènice 1743.41. IL B. 7=b.47_ 13. B. ib.43. 1'1-sil5ln d'R. 1(:\1\:1I::\. \\`czol 'ln-1-lerakalu, p. 20l:\.44. Sifra, 18elJu1;l;n1ai, p. 11l:a.45. Seth-:' Fliynlln R.. In-!ein. of eh. 5. p. 20: if. Yvbzunut 47a ,

\'eru:'11. Yuma, eh. 3, 11. 413: Sl1e15:\1im. oh. 5, p. 49:1: .\1i1.1r. Cam. R.,oh. 3, In versc- 6, ser.. 4.

46. Mi(1'. Tzu lf.. Fmur, sec. 73, ed. 13.47. Mid". (Len. R., oh. 40, 2, of. Mirlr. Tzml!, Toledo, sec. 6,

ed. H.: .\1 Irlr. 1.e1§:l1_l '.1ò1l. 1.4-k 1.(-ka, p. 30:\.40. Seder 1"1iyn1l1: R., eh. 29, p. 165 . of. Midr. (in. R, :h. SR, sec. 1.49. Yerush. S'mh.. encl of eh. 0, p. Sd: Midr. L)e1"r. R., eh. 1, >L'\`. 1 ' .

if. Abut C1'R. Xallmn, version 1, oh. l. p. 3:l, bm.50. Ps. 31, 30, .\l 1c1r. hen. R., ch. 6.0. see. 2, .\1 dr. lixud. R., eh. 45.

rec. 6: el'. 50, sec. 5, Midr. T:m1]., 'l`n1c¢1('l, see. 11, ed. H., Midi.'1è1\i1iim, c'\. 31, see. 7, ul. 1%.. eh. 37, see. 3, rf. Yeruslr. '.-\1nn1. Zarah,oh. 3. p. 4"c, Aiff, 'lès1\11hnt ha-(1ennim. p. 46.

51. Midr. 'lèhi1liln, oh. JS, sec. 9, Cd. B.

NOTES 123

52. Ps. 31, 20, Midr. Deutr. R., ch. 1, sec. 9.53. Midr. Exod. R., ch. 52, see. 3.54. 'Up;in, oh. 3, Mish. 12; Talmud, Sank., $00a; Midi. Tehillim,

ch. 31, sec. 6, cd. B.; of. Otiyyot d'R. Akiba, version 2, pp. 18b-l9a.55. Pesah. 119b.56. B. B. 74-75a; Midi. Gen. R., ch. 67, sec. 2, Midr. Exod. R.,

ch. 25, sec. 8; Midr. Numb. R., ch. 21, see. 18; Pesilgta R., 16, p. 80b ,of. Midr. I.cvit. R., ch. 13, sec. 5.

57. Is. 64, 3; Midr. Esther R., ch. 2 sec. 4; cf. Midr. Lelah Tob,Bereshit, p. 7b.

58. Is. 60, 3, B. B. 75a.59. Cf- Pcsilgta d'R. Kahana, p. 187b; Ycllinek, Bet ha-Midrash,

vol. 3, p. 76.60. Pesilgta d'R. Kahana, p. l88b; of. B. B. 75a ; Midr. Zut.a to

Cant., ch. 6, p. 17a.61. Midr. Tank., Terumah, sec. 3, cd. B.62. Midr. Exod. R., eh. 45, sec. 6.63. Hagigah 12a; Midi. Gen. R., ch. 11, see. 2, ch. 12, sec. 6,

ch. 42, sec. 3, Midi. Exod. R., ch. 35, sec. 1 ; Midr. Levit. R., ch. 11,end of sec. 7; Midi. Numb. R., ch. 13, sec. 5 ; Midr. Ruth R., If trod.,end of see. 7; Midr. Esther R., If trod., sec. 11; 'Our Oral Hayyim,Hilk. Birkot ha-Shahar, ch. 59. Cf. Yerush. Berakot, ch. 8, p. 12c ;Midr. Gen. R., ch. 3, see. 6; Midi. Tehillim, ch. 27, sec. 1,.ed. B. ,oh. 97, sec. 2 ; Otiyyot d'R. Akiba, version 2, p. 19a.

64. Pesahirn 50a.65. Ps. 31, 20.66. Ps. 97, II ; Midr. Tank., Wayalghcl, sec. 10, ed. W., of. Midr.

Tchillim, oh. 22, sec. 11, Cd. B.67. Is. 30, 26; Sash. $1b; Midr. Exod. R., oh. 50, sec. 5 , Midr. Eccles.

R., ch. 11, to verse 7, sec. 1 , Pesilgta R., 2, p. 7b, Midi. Koren, p. 4,Bet ha-Midrash by Ycllinek, vol. 6, p. 118; of. Treatise Soferim, ch. 20,sec. 1.

68. Is. 60, 19, Midr. Tehillim, ch. 36, p. 87a, ed. \V.; of. Midr. Tank.,\Vayal;hel, sec. 11, cd. B., sec. 10, ed. W., Midr. Tehillim, oh. 22.sec. 4, cd. B. ; Abot d'R. Nathan, version 2, ch. 37, p. 48a.

69. Is. 24, 23, Sank. $1b, Treatise Soferim ch. 21, sec. 9, Midi.Tehillixn, oh. 72, sec. 4, ed. B.

70. Ps. 36, 10; Midr. ha-Gadol, \Vayishlah col. 514.71. Midr. Zut.a to Cant., ch. 2, p. 12b.72. Serer Hekalot, oh. 17; of. Midr. Gen. R., ch. 1, sec. 6; Peseta

R., 37, p. 164a.

124 Tll la ]'E\\'ISll UT()l'IA

73. Midr. T.:1n1¢-nt. R., 611. I, sec. 51.74. Targum .lonnlhan, .judgges 5, 31; .\1idr. '1`:uIl.1...Ben->1Ii1., see. 6,

rd. \V.; Bel ha-Ii["rlras1l by Ycllinek, vol. 6, p. IW, of. Mirlr. Tchillim,oh. 49. sec. I, ul. B. .

75. Is. 60, 3: Midr. 'I`chi11im, oh. 7'. sec. 5, Cd. II.: if. Midr. Legit.R.. oh. 28, sec. 1 . Midr. 1'Zcc1cs. R., oh. 1, to vi-rsc 3, svc. 1 : Nispnlpiml`Scd¢-r liliyanhu Zm.a, Pirkc la-Ycrirlnt, ch. 3. p. 56.

76. Sifrv, Dclmrim, see. 10, p. 67.1, Midr. Lcvit. R.. rh. 30, svc. 2:Midr. Ilallcl, pp. 2U-30: of. Sifre 'F1$ch. sec. 47, p. 83a, Yvrush.,Hagigalm, oh. 2, II, 77n. M dr. Iixncl. R.. co. 15, sec. 31 ; Midr. Lvvit.R., oh. 19. sec. 3. 1Ii(lr. C:ulL R.. ch. 5, to verse 11, see. 5, Midr.'l`:llll.l., Tcrumah, sec. 3. Cd. H., Midi. Tchillim. oh. 45, sec. 3, ed. B. ,Miclr. Zulu to Cant., rh. 6, p. 17:l.

77. Cf. (`.harlcs. Thu Bunk of I-llmch, pp. 188-190; 194-195; 204-°05 ;"U7; 209-214: 217; 223; 263-205.

78. '.l`hc Book of .l1:hilc¢'s, oh. 7, p. 25.79. The Psalms of Solomon, cl1. 18, p. 651.SO. Midr. Tchillim, oh. 111, sec. 1. Cd. 11.81. lilidr. Tehillim, oh. 1, sec. 20, e¢L H.8'. The Rook of Enoch, oh. 48. p. 217, if. The Assumpiirm of Moses.

oh. 12, p. 4"4.SJ. Midi. '1`chillin1, oh. 146. see. 9, rd. H.84. Svdcr liliynlm R., oh. 10, pp. 108-104).85. Midr. Gen. R., oh. 20, sec. 1 : of. Midr. Misll'c, end ni oh. 6. p. 29b.86. (.'f. 'Aho¢L Zarah 10:1-l), Alidr. Numb. R.. ell. 21, sec. "0 :

Pcsilgta d'R. Kahzma, p. 59b.87. 1i1i(1r. hen. R., oh. 26, so(-. 2, if. also R. _Insllun's doctrine of

future reward and l»unlslmlcut, as quoted in 'Erubin 19a.88. Is. 25, S.89. Midr. '1`u11il1im, oh. 31. sec. 9, Cd. 11nbcr, re. Malachi 3. 17-"4 ;

Miclr. '1`:m1.\., '1`crunmh, sec. 3, ml. B.90. Mid". Pclizlh, sec. 116.91. Ycrush. Bcrak., oh. 2, p. So.92. Mckil. d`R. lslmmel, 114-sl1n1lnlJ, p. 39h: S1-flcr Fliyixhn Zut_n,

hcgin. of oh. 13, p. 194; of. Midr. 'l`chillim, oh. 28, sec. S, ed. B. ;Abol d`R. Nathan, version 2, oh. 32, p. 36a.

93. Mirlr. '1`m11J., Error, sec. I". Cd. 1%.94. Is. 2, 12-17.95. Mvkil. d'R. Ish-nzlcl, 11es11:\l1:1l.I, p. 3511; Midr. ha~Garln1, Bcslmllali,

p. 153.96. Pusalmim 50a.

NOTES 125

97. Midr. Gen. R., ch. 12, sec. 10, Midi. Tchillim, ch. 114, sec. 3,cd. B.; cf. Midi. ha-Gadol, Bcrcshit, col. 10.

98. Mekil. d'R. Ishmael, Beshallah, p. 35b; Midr. Gen. R., ch. 12,sec. 10, Midr. Tehilliin, oh. 14, sec. 3, ed. B.; of. Midi. Gen. R., ch. 82,suc. 8 , Midi. Tanlgl., Lek Leka, sec. 3, Cd. W.

99. Mckil. d'R. Ishmael, Beshallah, p. 41:1-b; Mekil. d'R Shir eon,Bcshallah, p. 66, Yerush. 'Ab. Zarah, ch. 4, p. 44a, Midr. Exod. R.,ch. 15, end of sec. 15; Midr. ha-Gadol, Bcshallah, p. 162; Midr. Tchillim,oh. 83, sec. 3, ed. B. , of. the statement of Samuel, Midr. Tehillim, ch. 9,sec. 6, Cd. B., oh. 9, p. 32b, cd. W.

100. Ezek. 9, 4; Otiyyot d'R. Akiba, version 1, p. 1; of. Shab. $5a.101. llfckil. d'R. Shir eon, Addition to ¥Valcra, p. 173; Sanh. 98b-

99a , Midi. Gen. R., ch. 2, sec. 3, Midr. Lcvit. R., ch. 27, sec. 1 ; Midr.Tehillim, ch. 22, sec. 3, ed. B.; Pcsikta R., 8, p. 30a; Serer Magrefby Bcrcchio ha-Nakdan, p. 70.

102. Ps. 101, 8, Mel<il. d'R. Ishmael, Beshallah, p. 32a.103. Nedarim Sb; B. M. $3b; `Ab. Zarah 3b-4a; Midr. Eccles. R.,

oh. 1, to verse 5, sec. 2; Midi. Tehillim, oh. 41, sec. 4, ed. B.; ch. 58,sec. 3; of. Midr. Tchillim, ch. 101, sec. 4, Aggadat Bereshit, ch. 23,p. 21a, Otiyyot d'R. Akiba, version 1, p. 4a.

104. Mal. 3, 19.105. Midr. Tehillim, ch. 149, sec. 6, Cd. B.; of. Tosefta Berakot, oh. 6,

sec. 7, Abot d'R. Nathan, version 1, ch. 21, p. 37b; Midr. Gen. R.,oh. 6, see. 6; oh. 26, sec. 6, oh. 48, sec. 8, Midr. Exod. R., ch. 15,end of sec. 27 ; Midr, Eccles. R., ch. 3, to verse 9, see. 1; Midr. Tank.,Wayera, sec. 3, cd. NV., Wayilgra, sec. 18, ed. B., Shofctim, sections 8and 10, cd. B.; Midr. Tehillim, ch. 19, sec. 13, cd. B.; oh. 38, sec. 2;oh. 40, sec. 4; Pcsilgta d'R Kahana, p. 186h; Midr. ha-Gadol, Hay yeSarah, col. 381 ; Aggadat Bereshit, ch. 20, p. 18a; Midr. Aggadah tothe Pentateuch, end of Wayikra, p. 11 ; Otiyyot d'R. Akiba, version 1,p. 8:1-b.

106. Prov. 11, 10; Otiyyot d'R. Akiba, version 2, p. 25b.107. Ps. 104, 35, Midr. Levit. R., ch. 4, sec. 7; of. Midr. Tehillim,

oh. 138, sec. 2, ed. B.108. Midr. Tchillim, oh. 92, sec. 10, Cd. B., of. Yerush. Ma'aserot, end

of ch. 3, p. 51a.109. Midi. Tehillim, oh. 96, sec. 2, ed. B.110. Midi. Tanlg., Noah, sec. 12, ed. B.; Pirie d'R. Eliezer, ch. 51.111. Cf. Is. 65, 17.112. Midr. Tehillim, ch. 46, sec. 2, ed. B.; of. Otiyyot d'R. Akiba,

version 2, p. 18b.


113. Midi. Tehillim, ch. 1. sec. 22, ed. B.114. Midi. Hallel, p. 31.115. Midr. Tchillim, oh. 6, sec. 6, ed. B.; ch. 31, sec. 6 ; ch. 70,

sec. 2; Midr. Konen, p. 8.116. Midi. Hallel, p. 32.117. Sukkah $2a. .118. Is. 25, 9; Midr. Tehillim, ch. 119, sec. 17, ed. B.119. Midr. Tehillim, ch. 84, sec. 3, ed. B.120. Otiyyot d'R. Akiba, version 2, p. 17a; of. Kab ha-Yashar byzevi

Koidenower, end of ch. 4, Venice 1743.121. Midr. Gen. R., ch. 20, sec. 5; Midi. Tehillim, oh. 1, sec. 10, ed. B.122. Is. 40, 5; Midr. Tehillim, oh. 17, see. 14, Cd. B.123. Is. 11, 4, Midr. Tank., Tolcdot, sec. 20, ed. B. ; Aggadat Bereshit,

oh. 45, p. 38b.124. Jer. 23, 5; Midi. Numb. R., ch. 18, sec. 21.125. Midi. Gen. R., ch. 76, sec. 2.126. Midr. Tank., Ki Tissa, sec. 32, ed. W.127. Rs. 119, 142; Midi. Tehillim, ch. 111, sec. 2, ed. B.128. Mekil. d'R. Shir eon, Beshallah, p. 40, Midi. Eccles. R., ch. 7,

to verse 11, sec. 1 , Pcsikta d'R. Kahana, p. 187b; Midr. Samuel, ch. 18,p. 29b; Bet ha-Midrash by Yellinek, vol. 3, p. 76.

129. Berakot 58b; Midr. Tehillim, beg. of ch. 125, p. 178a-b, ed. VV.130. Sank. $2b, Midr. Levit R., ch. 13, sec. 3.131. Is. 65, 22; Midi. Levit. R., oh. 25, see. 8 ; Midi. Eccles. R.,

oh. 1, to verse 4, sec. l , Midr. Cant. R., ch. 5, to verse 15, sec. 2.132. Is. Ibid.; Midr. Cant. R., ibid.133. Midr. Eccles. R., ch. 2, to verse 1, sec. 1.134. Seder Eliyahu R. oh. 18, p. 97; of. Midr. ha-Gadol, begin. of

Milglgq, col. 601.135. Is. 60. 22 ; Midr. Tanlgl., Hay ye Sarah, sec. 8, ed. W.136. Bet ha-Midrash by Yellinek, vol. 3, p. 77.137. Aggadat Shir ha-Shirim, p. 18; of. ibid. p. 107.138. Aggadat Bereshit, ch. 23, p. 20b.139. Cf. Mekil, d'R. Ishmael, Yitro, p. 58b ; 'Ab. Zarah 2a; 4b ;

Midr. Tannaim to Deutr., p. 73; Midr. Exod. R., cl1. 2, sec. 5; Midr.Levit. R., ch. 2, sec. 2, Midr. Cant. R., oh. 1, to verse 14, end ofsec. 3, oh. 6, to verse 10, sec. 1 , ch. 7, to verse 7, sec. 1 , Midr. EstherR., If trod., sec. 4; Midr. Tomb., Bercshit, sec. 20; Naso, sec. 13,ed. B.; Nizgabim, see. 4, ed. W.; Midr. Lekal.1 Tob, Bo, p. 27a; Midr.Samuel, ch. 19, p. 30a; Midr. Tehillim, ch. 113, sec. 4, ed. B.; Seder

NOTES 127

Eliyahu R., ch. 26, pp. 140-141 , We-Hizhir, Tegawweh, p. 100a-b ,Pcsikta Zut.arti, Bchukkotai, p. 34b.

139a. Alfred Tennyson, The Day-Dream, L'I€nvoi.140. Cf. Mekil. d'R. Ishmael, Beshallah, p. 44a; Sifra, Behuklgotai,

p. 112a; Peseta R., 20, p. 98b; 35, p. 160b; Midi. Aggadah to thePentateuch, end of Error, p. 58.

141. Midr. ha-Gadol, Bereshit, col. 8-9.142. Midr. Tehillim, ch. 12, sec. 5, cd. B.143. Treatise Sofcrim, ch. 20, sec. 1.144. Ps. 125, 2 ; Midr. Exod. R., oh. 20, see. 18.145. Midr. Cant. R., ch. 1, to verse 3, sec. 2; of. Is. 29, 4.146. Is. 61, 9; Midr. Tanlg., Re'eh, sec. 4, ed. W.; Midr. ha-Gadol,

Lek Leka, col. 204.147. Is. 60, 3; Midr. Exod. R, ch. 15, sec. 21; Midr. Numb. R.,

oh. 15, see. 2, ch. 21, sec. 22, Midi. Cant. R., ch. 4, to verse 1, sec. 2,Midr. Esther R., eh. 7, sec. 11 ; Midr. Tank., Tcgawweh, sec 8, cd. W. ;Bcha'alotcka, see. 2, ed. B., Pesilgta d'R. Kahaua, p. 149b. ed. B.,of. Pesilgta R., 36, p. 162b.

148. Pesilgta d'R. Kahana, p. 149b.149. Midr. Tank., Ki Tabo, sec. 4, ed. B.; Persilgta Zugarti, Balalg.

pp. 57b-58a; cf. Deutr. 26, 16-19; Midr. Hallel, p. 9.150. Cf. Dcutr. 11, 12.151. of. Ps. 121, 3.152. Sifre, 'I3keb, sec. 40, p. 78b.153. Midr. Zuga to Cant, oh. 1, p. la.154. Levit. 20, 26.155. Midi. Cant. R., ch. 6, to last verse of ch. 5, sec. 5.156. Singcr's Daily Prayer Book, Morning Service, p. 40.157. The Book of jubilees, oh. 16, p. 38; of. Note by Charles ad loc.158. Zcch. 8, 23; Midi. Tanlj., Terumah, sec. 9, Cd. W.; Bemidbar

sec. 3, ed. B., of. Midr. Numb. R., oh. 1, end of sec. 3.159. Peseta R., 22, p. 114b; ct- Jer. 4, 1-2.160. Midi. Deutr. R., ch. 3, sec. 7, of. 11. B. loa.161. Midi. Numb. R., ch. 2, sec. 13, Pcsilgta R., II, p. 45a.162. Mekil, d'R. Ishmael, Beshallah, p. 39b; Mckil. d'R. Shir eon,

Addition to Wa'era, p. 173; Megillah 15b; Ye bannot 47a; Yerush.Berakot, ch. 2, p. Sa; Midr. Exod. R., ch. 15, end of sec. 27; sec. 31 ,oh. 25, sec. 7 and 8, ch. 50, sec. 5; Midi. Lcvit. R., ch. 13, sec. 3;ch. 20, end of sec. 2; cl1. 27, end of see. 1 , Midi. Numb. R., oh. 21, sec.22, Midr. Deutr. R., oh. 1, sec. 12, Midr. Cant. R., ch. 7, to verse 1,sec. 2; Midi. '1`an1.t., Bereshit, sec. 6, Cd. \V., Noah, sec. 12, ed.

128 'HIS _| 1:w1slr UTOl'I.-\

R., \V:lyal§hu1, ac. 10, ed. W.; sec. 11, ed. B.; Algarc Mot, sec.2, Cd. \V.; sec. 3, Cd. H.; Fmnr, sec. IZ, Cd. R., Midr. Aggadah.to the P4-ntatc-uch. end of Zuw. p. 18; Midr. Tchillim, oh. 14, sec.3, ed. B., ch. 22, sec. 3; sec. 11; oh. 27, sec. 1; ch. 31, sec. 7;ch. 48, sec. 5, oh. 9", sec. 10, oh. %, sec. 2: oh. 97, sec. 2, ch.Ill, sec. 1 : oh. 138, sec. 2; Midr. Misfile, oh. 13, to verse 25.p. 37b; Aggudat Bcrcslzit, oh. 23, p. 48; Aggndzil Shir 1m-S!lirim,p. 37, Swlcr 1€l"ya11u R.. bvgzin. Ni ch. 5. pp. 20-21 ; Midi. 11a-C3dol,Wayislllal.1, col. 513-514; begin. of Miiglgc¥. col. 601 : lict 11:1-Mizlrash heYcllinck, vol. 3, pp. 75-77 : vol. 6, pp. 118-120, if. Midr. TchilFm, c11. 31.sec. 6. Cd. B.; Nispahim Z'SeL1cr liliynhu Zu;a, Pir1§c lm-Ycrirlul, ch. 3,p. M; Otiyyot cl'R. Akihzi. version 2, pp. 161)-17a.

163. Mukil. ¢1'R. Ishnzm-1, Ki Tisha, p. 103b; .\lekil. ¢l'l{. Shir con,Ki Tissa, p. 160; Midi. Tnn1.1., 1§c<los1\im, see. 1, (al. R.: Mirlr.Aggndnh lu the Pcnlatcuch, K: Tissa, p. 180; Midr. 1.(-kall Tob, KiTisha, p. 10017.

164. Midr. 'l`:u11.\.. Iicrloshim. see. 5, Cd. B.; Midr. Aggmlah to thePm-ntatcuch, Kcclosli-l-n. p. 46.

165. Fuck. 37, 28: Midr. Numb. R., oh. 9. sec. 49, Mcnornt ha-Maurby R. Israel :II-Nnknwn, vol. 4, oh. 17. p. 323, <°IL Fnvlow.

106. ]"zl:k. 36. 25: Y\"'us11. Ycm-a. end uf oh. 8. p. 45c, Miclr. Exnd.R.. co. 3, sec. 13, \1idr. Levin. R., oh. 15, sec. 9. Midi. Numb. R.. oh. 7.end of ser. 10; Midr. Tzmh.. '1`azrin`, see. IZ, Cd. B., reborn'..see. 17.

167. Mirlr. T:ul1.I.. Mczol'a'. sec. 9 and IR, Cd. B.169. Midr. Tank., Sllem'ni, So'('. 4. Cd. W.169. S1\3'L 891). Miclr. Levit. R.. oh. 29, sec. "1 Seder 1-11iy:l'm R.,

oh. 1, p. 5; oh. 15. p. 69; if. 1\1ic1r. Gen. R.. oh. 48, sec. 10; Mirlr. Xumb.R., oh. 14. sec. 2; Midr. IIz\11c1, pp. 38-39.

170. lizek. 36, 26: .\li<l". II13: Wayikra. sec. 6. 11el\a'a!oteka, sec. 10, ed. W.: Addil'ons toWn'ct11:\nau1. sec. 2, ed. B.: rf- Midr. Wayuslm', beg. of oh. 22, p. 31 :Oliyynt (1'R. Akihu, version 1. p. 8a.

171. Midr. Dcutr. R., ch. 3. end of sec. 11.177. 1\-Iidr. '1`:uI1_L, 1'.ck 1.ckn, sec. 15, Cd. \\'. , sec. 19, Cd. B.173. Midi. Numb. R., oh. 15, cm. up we. 25, Midr. '1`:ua1.I.. |1e21:\':\1o-

ieka, sec. "S, Cd. B., if. S. Asnf. '1`esh'11)nl lm-Gennim, p. 293.174. Midi. Tehillim. oh. 111, sec. 1, rd. 11.; of. oh. 73, 4.175. Mi(lr. Tchiilim, oh. 73, soc. 4. e¢1. 11. , if..Incl 4, 18.176. Midr. Te1:i11im, oh. 149, see. 1, Cd. 11. Cf. also S:1'n(1i:\ (::my's

summary up "xc uuislnnclillg qua1'6entiuus essential fur the ideal Israel,given no the end of 8n':nlia's commentary to Cant., pp. 131-l3', in

Tank.., Noah, acc. 13. Tululol, sum.

NOTES 120

We:-l1lcimcr'" (num 11:l-Gr.-uni1n, Jerusalem 1925: ".-\l! the lxeop'e willbe rightcmls, prophets. priests of the Lord, ideal kings, and withoutany blemish nr sins."

177. Is. 54. 13, Ni(lr. 'l`:m13.. \\'ayigg:\s1I, ac. II, Cd. W'.178. Sifrc, Wczot lm-Bcrakzxli. sec. 356, p. 1481), M11lr. 'lànnaim.

to Dcutr.. p. 189.179..\1i¢lr. '1`:ull_1.. \\'aya'§1u-1. so. 5, Cd. \\'.180. M iclr. Furl. R.. oh. 15, ser. 23, Pcsilgtn R., 18, p. 901).181. 1'csil§tn R., 36, p. 1613-b; 1'csi'§la ¢1'l{. Knhana, p. 6&\: Midr.

Lcvil. R.. oh. 6, end of sec. 6: Midr. T.e1$:\1.1 Tcb, Lck Lckn, p. 3(1 ,of. Miclr. 'l`:1n1.1., No:ll.I. sec. 12, ('al. W. , Bo, sec. 15, Cd. B. , TcI.:uvw¢-11,sec. 5, Cd. 1!.; Midr. Tchillim, oh. 49, sec. 1, Cd. B.; M'dr. Aggadall10 the 1'c:I1:\tcIIc11, '1'c4nwwel1, p. 174; Aggzzclat la-resliit, oh. 55, pp.4611-4711.

182..\lira. (wen. R., oh. 98. see. 9; Pirlgc R. l~llil.'zr:', end of' oh. 3,p. 4:1.

183. Jer. 31, 33, Midr. 'l`:m1_l., Yitrn, sec. 13, Cd. II.184. Miclr. Tanlj., \'\!ny¢'s'u.:1), sec. 7. Cd. TL185. }\1i1.1r. Tzmlj., Yilro, soc. 13, Cd. B.186. Midi. 'l`:ml!., Miggahini. sec. 4, Cd. H.187. Yerush. 1;lagig:\11. oh. 2, p. 77¢1.188. Is. 66, 12, Midr. Gen. R., co. 66, ser. ".189. Miclr. Numb. R., oh. 11, 14. Midr. 'Iàl1I.\., Zaw, sec. 4,

1ie1\:1'aLIuk-ka, sec. 16, Cd. B.. Slmfctiln. sec. 9, 1.11. VV.190. Pir1§c R. I-lliczer, begin. of ch. 34: of. Mekil. C1'R. 1s11n1:u°1,

Beslmllzulj. p. 3711, Yitru, p. 66b: Midi. Numb. R.. oh. 15, sec. 14 'Miclr. '1`n"l.I., ]'lclla'zllolukn, sec. 16, rel. B.; Mirlr. 1.c"n1! Tob, \-\'nyvlJi.p. 11St. Seder 1-lliynhu R.. oh. 18, p. 109, Pcsiktn Zniarti, Ha':lzim1.p. 891).

191. Midr. Tamlg., Do, sec. 19, Cd. B. , of. Midr. Nuln1J. R., oh. 5. eml ofsec. 9.

19". Mi(1r. '.lèhi11im. oh. 1, sec. 20, ed. IN.: if..\1idr. Gen. R.. oh. 83.sec. 5 , !i1'(1r. (.`:ml. R.. oh. 2, to verse 1, sec. 3 , oh. 7, to verse 3. sec. 3 .oh. 8, to verse 9, sec. 3.

193. MIr1r. Ruth R.. Tntrrul., ser. 1 : of. Mirlr. 1.:uncnt. R., oh. 3.sec. 7; Mizlr. Tchillim, oh. 49. ser. 1, Cd. B.

194. Midr. Lcvit. R., oh. 2. sec. 5; Pesilgla d'l<. Ka'1:ma, p. 171).195. Pirkc R. l':11ezcr. end of oh. 40, Xispaljinl 1`5u(ler l"1iy:1hu Z1u.:\,

Pirkc lm-Ycrirlot, oh. 2, p. 54.196. 1);-utr. 28, 10, Midr. Fxod. R., oh. 15, sec. 6; Midr. Deutr. R.,

rh. 1, end of sec. '5.

I30 Till" JEWLSII L.ITU1'I.\

197. Is. 61, 9; Seder l'l'ya11u Zugn. cl1. 15, p. 199.198. Is. 60, 19, Midr. '1àn13.. Tegawweh, sec. 4, ed. W., 6.

Cd. 13.; Miclr. '1èhi11im, oh. 36, sec. 6, ed. B.: .\1idr. Lcl§alp lob, end ofPelgumle, p. 111a; Pcsilgln (l'R. Ka1'ana. b. 145a.

199. Ts. 30. 26.200. Pcsikta R.. 42, p. 1771); A-fidr. 1'.c1§al.\ Tub, \\'ay¢'¥c, p. 70b;

of. Mal. 3, 20.201. Is. 10, 17; Pcsiigta R., 11, p. 46b; Aggadnt Shir ha-Shirim, p. 112.203. Ps. 31, 20, S'irc. Wczol 11:1-Bcraicah, sec. 3=fi, p. 14811: Midr.

Cant. R.. oh. 7, to verse 14, sec. 1 ; Midi. 14c1§aI3 '[oh, Tlereshit. p. la.203. Sifra. I!c1Ju1§1§ol:1i, p. Illa. Sifrc, 11a'aziuu. ac. 310. p. 13-1n :

ser. 317, pp. 1351>-13621: 'làl!mld, 11. M., 3311: .\1idr. Gen. R.. oh. 70,sec. 6; oh. 86, sec. 1 . Midi. Exod. R., dz. 31, end of sec. 17, K-1idr'Numb. R., oh. 21, sec. 22, .\liar. l)cu\r. R., ch. 3. sec. 4: Midr. RuthR., lntrod.. sec. 3. Millr. Eccles. R., ch. 2. to verse S, sec. 1 , .\Iidr.'1`:m1I., Beshnllnlj. sec. 14 and 24, rd. TO.: Klidr. 'l`cZ\i11im. oh. 4, sec. 11.Cd. B.: oh. 104. ser. "4, Pcsikia d'R. Knluzum, p. 14911: Midr. an-Gndol.11;-rcsl1it, ml. 75; Lck Leka. col. 256. 11i1$'$cz.. col. 63'; Iilidr. Zeato Cant.. oh. 7. p. 1Sa: Midr. Aggau':11l to the Pc~nl:1tl:1z(~h, Tnzria',p. 30: Pcsilgta Z\lt.arti, S111-1:l1.\, 11. 5012. 1l:llazinu, p. 8Sa.

204. Midr. Tanlp., Napo, sec. 18, Cd. \\'.: sec. 99, Cd. 13.205..\lidr. Dr-utr. R., oh. 7. ac. p_ Aggzulnt Bur;-sh'1, o~I(1 of oh. 84,

p. 165: Midr. Zuga to Cant.. ul'c1 of rh. 6, p. 17b.206. Zeph. 3, 9, 1\I:n1r. Gvn. R., oh. SS, sec. 7..\1idr. Tanl.\., Nnal3,

SEC. 19. rd. W., sec. 151, ed. IJ.. Midr. 1.cl;a11 Tnh. Lek Luke, p. 351) :\\':1)<'l.\i, p. l18l>, .\;.:,q:ld:1t Shir 11:1-Shirim. pp. 39-40.

207. Midi. '1`c11i11im, oh. 4. sec. 10, 0(1. H.208. Midr. Zuhl to C:ulL. oh. 5. p. 1611. Aggarlnt Shir ha-Shirim,

pp. 30> 40; Midr. 1.c1;a1.I Tnh. \\Inycr:l, 1). 51a-'.\. M'dr. ham-Gaclnl.Yitro, pp. 186-187.

209. Cf. Ps. 10", 23: Midr. llallcl. pp. 3-4."10. Mckil. d'R. Slaimcun. 11usha11alJ, p. f13: \'rrus!1.. Ncrlarixn.

oh. 3, p. 38a: Midr. Gen. R., oh. 6. ser. 3, dl. he, a-cc. 8. oh. 67.sec. 5, oh. 75, sucliuns l and 8: oh. 78. so. 5: .\1i01r. l"xml. R.. Rh. "I,ser. I , \lirlr. Lcvit. R., oh. 30. sec. 16. Midi. T:n:1.I.. Tnluxlul. so-clinzxs10 :md 74. ul. IS.: W:\yis1IId'.\, sections 5 and 8, 111. R. , \\':lyv1.1i. ser. 13,Cd. 1-1., Tx-rnm:\11. sec. 7. v(I. H.. sn-c. 9. vrl. \\'., Zaw. sec. 4. $01. 15..\lidr. 'lè1lilliu1. cl:. 9. so". 7, Cd. 11.: Midr. 1.c1§n1.1 Tub., Tn1(-r'r»t, p,>. 601)-(1lu: 66:l-b, \\'nyislllalJ. p. 84.1, PvsiL1:l R.. 12. pp. 4911-50:1: 15.p. 78:\; Pcsilgta nl'R. Kahuna, p. S-1a-b; Midi. 1.I:aserot we-Yctcrot,

no'rlzs 131

p. 64: Pirie R. Fliczcr, cud of oh. 87; Otiyynt d`R. Akiha, version 1.p. So, version ', p. 15:l, Pirlgv d`R. 1m-1§ados1I, p. 30a.

211. Ali(l-. Urn. N.. oh. 76, sec. 6: Miclr. Eccles. R., ch. 5. to verse 7.sec. 1.

21 ). Of ml. I. 71 : Y1'rus11. 'Ab Zarah, oh. 2, p. 40c. Midr. (in. R.,oh. 78, svc. 14. Mimlr. l"xu\1. R., oh. IS, sir. 5, Midr. T:l1II.1.. N0.11.1.sec. 3. url. W.: .-'\<1dilion to L)ulmrim, sec. 6. p. 3a-h, ed. B., Miclr.Aggu(':l1I to the l'cM:z1c1u~11. Wayishl:ll.l, p. 05: Zaw, p. 1.1, Midr.Lckalj Tub, \\:nyi:>111:l1_\, p. 861), Prsi151:l Z\I!:1rti, T)¢°1mrinI, p. 65b.

213. Mckil. (1'R. lslnmu-1, Beshallalg. p. 36b; Mckil. C1'l{. Sllimer:n,\'ilro, p. 106; T:lllnu<1. R. If.. 23:\, Maklcol 12a, Midr. (Len. R.. oh. 16,see. 4, oh. 65, sec. 12; oh. 70, sec. S, Midr. 1"x011. R.. oh. 1, sec. '26 ;rh. O. so. 12, cl. 15, sec. 16: ch. 30, so. 1 , Midi. Numb. R., oh. 14.sec. 1 . Midr. Cant. R., oh. 2, to verse 13, 54-ct"rms 3 and 4; Midr.Tzmlj., \\':\'era, sec. 13 and 17, Cd. W.: sec. 15 and "". cd. B.: Hn,sec. 6, Cd. B., '1`crm11ah, .sc-c. 6, c-11. 13. , sec. 11, Cd. \V. , Midr. Tchillinl,oh. 5. sec. 11. all. R., oh. 68, sc-c. 13, oh. 75, sec. 4, Pcsi15ta R., 11,p. 4517: 87, p. 16311-1); 1'vs2151n d`R. 1{:111:m:l, pp. 148a and 149a; Ag-gmlal Hereshil, oh. 57, p. 115 , if. Pcsn1.1im .84h.

214. Pesilgta R.. 12, p. 47:\: 13. p. 5641; Mi(lr. (new. R., rh. 62, sec. 5:Miclr. 1.c1§!\1J .Tob, Lck Luca, p. 3S:l , Midi. 1.1:ls\-rot we-Yclcrot, p. 56:.\1i(1r. Samuel. oh. 28. p. 45b, .\1idr. '1`chiliim, oh. 1, sec. 10, ed. 13.

215. So1a11 4911; Kctulml 1121); Szmh. $61)-98b; Derek ]€rc>8 Zorn,oh. 10, Miclr. Cant. R., oh. 8. to verse 9. cud of sec. 3: Mirlr. 1.amvut.R., ch. 1, sec. 41 ; Midr. Fccles. R., hcgin. of oh. 12; Pesikla R., 1,p. 4b, Bel 'Elgcd 'ma-.-\ggadot by Horovilz, Part I, pp. 56-98; 1'csi1§MZut.arti, Balal$, p. 58a.

216. Sifrc, 1ll1lazil1u, so. 318, p. 136a, 0?.:Ir Midraslriln by \Ver1-hcimcr, p. 35.

217. Cf. Charles, The Book of T':noch, pp. 222, 261-262: 271-'72 ,11 1}:lrm°h, pp. 506-507; 517- 518; IV Ezra. pp. <69-570: 599; 671.

218. '1`o5v11:1, Burakut. oh. 7. see. 2, '1`:11mud, Mcgillah 6a, Midr.l.cvit. R.. oh. 13. sec. 2: Miclr. Frclvs. R.. ch. 3, lo vi-rs: 18. sec. I :ch. 9, to rvrsc 6, see. 1 . Midr. Tomb.. Noah, sec. 19. Cd. B., \\':1yis1\l:\1.1.sec. 4. Cd. \\'.: Shcla1.l, see. 25, Cd. B.; .\1i(1r. Tchillim, oh. ". sec. 1-1.Cd. 11. , uh. 7:. so-ir. 5. rh. 95, sn.-c. 1 ; Pcsilytu R., 10, p. Mn: .\lirlr.ha-(1a(lol, \\'ayc4¢°, cnl. 466-467; M'rlr. Szunucl. end up oh. S. p. 111),if. B. M. 3311: 'A1). Zarah, 4h, Mirlr. Gun. R., oh. 83, sec. 5; Midr.Nuznh. R., oh. 2. sec. 13. Midr. T:m1.1., Noah. sec. l 7_ cd. W., Naso,sec. 13, cd. B.; .\1idr. Tehillim, oh. 4, sec. 11, ed. B.

10

132 THE .IE\VISH UTOPIA

219. Mckil. d'R. Ishmael, Beshallah, p. 25a; Sifre, Ha'azinu, sec. 333,p. l40a; Talmud, 'Ab Zarah 2a-b; 3a~b, 4a, Yerush., Berakot, ch. 8,p. 12c , Midr. Fxod. R., ch. 5, sec. 12, Midi. Eccles. R., ch. 1, to verse 9,sec. 1, .ed. NV., Bcshallalg, sec. 5, ed. \V., Shcmini, sec. 14, ed. B. , 'I`azria',sec. 16, Cd. B., Kcdéshim, see. 1, cl. B., Shofctim, sec. 9, ed. B. ,Midr. Tchillim, oh. 31, sections 3 and 4, cd. B., oh. 76, sec. 4, Midr.Aggadah to the Pcntatcuclx, end of Shcmini, p. 27; Midr. ha-Gadol,She rot, p. 30; Bcshallah, p. 166.

220. Midi. Exod. R., oh. 35, sec. 5, of. Midr. Gen. R., ch. 83, see. 4;Miclr. Tanlg., Shcnietim, see. 19, Cd. \V.

221. Tosefta Ta'anit, ch. 3, SCC. 1; Mckil. d'R. Ishmael, Bcshallal.1,pp. 30b-31a; p. 39a; Mckil. d'R. Shir con, Bo, p. 14; Sifra, Belgulgkotai,p. Illa; Sifrc, \Vezot ha-Berakah, sec. 357, p. 1491); Miclr. Tannaimto Dcutr., p. 4; 'Erubin 101a; Yerush., Berakot, ch. 4, p. 8a; Yerush.,Ta'anit, ch. 2, p. 65c; Midi. Gen. R., ch. 48, sec. 6; ch. 99, sec. 8,Midr. Exod. R., oh. 11, sec. 2, oh. 18, see. 7, Midi. Numb. R., ch. 18,end of sec. 22; sec. 23; ch. 19, end of sec. 32; ch. 21, sec. 21 ;Midr. Tanlg., Waye1.li, sec. 10, Cd. \V.; She rot, sec. 8, ed. W.; I;Iu1;l.<at,sections 1 and 55, ed. B.; Pinchas, sec. 12, Cd. B.; Midr. Tchillim, ch. 2,sec. 7, ed. B., ch. 11, sec. 5, ch. 14, sec. 6; ch. 100, see. 3, ed. B. ;oh. 100, p. 139a, ed. \V. , ch. 104, sec. 18, Cd. B., Pesilgta R., 35, p. 16la ,Pesilgta d`R. Kahana, Wezot ha-Berakah, p. 198a; Midr. ha-Gadol,Bo, p. 100; Beshallaly, p. 159; Midr. Aggadah to the Pentateuch,Bercshit, p. 5; Waychi, p. 111 ; Aggadat Shir ha-Shirim, p. 41 ;Midr. Hallcl, pp. 27-28 ; Pirkc R. Eliczcr, begin. of ch. 34; Otiyyotd'R. Akiba, version 1, pp. 3a, 421, Sb, of. Toscfta Bcrakot, ch. 1,sec. 15, Midr. Cant. R., ch. 7, to verse 3, sec. 3; Midi. Tanljz., Bo,sections 15 and 19, ed. B.; Tezawweh, sec. 5; Aggadat Bcrcshit, end ofoh. 55, p. 110.

222. Cf- Ezek., chapters 38-39.223. Mckil. d'R. Shir con Bcshallah, p. 65; Sifrc Beha'alotcka,

see. 76, p. 19b; Wczot ha-Bcrakah, sec. 343, p. 143a; Talmud, Shah.$18a; Mcgillah 11a; Yerush. Berakot, ch. 2, p. 4<l; Abot d'R. Nathan,version 1, ch. 34, p. Slb; Midr. Exod. R., ch. 12, sec. 2 and 7; Midr.Lcvit. R., ch. 9, sec. 6; ch. 11, see. 2; ch. 27, see. 11; ch. 30, sec. 5;Midr. Esther R., If trod., see. 4; ch. 1, sec. 18; ch. 7, sec. 23; Midr.Tanlg., Noah, sec. 24, ed. B.; Lek Lcka, see. 9, cd. W. , sec. 12, ed. B. ,Wa'era, sections 10 and 16, Cd. 'W., Tazria`, sec. 8, cd. \V.; Error,sec. 18, Cd. B.; Rc'ch, sec. 3, ed. B.; sec. 9, ed. W., Midr. Tehillim,ch. 2, sections 2 and 4, Cd. B.; ch. 5, sec. 11 ; ch. 8, sec. 8 ; ch. 18, sec. 18 ;

Midr. 1-lslhcr R., oh. 1, sec. 6, Miclr. Tank., She rot, sec. 29,

NOT s 133

ch. 26, sec. 6; ch. 68, sec. 13: ch. 118, sections 12-13; oh. 119,sec. 2, p. $45a; Pcsilgta d'R. Kahana, p. 148a; pp. l86b-187a; PcsiktaR., 37, p. 163a ; Midr. Aggadah to the Pentateuch, Noah, p. 20;end of Tazria', pp. 34-35; Midr. ha-Gadol, Wa'era, pp. 59, 73-74 ;Beshallaljl, p. 161 ; Aggadat Bereshit, ch. 82, p. 157; Aggadat Esther,ch. 3, p. 18b; Midr. Zu;a to Cant.,ch. 1, pp. Sb-6a, ch. 5, pp. 15b-16a ,Midr. Hallel, pp. 40-42; Seder Eliyahu R., ch. 1, p. 5; Pirie d'R.ha-Kadosh, p. 34a-b ; of. Krishna, '1Eduyot, oh. 2, M. 10; PesiktaZugarti, Bchulgkotai, p. 34b.

224. Yoma 10a.225. Pirke R. Eliezer, end of oh. 30, of. Mekil. d'R. Shir eon,

Beslmllah, p. 61 , Midr. Numb. R., ch. 11, sec. 2, Midr. Cant. R.,ch. 2, to verse 13, sec. 4, Midr. Tehillim, oh. 2, sec. 3, Cd. B., PcsilgtaR., 37, p. 163a, Peseta d'R. Kahana, p. 51a-b, Midi. ha-Gadol,Beshallah, p. 157, Midr. Wayosha', ch. 22, pp. 31-32.

226. Cf. Mekil. d'R. Shir con, Addition to Wa'cra, p. 173; Talmud,Megillah 15b; Ycbamot 47a; Ycrush. Bcrakot, ch. 2, p. Sa; Midr.Numb. R., ch. 21, sec. 22, Midr. Cant. R., oh. 7, to verse 1, sec. 2,Midr. Tank., Noah, sec. 12, ed. B.; Error, sec. 12; Midr. Aggadah tothe Pentateuch, end of Zaw, p. 18, ed. B.; Midr. Tehillim, ch. 14,sec. 3, ch. 22, sec. 3, ch. 31, sec. 6; ch. 96, see. 2, ch. 97, sec. 2,oh. 138, sec. 2, ed. B.; Aggadat Bereshit, oh. 23, p. 48; Nispahim1'Sedcr Eliyahu Zuta, Pirlge ha-Yeridot, ch. 3, p. 56; Midr. ha-Gadol,Wayishlalg, col. 513-514; Otiyyot d'R. Akiba, version 2, pp. 16b-17a.

227. Is. 11, 4.228. Ps. 121, 1-2 ; Midi. Tank., Tolcdot, sec. 20, ed. B.; Aggadat

Bereshit, ch. 45, pp. 89-90.229. The Assumption of Moses, ch. 12, p. 424; of. The Book of

Enoch, ch. 50, p. 218.230. Mekil. d'R. Ishmael, Bcsha11a13, p. 56a, Mekil. (VR. Shir con,

Bcshallah, p. 42; Talmud, R. H. 31a, Midr. Levit. R., ch. 13, sec. 5,Midr. Deutr. R., oh. 1, sec. 20; Midr. Lament. R., at end of oh. 3,Midi. Tanl.1., \fVayera, sec. 4, Cd. B., Toledot, sec. 8, cd. W. , Beshallalg,sec. 7, Cd. \V., Debarim, sec. 3, Cd. B., Midr. Tchillim, ch. 8, sec. 8,ed. B., ch. 47, sec. 2, oh. 97, sec. 1, ch. 121, sec. 3, oh. 150, sec. 1 ,Pcsilgta d'R. Kahana, p. 51a, Midr. ha-Gadol, Beshallah, p. 185 ; Agga-dat Bereshit, ch. 58, p. 116 ; Midr. Haserot we-Yeterot, p. 25; Pirie R.Eliezer, end of ch. 11.

231. Midi. Tchillim, ch. 66, sec. 1, Cd. B.232. Is. 5, 16; Midi. Tanlln., Kedoshim, sec. 1, cd. B.

E

134 T HE Jlawlsrr UTOPTA

233. Cf. Seder Eliyahu Zuga, oh. 12, p. 194; Aggadat Shir ha-Shirim,p. 37.

234. Pcsahim 118b; Midi. Gen. R., ch. 78, sec. 12; Midr. Numb. R.,ch. 13, sec. 14; Midr. Lekah Tob, \'Vayishlall, p. 86b; Waychi, p. 118a.

235. Midr. Esther R., ch. 1, sec. 4.236. Midr. Cant. R., ch. 4, to verse 8, sec. 2, Midr. Tchillim, oh. 87,

sec. 6, ed. B.237. Midr. Zu;a to Cant., ch. 6, p. 17a; Aggadat Shir ha-Shirim,

p. 41 ; Midr. Aggadah to the Pcntatcuch, Balak, p. 142; Midr. Lckahlob, Wayehi, p. 118a, Midr. ha-Gadol, \Vaychi, col. 738.

238. Ps. 2, 8, Sukkah $2a, Midr. Gen. R., oh. 44, sec. 8, Midr.Tchillim, ch. 2, sec. 10, cd. B.

239. Is. 2, 2-3, Tosefta Mcnabot, ch. 13, sec. 23, Sifrc, Dcbarim,sec. 1, p. $5a, \'Vczot ha-Bcrakah, sec. 352, p. 145b, Talmud, Pesaliim,88a.

240. Midr. Tank., Addition to Debarim, SCC. 3, Cd. B., Pesikta d'R.Kahana, pp. 144b-14Sa.

241. Jer. 3, 17; Pcsil.<ta d'R. Kahana, p. 143a-b; Abot d'R. Nathan,version 1, end of ch. 35, p. 53b.

242. Hosea 2, I , Midr. Numb. R., ch. 2, sec. 14, oh. 20, end ofsec. 25; Midr. Tank., Ki Tissa, sec. 8, ed. B., Balak, sec. 21, ed. W. ,sec. 30, Cd. B. , Pesilgta d'R. Kahana, p. 18b.

243. Tosefta, Kid., ch. 5, sec. 4; Talmud, Kid., 72b.244. Kid. 72b.245. Ycrush. Kid., end of ch, 3, p. 65a, top.246. Yerushalmi Fragments, p. 234.247. Midr. Lcvit. R., ch. 32, sec. 8, Midr. Eccles. R., oh. 4, to

verse 7, sec. 1 , of. Krishnah 'Eduyot, ch. 8, M. 7; Toscfta 'Eduyot,oh. 3, sec. 4, Midr. Lcvit. R., oh. 32, sec. 1 ; Midr. Cant. R., ch. 4,to verse 12, sec. 5; Abol. d'R. Nathan, version 1, ch. 12, p. 27a.

248. Cf. Midr. Eccles. R., ch. 1, to verse 7, sec. 6.249. Mckil. d'R. Ishmael, Mishpatim, p. 95b; Talmud, Berakot 57b ;

Pesahim 87b; Mcgillah 17b; Treatise Gerim, ch. 4, p. 79, Cd. Higgcr ;Midr. Exod. R., ch. 19, see. 4; Midr. Levit. R., ch. 2, see. 9; ch. 3,sec. 2, Midi. Numb. R. ch. 8, sections 1, 2 and 9, Midr. Tank.,Wayeze, sec. 22, Cd. B.; Pesikta R., 35, p. 165a; Midr. Tehillim, ch. 22,sec. 29, ed. B., ch. 68, sec. 15, Scdcr Eliyahu R., ch. 7, p. 35; ch. 18,p. 105, of. 'Ab Zarah, 10a-b.

250. Siire, Wczot ha-Bcrakah, sec. 354, p. 147a.251. Zcph. 3, 9, Midr. Tank., Wayera, sec. 38, Cd. B., of. Yerush.

Mcgillah, ch. 1, p. 72b, oh. 3, p. 74a, Ycrush. Sank., oh. 10, p. 29c,

NOTES 135

Midr. Lcvit. R., oh. 1, see. 2; Midr. Tehillim, ch. 18, sec. 34, cd. B. ;Seder Eliyahu R., ch. 18, p. 91.

252. Ycbamot 24h; 'Ab Zarah 3b; of. 'Ab Zarah 24a.253. Niddah 13b; of. Kallah Rabbati, oh. 2.254. Mckil. Cl'R. Shir con, Bcshallah, p. 84, Midr. Numb. R., ch. 8,

see. 4 ; Seder Eliyahu R., oh. 27, p. 146; of. Is. 66, 3-8; 'Ab Zarah,10a-b.

255. Sifrc, Ha'azinu, sec. 315, p. 135a, Midi. Lcvit. R., ch. 36, sec. 2 ,Midr. 'l`ehi11iln, oh. 31, see. 5, ed. B., Midr. ha-Gadol, Wayishlah,col. 523, of. Midr. Dcutr. R., ch. 1, sec. 14, Midr. Lelah Tob,Waycze, p. 72a, M dr. Aggadah to the Pentateuclx, Mishpagim, p. 164.

256. Zcch. 14, 9, Scicr Mazrcf by R. Berechio ha-Nakdan, p. 71.257. Midr. ha-Gado1, \Vayishlal.1, col. 547-548; of. Midr. Tehillim,

hcgin. of ch. 21, p. 64a-b, Cd. \V., Midr. Hallel, p. 27.258. Midi. '.l`chillim, ch. 20, sec. 10, ed. B.., end of ch. 20, p. 64a ed. `W.259. Is. 49, 22, Mids. Tehillini, ch. 4, sec. 10, Cd. B.260. Is. 49, 7, Midr. Levit. R., ch. 27, sec. 4, ch. 33, sec. 6, Midr.

Eccles. R., ch. 3, to verse 15, sec. 1 , Midr. Cant. R., ch. 6, to verse11, see. 1 , Midr. Tanlji., Mishpayim, sec. 3, ed. B.; Error, sec. 32 ,Midr. ha-Gadol, Hayyc Sarah, col. 349; Aggadat Bercshit, end ofch. 19, p. 17b; Midr. Samuel, ch. 16, p. 26a; Seder Eliyahu Zum, ch. 15,p. 199, of. Midr. Tank., Error, see. 12, ed. B.; Seder .Eliyahu R., ch. 20,pp. 120-121; Midi. ha-Gadol, Wayishlah, col. 517.

261. Megillah 11a; Aggadat Esther, ch. 1, p. 3a.262. Midr. Cant. R., ch. 1, to verse 5, see. 1, Midr. Tehillim, ch.

146, sec. 6, ed. B.263. Midr. Levit. R., eh. 32, sec. 1 , Pcsikta R., 34, p. 159a.264. Pcsikta Zut.arti, Ha'azinu, p. 89b.265. Midr. Numb. R., ch. 14, sec. 2 ; of. Midr. Gen. R., eh. 88, sec. 7,

Midr. Cant. R., oh. 4, to verse 8, sec. 2.266. Midr. ha-Gadol, She rot, p. 46.267. Ps. 126, 2; Mckil. d'R. Ishmael, Beshallah, p. 34a; Mekil. d'R.

Shir con, Beshallah, p. 56 ; Talmud, Berakot 31a; Midr. ha-Gadol,Beshallah, p. 151.

268. Midr. Tehillim, ch. 75, sec. l, ed. B., end of ch. 118, p. l66b,ed. W., Midr. Hallel, p. 45; of. Peseta Zugarti, Balak, p. 57b.

269. Is. 2, 4; Micah 4, 3.270. Shab. $3a; Peseta d'R. Kahaua, p. 187a, of. Ycrush. Shab.,

ch. 6, p. 8b.271. Shab. $3a; Sanh. $9a.272. Shab. ibid.; Sanh. ibid.


273. Cf- Sukkah 52b; Massektot Ze'erot, pp. 101, 105, ed. Higger ;Midr. Levit. R., ch. 9, end of sec. 9, Midr. Tehillim, end of ch. 120,p. 176a, Cd. XV.; Aggadat Esther, oh. 9, p. 41b.

274. Midr. Tank., Shofetim, sec. 19, Cd. W.; Pesikta R., p. 161a ;Midr. Tehillim, ibid.; of. Massektot Ze'et°ot, ibid.; Midr. Levit. R.,ibki.; Aggadat Esther, ibid.; Midr. Wayosha', oh. 18, p. 28.

275. Massektot Ze'erot, p. 101 ; of. Aggadat Esther, ibid.276. Massektot Zc.'et'ot, p. 102.277. Sifre Zuta, p. 52, Midr. Eccles. R., ch. 3, to verse 8, sec. 2;

of. Midr. ha-Gadol, Bereshit, col. 127-128.278. Cf. R; H. 18b; Massektot Zc'erot, pp. 102, 104, 105; Midi.

Levit. R., ch. 9, end of sec. 9, Midr. Tank., Zaw, sec. 10, ed. B.;Peseta R., Addition to 3, p. 199b; Aggadat Bereshit, end of ch. 79,p. 152; Midr. Zuta to Cant., ch. 4, p. 15a; Selihot for Fourth Dayof the Ten Days of Repentance, pp. 503-506.

279. Ps. 44, 4 and 7; Midr. ha-Gadol, \Vayehi, col. 728-729.280. Mal. 3, 24 ; Mish rah, 'Eduyot, ch. 8, M. 7; Sifre, 'Ekeb,

sec. 41, p. 79b; \Vezot ha-Berakah, sec. 342, p. 142a; Yerush. Shah..ch. 1, p. 3c; Midr. Deutr. R., ch. 3, sec. 17; ch. 6, sec. 7, Midr. Cant.R., ch. 4, to verse 12, sec. 5; Midr. Aggadah to the Pentateuch, begin.of Pinchas, p. 148; Pirie R. Eliezer, end of ch. 29, and end of ch. 43.

281. Is. 54, 13; Midr. Aggadah to the Pcntatcuch, Wayikra, p. 9;Pcsikta d'R. Kahana, p. 107a; of. Midr. ha-Gadol, Bercshit, col. 126-128.

282. Is. 11, 6-9; Sifra, Belgukkotai, p. 111a; Midr. Gen. R., ch. 95,sec. 1; Midr. Eicod. R., oh. 15, sec. 21 ; Midi. Eccles. R., ch. 1, toverse 9, sec. 1 ; Midi. Tank., \Vayiggash, sec. 8, ed. W.,cd. B.; Aggadat Bereshit, ch. 79, p. 151 , Seder Eliyahu R., ch. 2, p. 7,of. Meuorat ha~Maor by R. Isaac Aboab, ch. 311.

283. The Book of Enoch, ch. 90, p. 260.284. II Baruch, ch. 73, p. 518.285. Zech. 3, 10, Midi. Tehillim, ch. 72, sec. 3, ed. B.; of. Menorat

ha-Maor by R. Isaac Aboab, ch. 311.286. Midr. ha-Gadol, Mikkel, col. 617.287. The Sibylline Books, Book III, pp. 391-392.288. Cf. Midi. Tannaim to Deutr., p. 84; Talmud, B. B. loa, Midi.

Exod. R., ch. 31, sec. 3 and 14.289. Deutr. 15, 11 ; Shab. $3a; of. Rashi ad loc.290. Cf. Berakot 34b; Shah. $3a, 151b; Pesaljlim 68a; Sanll., $1b.291. Deutr. 15, 4.292. Deutr. 15, 11.293. Midr. Levit. R., oh. 2, sec. 6.

sec. 9,

NOTES 137

294. Cf. Midr. Gen. R., ch. 75, sec. 1, Midr. Exod. R., ch. 31, sec. 5and 13 Mldr 'lang Tnledot sec 14 ed W sec 20 ed B

295. Midr. Tehillim, ch. 72, sec. 5, cd. B.; Aggadat Bcrcshit, ch. 45.pp. 89-90; cf. Sank., 100a-b , Yerush., Bcrakot, ch. 2, p. 5a , Midr. Gen.R., ch. 76, sec. 6; Midr. Tehillim, ch. 41, sec. 4, ed. B.

296. Ps. 12, 6; Midr. Exod. R., ch. 17, sec. 4.297. Midr. Misfile, ch. 13, to verse 23, p. 37a.298. Geyscrland, by Richard Hatfield, pp. 104-105.299. Midr. Tehillim, ch. 72, see. 3-4, ed. B. , ch. 82, sec. 2-3, Midr.

Misfile, ch. 22, to verses 22-23, p. 47a; of. Sash., $8a, Menorat ha-Maor by R. Isaac Aboab, ch. 311.

300. B. B. 116a.301. Mekil, d'R. Shir eon, Yitro, p. 95, Midr. ha-Gadol, Yitro,,

PD- 204-205.302. Cf. Midr. Eccles. R., ch. 1, to verse 7, sec. 9, Midr. ha-Gadol,

Bereshit, col. 31 ; Midr. Zut.a to Cant., ch. 7, p. 18a.303. Sifra, Belgukkotai, p. 110b; Sifrc, IIa'azinu, sec. 315, p. 135a-b;

sec. 317, pp. 135b-136a; Midr. Tannaim to Deutr., pp. 173-174 ; Talmud,shab. $0b; Yoma 21b; 39b; Kctubot 111b; Ycrush., Shcbi'it, end ofch. 4, p. 35 c; Shelgalim, ch. 6, p. 50a, Cd. Krotoshin; Midr. Gen. R..ch. 10, sec. 4, ch. 12, sec. 6; Midi. Numb. R., ch. 12, sec. 4; ch. 13,sec. 12 , Midi. Eccles. R., ch. 8, to verse 9, sec. 1 ; Midr. Cant. R.,ch. 3, to verse 10, see. 3, Midr. Tank., Bereshit, sec. 18, ed. B. ;Tezawweh, sec. 10; Kedoshixn, sec. 7; Midi. Lelah Tob, Bereshit,p. 9b; Tegawweh, p. 96b; Midr. Tehillim, ch. 72, sec. 3 and 6, ed. B. ;ch. 104, p. 147a, cd. \V. , Midi. Misfile, ch. 23, to verse 5, p. 47b; Midr.ha-Gadol, Bercshit, col. 65-66, Wayiggash, col. 674-675; of. Midr.ha-Gadol, Bercshit, col. 75.

304. Ioel 4, 18.305. Ketubot 111b; Sank. $0a; 99a ; Midr. Gen. R., oh. 42, sec. 3;

ch. 51, sec. 8; Midr. Levit. R., ch. 12, end of sec. 5; Midi. Eccles. R.,ch. 11, to verse 1, end of sec. 1 ; Midr. Tank., Noah, sec. 21, ed. B. ,Terumah, sec. 9; Shemini, sec. 9; Midi. Lekah '1`ob, Waycge, p. 72b ;Midi. Aggadah to the Pentateuch, p. 25; Midr. ha-Gadol, end ofMilgkeg, col. 656; of. Midi. Numb. R., ch. 13, sec. 2; Midi. Lekalt'1`ob, Vitaychi, pp. 118b-119a; Yellinek, Bet ha-Midrash, vol. 3, pp. 74, 77.

306. Shah. $0b, Kallah R., ch. 2; Midi. ha-Gadol, Wayiggash,col. 674-675.

307. Mekil. d'R. Shir eon, Yitro, p. 95 ; Midr. Tank., Toledot, sec. 9,ed. W.; Midr. Tchillim, ch. 45, sec. 7, ed. B.; Midi. ha-Gadol, Yitro,pp. 204-205.

138 TUE JEWISH UTOPIA

308. Cf- Sifra. Bchukkotai, p. 111a; Abot d'R. Nathan, version 2,oh. 43, p. 60b; Midr. Tan13., Naso, sec. 29, ed. B.; Aggadat Bereshit,oh. 23, p. 47; Aggadat Shir ha-Shirim, pp. 18, 107; Midr. ha-Gadol,Bereshit, col. 126-127; \Vayiggash, col. 696 ; Shcmot, p. 6; Bet ha-Midrash by Ycllinek, vol. 3, pp. 76-77.

309. Richard Hatfield in Gcyserland, p. 105.310. The Book of Enoch, ch. 10, pp. 194-195.311. Ycbamot 63a; Ketubot 111b; Kal1ah R., ch. 2; Midr. Gen. R.,

oh. 42, sec. 3, ch. 77, sec. l , Midr. Lcvit. R., ch. 35, sec. 12; Midr.Eccles. R., c11. 1, to verse 9, sec. 1 , ch. 11, to verse 1, end of sec. 1 ,Midr. Cant. R., oh. 4, to verse 12, sec. 3; Midr. Ruth R., ch. 5, sec. 6;Midi. Tehillim, ch. 72, sec. 3, Cd. B.

312. B. B. 122a.313. Midr. Gen. R., ch. 86, sec. 1 ; Midr. Tank., Bcrcshit, see. 6,

ed. W.; Mxkkez soc 17 ed B - Pmelns sec 14 Cd \V , Midr.Aggadah to the Pentateuch, Kedoshim, pp. 47-48; Midr. ha~Gado1,Bereshit, col. 126-130; Bet ha-Midrash by Yellinek, vol. 3, p. 67.

314. Midi. Exod. R., ch. 25, sec. 3.315. Midi. Tehillim, eh. 145, sec. 1, ed. B.; Pesikta <1'R. Kahana,

p. 189b; .\1idr. ha-Gadol, Mikkcz, col. 617; Menorat ha-Maor byR. Isaac Aboab, oh. 311.

316. The Book of Enoch, chapters 10-11, p. 195; of. The SibyllineBooks, Book III, p. 389, and Book V, p. 402.

317. Ps. 128, 2; Midr. Tehillim, begin. of oh. 146, p. l91b, ed. \V. ,oh. 146, sec. 2, ed. B. .

318. Midr. Lcvit. R., ch. 25, sec. 8; Midr. Cant. R., ch. 5, to verse 15,sec. 2, Midr. Eccles. R., ch. 1, to verse 4, at end of last sec., cf. Midr.Tank., Bcshallalg, sec. 24, Cd. B.

319. Midr. Tehillim, oh. 87, sec. 3, ed. B.320. Cf- B. B. 75a; Sanh. $00a; Pcsikta R., 32, p. 149a ; Pesikta d'R.

Kahana, pp. 136b-137h; Yellinek, Bet ha-Midi-ash, vol. 6, p. 118.321. B. B. 15b~16a; 17a; Midr. Gen. R., ch. 73, sec. 11 , Midi. Eccles.

R., oh. 9, to verse 11, sec. 1 , Midr. Tank., Waycgc, sec. 24, ed. B. , Midr.Lel§al.1 Tob, Wayegze, p. 78b.

322. Abot d'R. Nathan, version 2, ch. 43, p. 60b; Pcsikta R., 29,11. 140a-b.

323. Cf- Berakot 5811; Midr. Tchillim, begin. of oh. 125, p. l78a-b,ed. W.; Ycllinek, Bet ha-Midrash, vol, 3, p. 68.

324. Is. 23, 18; Sifrc, Wezot ha-Bcrakah, sec. 354, p. 147a; Talmud.Pcsahim 119a; Sanh. $10a; Midi. Exod. R., ch. 31, sec. 5; end ofsec. 17 ; Midr. Eccles, R., ch. 1, to verse 7, sec. 9; Midi. Tanljz.,

NOTES 139

Nathan, version 2, ch. 43, p. 60b, Midr. Gen. R., oh. 12, see. 6, Midr.Numb. R., ch. 13, sec. 12; Midi. Tank., Bereshit, sec. 6, ed. \=V., sec.18, Cd. B.; 'Ekeb sec. 7, ed. NV.; Midi. Lekah Tob, Bereshit, p. 9b ;Midr. Tehillim, ch. 145, sec. 1, ed. B., Aggadat Bercshit, ch. 23, p. 47 ,Midr. ha-Gadol, Bereshit, col. 65-66, 126-127; Wayegc, col. 467 ;Otiyyot d'R. Akiba, version 2, p. 19a; Bet ha-Midrash by Yellinek,vol. 3, pp. 76~77.

326. Is. 61, 9; Midr. ha-Gadol, Wayesheb, col. 582.327. Mekil d'R. Ishmael, Beshallah, p. 46a; Mekil. d'R. Shir eon,

Beshallah, p. 74; Midr. Exod. R., oh. 15, sec. 21 ; Otiyyot d'R. Akiba,version 2, p. 14b , of. Midr. ha-Gadol, Bereshit, col. 65~66.

328. Yerush. Shelgalim, ch. 6, p. 50a, ed. Krotoshin; Midr. Gen. R.,ch. 77, sec. 1 ; ch. 95, sec. 1, Midi. Deutr. R., ch. 1, sec. 1 , Midr. Eccles.R., ch. 1, to verse 4, sec. 2, Midr. Cant. R., ch. 4, to verse 12, sec. 4;Midr. Tank., Wayiggash, sec. 8, ed. \V., sec. 9, cd. B.; Mc;ora',sec. 7, Cd. B.; Aggadat Bereshit, oh. 56, p. 113; oh. 79, p. 151; Midi.Tehillim, ch. 146, sec. 5, ed. B., Pesilgta d'R. Kahana, p. 55a, of.Mekil. d'R. Ishmael, Beshallah, p. 34a; Mekil. d'R. Shir eon, Beshallah,p. 56; Midi. Lcvit. R., ch. 27, sec. 4; Midr. Eccles. R., ch. 3, to verse15, sec. 1 ; Midi. Tanh., Error, sec. 12, ed. B.; Midr. Tehillim, endof oh. 23, p. 72a, Cd. W. , Midr. ha-Gadol, Beshallah, p. 151.

329. Is. 66, 7, Midr. Lcvit. R., ch. 14, sec. 9.330. Is. 25, 8, Krishnah, M. K. 28b; Midr. Exod. R., oh. 15, sec.

21 ; ch. 30, sec. 3, Midi. Eccles. R., ch. 1, to verse 4, sec. 3; Midi.Tank., lNayehi, sec. 3, ed. \V. , Peseta <l'R. Kahana, p. 189b , AggadatBereshit, ch. 38, p. 76.

Tolcdot, sec. 24, cd. B.; Beshallah, sec. 14; Midr. ha-Gadol, Bercshit,col. 31 ; end of ¥Vayishlah, col. 548 ; Wayiggash, col. 694; ScfcrI;Iasidim by R. Judah He-Hasid, sec. 1114, Bologna 1538.

23, ed. B.332. Is. 65, 19; Midr. Tanl2i., \Vayeljli, sec. 3, ed. W.; sec. 7, cd. B.333. Cf. Ycrush. Megillah, ch. 2, p. 73b; Ycrush. M. K., ch. 3, p. 83h ,

Abot d'R. Nathan, version 2, ch. 32, p. 36a, Midr. Levit. R., oh. 11,sec. 9, Midr. Cant. R., ch. 1, to verse 3, sec. 3; Midr. Lament. R.,ch. 1, sec. 41 ; Midr. Tank., Error, sec. 3, Cd. WV.; Midi. Tehillim,ch. 119, sec. 17, Cd. B.; Pcsikta R., 37, p. 163b; Midr. Samuel, end ofch. 24, p. 39b; Seder Eliyahu R., oh. 2, p. 7; Midi. Hallel, p. 4; Midr.Wayosha', begin. of ch. 22, p. 31 ; Otiyyot d'R. Akiba, version 1, p. 8a ;Yellinck, Bet ha-Midrash, vol. 3, p. 74.

331. Midi. Exod. R., oh. 30, sec. 3, of. Midi. Tank., Bercshit, sec.

140 TUE J EWISH UTOPIA

334. Is. 65, 20, Midr. Tehillim, ch. 1, p. 5a-b, ed. W.; ch. 1, sec. 12,cd. B.; Midr. Lelgah Tob, Bereshit, p. l6b, Bet ha-Midrash by Yelli-nek, vol. 6, p. 119; of. Pesahim 68a; Abot d'R. Nathan, version 2,oh. 43, p. 60b, Midr. Gen. R., ch. 26, sec. 2.

335. Midi. Tank., Yitro, sec. 17, Cd. W.336. Midr. Tank., Kcdoshim, sec. 14, ed. B.; Midr. Aggadah to the

Pcntateuch, end of Kcdoshim, p. 50.337. Midr. Deutr. R., ch. 2, sec. 30.338. The Book of Jubilees, ch. 23, p. 49.339. The Book of Enoch, ch. 25, p. 205.340. II Baruch, oh. 73, p. 518.341. Cf. The Book of the Secrets of Enoch, oh. 65, pp. 467-468.342. Aggadat Esther, ch. 8, p. 35b; Midr. Haserot we-Yeterot,

D. 74.343. Pesilgta d'R. Kahana, p. 189b.344. Pesilgta d'R. Kahana, ibid.345. Midi. Pliah, sec. 49, \Varsaw 1895.346. Zcph. 3, 15; Seder Iiliyahu R., ch. 18, p. 96; of. Midi. Exod.

R., ch. 19, sec. 1 ; Midr. Tank., Ki Tabo, sec. 4, ed. \-V.347. Mashmi'a Yeshulah, p. 40b.348. Cf. Sifre Ha'azinu, sec. 309, p. 133b; Midr. Tannaim to Deutr.,

p. 212; Talmud, Sash. $11a, Midi. Gen. R., ch. 88, see. 5; Midr. Exod.R., ch. 1, sec. 5; ch. 14, end of sec. 3; ch. 15, sec. 11 ; oh. 18, sec. 7;Midi. Numb. R., ch. II, sec. 2, Midr. Tanljl., Tolcdot, sec. 17, ed. B.;Wa'cra, sec. 15, Midi. Tehillim, ch. 29, sec. 2, ed. B., ch. 107, sec. 4,Midi. Legal; Tob, Bereshit, p. 3b; Pesilgta Cl'R. Kahana, p. 49h; Midi.Zut.a to Cant., ch. 1, p. 7a, Pirlge d'R. Eliezcr, begin. of ch. 34; Midi.Wayosha.', end of oh. 7, pp. 15-16; oh. 20, p. 30; Peseta Zut.arti, begin.of Masse'e, p. 63a; IIa'azinu, p. 89b.

349. Midr. Lcvit. R., ch. 23, sec. 6.350. Cf. Ycrush. Bcrakot, ch. 5, p. 9a.351. Midr. Tan1.1., Pclgudc, sec. 8, ed. W. , of. Midr. Tehillim, ch. 68,

sec. 15, cd. B., ch. 149, sec. 5.352. Shah. $3a; 151b.353. Yerush. Ta'anit, oh. 2, p. 65c; Midr. Gen. R. ch. 38, cud of see.

13, ch. 68, sec. 10, Midr. Lcvit. R., ch. 24, sec. 4, Midr. Tank.,Waychi, sec. 18, cd. B.; I;1ul§l.cat, sec. 28; Dcbarim, sec. 1 , Midr.Tehillim, oh. 53, sec. 2, ed. B.; eh. 99, sec. 1 , Pesilgta d'R. Kahana,p. 41b; Midi. Lelgal; '1`ob, \Vayehi, p. 118b; Aggadat Bercshit, begin.of ch. 54, pp. 107-108; Midi. Zut.a to Lament., pp. 28a, 33b, 37b, 42b ,Midr. Zuga to Eccles., ch. 1, p. 57b; of. Gen. R., oh. 75, see. 8 ;

NOTES 141

ch. 100, sec. 13; Aggadat Bereshit, begin. of ch. 83, p. 158 ; Midr. Misfile,ch. 27, to verse 23, p. 51b.

354. Is. 14, 32, Midr. Exod. R., ch. 31, sec. 13.355. Sifre. Beha'aloteka, sec. 77, p. 20a.356. Cf. Treatise Soferirn ch. 13, sec. 13; Midi. ha-Gadol, Hay ye

Sarah, col. 379; Midr. \Vayosha', ch. 21, p. 31.357. Is. 52, 7.358. Is. 40, 9; Midi. ha-Gadol, \Vayiggash, col. 696; of. Yerush.,

Sukkah, ch. S, p. 55b.359. Mekil. d'R. Shir con, Beshallah, p. 70; Midr. Lament. R., ch. 2,

sec. 17, Midr. Tank., 'El§eb, sec. 7, Cd. \V., Midr. Tehillim, ch. 149,sec. 1, ed. B.; Midr. ha-Gadol, Beshallah, p. 166; Midr. Wayosha`, ch.18, pp.28-29; of. Midr. Numb. R., oh. 11, sec. 1; Pcsikta R., 34, p. 159a.

360. Midr. Tehillim, ch. 99, sec. 1, ed. B.361. Mekil. d'R. Ishmael, Beshalla1.1, p. 30b, Midr. Exod. R., ch. 15,

see. 17.362. Midr. Tchillim. oh. 92, see. 11, cd. B.363. Miclr. Le1;al.1 '1`ob, end of She rot, p. $5b; end of Beshallah, p.

60b; Midr. Zum to Cant., ch. 3, p. 14a; Aggadat Shir ha-Shirim, pp. 34-35; Menorat ha-Maor by R. Isaac Aboab, ch. 311.

364. Treatise Soferim, ch. 14, sec. 12 ; Midr. Exod. R., ch. 30,sec. 24; Midr. Numb. R., ch. 5, sec. 6; Midi. Tank., Wayishlah, sec.10, ed. W.; Ahare Mot, sec. 13 and 18, ed. B.; Midr. Tehillim,ch. 67, see. 1, ed. B.; ch. 107, sec. 1 ; Midr. Lel§al.1 Tob, end of Noah,p. 28a; of. Midr. Tehilliln, ch. 149, sec. 3, cd. B.; Midr. Aggadah tothe Pcntateuch, end of Behar, p. 65; Midi. ha-Gadol, Shcmot, pp.21-22; Pcsikta Zu;arti, end of Behar, p. 33b; T_ur Oral Hayyim,end of ch. 122.

365. Peseta rl'R. Kahana, p. 144a-b.366. Mekil. d'R. Shir con, Beshallalgl, p. 70; Midi. Cant. R., ch. 2,

to verse 13, sec. 4.367. Mckil. d'R. Ishmael, Bo, p. 16b, Sifre Bcha'aloteka, see. 84, p.

22b; Masse'e, sec. 161, pp. 62b-63a; Talmud, Megillah 29a; PesilgtaZut.arti, Masse'e, p. 64a; of. Ycrush. Tn'anit, ch. 1, p. 64a.

368. Midi. Tanlg., Pelgudc, sec. 11, Cd. W. , of. Peseta R., 33, p. 156b.369. Is. 66, 12 ; Midi. Dcutr. R., ch. 5, sec. 15; Midi. Cant. R.,

oh. 7, to verse 1, sec. 1 ; Midi. Aggadah to the Pcntatcuch, Zaw, p. 16 ;of. Pesilgta R., 35, p. 161a.

370. Midi. Tanlg., Niggabim, sec. 4, ed. B.371. Sifrc, 1-1a'azinu, sec. 324, p. 139a; Talmud, Megillah, 17b-18a ;

Pesilgta R., 31, p. 145a; Midi. Zuta to Cant., ch. 2, p. 12b.

142 THE J'E\V1'5]1 UTOPIA

372. Cf. Ycrush. Berakot ch. 4, p. Sa, Yerush. Ta'anit, ch. 2, p. 65c ,Midr. Gen. R., ch. 70, sec. 8, ch. 99, sec. 8, Midr. Exod. R., oh. 30,sec. 1; Midr. Lcvit. R., ch. 29, sec. 2; Midr. Numb. R., ch. 14, see. 1;Midr. Eccles, R., ch. 12, to verse 9, sec. 1 , Midi. Tan}.1., \Va.yc;e,sec. 2, ed. W., Wayehi, sec. 10, ed. W., Wa'era, sec. 17, ed. W., sec.22, ed. B., Terumah, see. 6, cd. B., Midr. Lelgah 1`ob, Wayehi,p. l18a-b. \

373. Is. 60, 1 ; Midr. Tchillim, ch. 119, sec. 34, cd. B.; of. Midr.Gen. R., oh. 98, sec. 9, Midi. Levit. R., ch. 27, sec. 7.

374. Is. 27, 13; Midi. Gen. R., ch. 56, sec. 2; Midr. ha-Gadol, Waycra,col. 320-321 , Shcmot, pp. 42-43.

375. Mekil. d'R. Ishmael, Beshallah, pp. 24b, 37a; Mekil. d'R.Shir con, Beshallah, p. 60; Midr. Exod. R., ch. 19, sec. 6; ch. 29, endof sec. 9, Midr. Tank., Hay ye Sarah, see. 10, ed. B.; Pcsikta R.,31, p. 146b, Midr. ha- Gadol, end of \Vayc;e, col. 496 ; of. Midi. Levit.R., oh. 7, sec. 6, Midr. Deutr. R., ch. 11, sec. 10 ; Midi. Lament.R., ch. 1. sec. 57, cl1. 3, sec. 70, Miclr. Tank., Wayera, sec. 5, ed. B.,Aggadat Bereshit, end of oh. 48, p. 97.

376. Midr. Gen. R., eh. 99, sec. 11 , Midr. Exod. R., ch. 3, end of sec.4, ch. 31, sec. 10; ch. 32, sec. 9; Midi. Numb. R., ch. 16, end of sec. 11 ,Midr. Tank., Toledot, sec. 14, ed. W., Wayesheb, sec. 13, cd. B.;Wayelgi, sec. 12, ed. B., Mishpat.im, sec. 12, ed. B.; ,Shelah, sec. 11, ed. B. ; Midi. Aggadah to the Pentateuch, Mishpagim,p. 162; Midr. Misfile, ch. 6, to verse 11, p. 28a; Peseta R., 33,p. 153b, c.f. Midr. Aggadah to the Pcntatcuch, end of Pekude, pp.191-192.

sec. 18 Cd. \V.,

377. Is. 25, 9; Midr. Exod. R., ch. 23, sec. 15, Midi. Tank., `Ekeb,sec. 6, ed. B.; of. Midr. Lelah lob, \Vayeljli, p. 119a; Midr. ha-Gadol,Yitro, p. 206, \Ve-Hizhir, Yitro, p. 36b.

378. Mckil. d'R. Ishmael, Bcshallah, p. 34b; Mekil. d'R. Shixneon,Bcshallah, p. 57; Sifrc, Ha'azinu, see. 324, p. 139a, Yerush. Shebi'it,ch. 6, p. 36b, Ycrush. Kid., end of oh. 1, p. 61d; Midr. Gen. R., oh. 92,sec. 3; Midr. Exod. R., ch. 23, sec. II ; Midr. Cant. R., oh. 1, toverse 5, sec. 3; Midi. Tank., Yitro, sec. 17, Cd. B.; Mishpatjm, sec. 4;Aware Mot, see. 18; Naso, sec. 34; Shofegim, sec. 10; Midr. Tchillim,ch. 31, see. 2, ed. B., ch. 50, sec. 3, ch. 60, sec. 3, ch. 71, sec. 1 ,ch. 118, sec. 22; oh. 147, see. 3; Midi. Aggadah to the Pentateuch,Noah, p. 20; end of Aware Mot, p. 44; Pesilgta R., 36, p. 162a; 37,p. l64a; Pesikta d'R. Kahana, p, 110b; p. 149b; Midr. Zuta to Cant.,cl1. 1, p. Sa, Midi. Wayosha', ch. 21, p. 31, Midi. Hallel, pp. 45-46 ;of. Midr. Gen. R., ch. 70, sec. 10; Midr. Levit. R., ch. 18, sec. 5,

xfrrlfs 143

.\1idr. I.amcl1L R.. ch. 1, sec. 23, :md end of sec. 33, P4-sikta d`R.Kalmia, p. lM11.

379. Midr. Jixoil. R., ch. 18, see. 11 , of. \lidr. Lelgalj Toh, '1`¢';awwch,p. 94a; 'Alidr. Aggndah to the P(-nlatt-IIcI1, '1`l~?z\wwvh, p. 175.

380. Mcn:\1.1ut 931), of. Miulr. (11-11. R., ch. 41 sec. 9, ch. 69. sec. 5.381. Amos 9, IS, Mekil. l1'R. Ishmael, Bcslmllah, p. 431: , .\-lidr. l)u'\l1'.

R., oh. 3. cud of acc. II , Midi. '1`m:l_L, Noali.-sec. 17, rd. B.382. 1'ir3c :1`R. liliczcr. cud of ch. 42.383. Siirv. lln'nzillu, sec. 314, p. 135a: Talmud, Pcsnlgim 88a, Midr.

Food. R., ch. 51. end of sec. s, Mixlr. Lcvil. R.. oh. 9, sec. 6, .\1 dr.Numb. R.. oh. 13, soc. 2: rh. 10, soc. ZS: ch. "S, sec. 14, Midr. Cunt.R.. dl. 4, to verse 16. sec. 1 . Midr. Eccles. R., ch. 1, to verse 7.sec. S. Midr. Esther R., oh. 8. sec. 14; .\{il'r. T:u:1J., .\1il;I§c;. see. 17, Cd.IZ.: W:I'cra, son. 18 . Yitro, sec. 14: Addition to S11c1a1J, sec. 6, .\-1assc'e,sec. 11), Mirlr. '1è11i11in1, oh. 74. sue. 3, Cd. B., l'csi1§la R.. pp. 1461)-147:1 ,P(-sil§1N d`R. Kal1:ll\a. p. 1490: Midr. Zum 'o Cant., end of oh. 4,p. 151), oh. 7, p. l8a; Anpgndnt Shir h:\-Siiirim, pp. 37 :md 108; Midr.llallcl, pp. 13-14; Midr. \Vnyoslm', rin. 22, p. 32: Pa-sikla Zngzlrti.lialak, p. 571), Het 'liked lm-Aggzarlot by Horowitz, Midr. 'AscretMclnkim, pp. 54-25; if, Toseim, Sank., oh. 13. sec. 10-12, Mckil. d'R.Ishmael, Ikushallah, p. 32:l; Yilro, p. 65b: Midr. Tam rim to Dcutr..p. 213; Talmud, S3nlx., $10b, Ycrush. Talanil, oh. 2, p. 65d, Midr.T:u1l.1., We;-czc. sec. 20, ed. I-L, Midr. Aggadnh 10 the 1"cntnteuc11,Waychi, p. 111; 1-'e1§u(1c. p. 190; Midr. ]1:l11cl, p. 27; Pirkc d`R.Eliczcr, end of ch. 31, and cud of' oh. 33, Abravancl, .\l:Islmli'nYcslm'a1I, p. 6h.

384. Jer. 16, 14-15; Tosvftn, Bcrzxknt. oh. 1, sue. 10; Mckil. d`R.Isllm:\cl. Rn, p. 19n: B::slla11uljl, p. 42:1 , Talmud, Bcrnkol 1211; Ycruslz.la-rakni, curl ui oh. I. p. 4:x, Midi. Mules. R., oh. I, lu verse II, sec. 1 ,.\1idr. Lek:11.l '1`n11, encl ul' \\:aycl.ii. 11. 122b.

385..\1eki1. (1'R. Sllimcun, 1'§cs11n11:\13, p. 40; Sifrc, 1{a':1zinu. ac. 333.p. 140a: M211r. 'fmnmim to Dcutr., pp. 203-204, Midr. Dculr. R.,oh. 10, sec. 4: Midi. '1àn1.x., Debarim, sec. 1, Cd. B., 11 dr. '1ùhi11"m,oh. 13. sec. 4. Cd. IL, Pcsikta R., Adeliliun 1. p. 1931); Pcsikta d'R.Kahuna. p. 18031; Bel he-Midrash he Ycllinck, vol. 3, p. 74.

386, 1\12dr. '1`chilliIu, oh. 98, see. 1. cd. D.: if. Talmlul. Ilvralcot 31:\.387. Ycrush. 1_1:11l:l11. oh. 4. p. 60a: Midr. fix(xl. R.. oh. 23, sec. 5:

Midr. T:m1.\., Bcsi1n11:l1_1, sec. 11, Cd. H.: rf. Midr. 'l`chilliI'1. oh. 1,sec. '0, Cd. B., oh. 1-1, sec. 7; oh. 18, sec. 35: Pcsilgtzl R., 31, p. l45a ,41, p. 1741), Midr. Zulu to Cant., ch. 1, p. 4a.

144 'r ii E J EWISII U'll()l'l'A

388. Is. 35, 10. Mekil. d'R. Ishmael, Bo, p. 15a; Reshallalg, p. 25a ;Seder Eliyalm Zola, dl. 4. p. 179; .\1'idr. Tcmurah, ch. 3, sec. 12,Cd. 1.4-mherg 1850. of. Mekil. ¢1'R. Sl1'1m.-(m, Bcshallall, p. 67; Midr.Tehillim, oh. 48, sec. 4, cd. H.; Aggadat Shir ha-Shirim, p, 90.

389. Cf. Mekil. d'R. Ishmael, Do. p. l4a; p. 161). Tululnnl, 1'esal_nim54b; R. II. 101)-11a-b; .\1¢-gillah l7b: Sank. $7h; Yernsh. }'.ergot,oh. 2, pp. 4d-5a, Verush. '1à'anit. oh. 1. p. 63(1, A1101 d'R. Nathan,version 1. ch. 21, p. 3711; .\1i(1r. Fxocl. R.. oh. 18, sec. 12; rh. 25,see. 12: Mirlr. C:mt. R., oh. 2, to verse 7, ser. 1 , ch. 8, to verse 14, endof sec. l , Midr. Tanlj., 1`h-1.Iu1§1§o1ui, sec. 5, Cd. B.; Mirlr. '1èhi11im,eh. 9, sec. 2 ; eh. 59, sec 5 , eh. 70, sec. 18; Midr. Leilah Tob, Wa)-e1.Ii,p. 1181), Midr. Zn!a to Cant., oh. 5, p. lab; of. also, The Prayer to Godfor Israel, Siraeh, oh. 36, p. 440.

8190. Talmml, R. H. 311); Yonza 86h; Sank. $8a, Midi. Gen. R.,oh. 75, see. 1 , oh. 93, sec. 12, Midr. Numb. R., oh. 7, end of sec. 10 ;Mirlr. 1)eutr. R., oh. 2, sec. 23; Midr. Land-nt. R., oh. 2, sec. 6; Miclr.Tanlg., Wayiggash, ser. 5, ul. \V., M'dr. Tehillim, oh. 45, sec. 3, ed.B., oh. 106, sec. 9; Midr. 1.e15:ll.1 Tob, Miklgq, p. 1%b; Peseta R.,40, p. 172a; Midr. lm-(1adul, Ho, p. 81; 1"rke d'R. 'as-Kadosh, p. 25a ;of. Sash. 97a-b; 1.1u11in (13a; Yerush. Pcsa1.1in1, ch. 10, p. 37c, Ye-rush.Ta'anEt, eh. 1, p. 6-1:l: Mirlr. Gen. R., oh. 42, =ec. -1; ch. 56, sec. 9;Midr. Exud. R., ch. 50, sec. 3; Midi. Levit. R., ch. 29, sec. 10, Midr.1.:unent. R., ch. 3, end of sec. 1 ; cml of sec. 6; begin. of sec. S; sec. 9 ;Midr. Tomb., 11(-l~:1r, sec. 4, ed. B., Midr. Tchillirl, oh. 107, see. 2, Cd.B.; Midr. Znia to Cant., oh. 2, p. 12b.

391. Cf. Mckil. d'R. Ishmael, Bo, v. 7l1; Mckil. d'R. Shir eon,Beslmllaly, p. 38; Yerush. Bernkot, oh. l, p. 2c; Yerush. Yoma, oh. 3,p. 40b, Midr. Exod. R., oh. 19, see. 6; Midr. Lcvit. R., c'1. 17, sec. 7 :Midr. Cant. R., oh. 6, in verse 10, sec. l , Midr. Tanlg., Debarim, sec.2, Cd. B., .\1:idr. '1èhilliln, ch. 18, sec. 36, Cd. H.; Pesilgta d'R. Kahana,p. 56b; Miclr. Zum to Cant., oh. 2, p. 12a; of. also Midr. Cant. R., oh. 2,to verse 13, 4; Midi. Eccles. R., oh. 12, to verse 9, sec. l.

392. Fzek. 37, 15-28.393. Midr. Gen. R., eh. 98. sec. 2.394. Cf. Midr. T:u11II., Tlcznidbar, ser. 16, ed. 13.395. Is. 56, 1 ; Talmud, B. B. 10.1; Midr. FxW. R., ell. 30, sec. 24.396. Talmud, Shah. 13911; Szmh. $8a; Midr. Exod. R., ch. 30,

sec. 23, Midr. D4-utr. R., ch. 5, sec. 7; of. Midr. '1èl1il1i1u, begin. ofoh. 62, F. 104a, ed. w.

397. is. 1, 27; Pcsilgtn ¢l'R. Kahalm, p. 123b; Angndat Shir ha-Shirim, pp. 23-24; Midr. Zu\a to Cant, oh. 1, p. 9b.

NOTES 145

398. Midr. Cant. R., ch. 2, to verse 2, sec. 6.399. Cf- Midr. Zuta to Cant., ch. 1, p. 10b.400. Sank. $9b.401. Midr. Levit. R., ch. 7, sec. 3; of. Midr. Lament. R., ch. 3,

sec. 7.402. Midi. Fxod. R., ch. 25, sec. 12.403. Pesikta R., 31, p. 144b; of. Midr. Tchillim, begin. of ch. 62,

p. 104a, Cd. W.'404. Cf. Hosea 2, 21-22.405. Cf. Higger, Treatise Semahot, p. 66.406. Mekil. d'R. Ishmael, Bcshallah, pp. 33b-34a; Mckil. d'R.

Shirncon, Beshallah, p. 56; Midr. 'l`ehillim, oh. 31, sec. 8, ed. B.407. Hosea 2, 21-22; Mekil. d'R. Ishmael, ibid.; Mekil. d'R. Shir eon,

ibid.408. Abot, eh. 6, Krishnah 6; Talmud, Megillah 15a; Hulling 104b ;

of. end of Treatise Kallah.409. Treatise Kallah, at the end; of. Berakot 27b; Midr. Tank.,

Bemidbar, sec. 27, ed. B.410. Sefer Hasidim by R. Judah I-Ie-Hasid, sec. 67, Zitamir 1857.411. Is. 2, 2; Midr. Tehillim, ch. 50, sec. 1, Cd. B.412. Is. 2, 3. .413. Peseta R., 41, p. 172b.414. Cf. Ps. 121, 3.415. Cf. Deutr. 11, 12.416. Sifre, 'Ekeb, sec. 40, p. 78b.417. Mumford, The Story of Utopias, p. 306.418. Peseta R., 1, p. 2a.419. Is. 60, 8.420. Midi. Lelah Tob, Mishpagim, p. 86b; of. Midr. Tannaim to

Dcutr., p. 114, Midr. Gen. R., ch. 44, sec. 23 ; Midr. ha-Gadol, Lek Leka,col. 241.

421. Midr. Exod. R., oh. 24, sec. 4, of. Midr. Zut.a to Cant., ch. 6,p. 16b.

422. Zech. 2, 9, Midi. Exod. R., ch. 40, end of sec. 4.423. Midi. Lament. R., ch. 1, sec. 26 and 52; of. Menahot 87a.424. Midi. Exodus R., ch. 30, sec. 8, Midr. Tank., Wayishlah, sec. 9,

cd. W., of. Peseta R., 34, p. 159a.425. Midr. Exod. R., oh. 25, end of sec. 8, of. ibid., oh. 15, sec. 1.426. Pix-ke d'R. Eliezer, ch. 34; of. Midi. Cant. R., ch 8. to verse

6, sec. 4.

146 THE Jnwxsrx UTOPIA

427. Cf. Mekil. d'R. Ishmael, Beshallah, p. 25a; Mekil. d'R. Shir eon,Yitro, p. 106; Sifrc, \Vezot ha-Bcrakah, see. 343, p. 143a, Midr. Tanlg.,Beshallah, sec. 5, Cd. \V.; Seder Eliyahu R., oh. 18, p. 96.

428. Talmud, Megillah 29a; Pesilgta R., 41, p, 173b; Midr. Tanlg.,Lek I.eka, sec. 15, ed. \V., sec. 19, ed. B.; Ki Tabo, sec. 4, ed. VV.

429. Talxnurl. Kctubot 111b; 112b, B. B. 122a; Midr. Lament. R.,If trod., end of sec. 34, Midr. Aggadah to the Peutatcuch, Kedoshim,DD- 47-48.

430. Is. 40, 4; Midi. Dcutr. R., ch. 4, sec. 11.431. Is. 30, 25.432, Ts. 41, 18, Midi. Numb. R., ch. 14, sec. 2.433. Cf. Sifrc. Debarim, sec. 1, p. 6521, Yerush., Shcbi'it, eh. 6,

p. 36b, Yerush. Kiddushin, end of ch. 1, p. 61d, Midi. Gcu. R., oh. 69,see. 5, Midr. Exod. R., ch. 15, sec. 23.

434. Jer. 33, 10-11 , Talmud, Kctubot 8a, of. Midr. Dcutr. R., ch. 7,sec. l.

435. Is. 51, 3 ; Midi. Tanlg., Waychi, sec. 17, ed. VV. , of. Midr. Exod.R., oh. 19, sec. 1.

436. Sierra, Kcdoshim, p. 93b; Midi. Levit. R., ch. 2, see. 2; \Ve-Hizhir, Tezawweh, p. 100a-b. -

437. Cf. Midr. Gen. R., ch. 85, sec. 9.438. Jer. 24, 6.439. Amos 9, 15 ; Mekil. d'R. Ishmael, Bcshallah, p, 43b; Midi.

Deutr. R., ch. 3, end of sec. 11.440. Pirkc d'R. Eliczcr, end of ch. 42.441. Midr. Tanljn., Wayera, sec. 23, ed. W.442. Midi. Zut.a to Cant., oh. 1, p. 10a.443. Peseta d'R. Kahana, p. 145a.444. Is. 52, 8, Midr. Tank., Bemidbar, sec. 20, cd. B. , Midr. Tchillim,

oh. 13, sec. 2, cd. B., ch. 13, p. 40b, Cd. WV., of. ibid., end of oh. 84,p. 120b, ed. W.

445. Talmud, B. B. 122a.446. Cf. Peseta d'R. Kahana, p. 148a.447. Cf. also Talmud. Ketubot 8b, Ycrush. Ta'anit, ch. 2, p. 6Sc.448. Megillat Ta'anit, ch. 12, p. 3411; Talmud, B. K. 60b; Mcnahot

87a; Ycrush. Bcrakot, ch. 4, pp. 7d and 8a, Midi. Gen. R., ch. 49,sec. 2, oh. 59, sec. 5, ch. 64, sec. 4, oh. 100, sec. 9; Midr. Exod. R.,ch. 20, see. 18; Midr. Lcvit. R., oh. 10, cud of sec. 9; Midr. Cant.R., ch. 4, to verse 4, sec. 6, p. $5b, Midr. Tank., Noah, sec. II, Cd.\V., Wayera, see. 16, Midi. Tehillim, ch. 9, sec. 8, Cd. B., ch. 22,sec. 9; oh. 36, sec. 6; oh. 72, sec. 1 , oh. 87, sec. 3, Pesikta R., 26,

NOTES 147

p. 132a; Pesikta <l'R. Kahana, p. 1l6a; pp. 139b-140a; 146n-b; 147a ;148a; Aggadat Shir ha-Shirim, pp. 8-9; 1\1idr. Zut.u to Cant., oh. 1,p. 3a; p. 3b, ch. 2, p. 12a, Omar Midrashim by Wcrtheimer, p. 46 ;1\Iidr. Koncn, p. Sa, Otiyyot d'R. Akiba, version 2, p. 14b.

449. Midr. Cant. R., ch. 1, to verse 4, p. 8a, Pcsikta d'R. Kahaua,p. 147a-b.

450. Ta'anit Sa; Midi. Tehillim, ch. 122, p. 177b, ed. W., of. Midr.Aggadah to the Pcntatcuch, end of Zaw, p. 18.~451. Zcph. 3, 5; Mekil. d'R. Ishmael, Beshallalg, p. 32a.452. Talmud, Megillah l7b.453. Midi. Tehillim, cl1. 146, sec. 9. ed. B.454. Talmud, B. B. 75b.455. Cf- Midr. Exod. R., ch. 20, sec. 18; Aggadat Shir ha-Shirim,

pp. S-9; Peseta R., 30, p. l42a-b.456. Jer. 31, 22; Midi. Tomb., Lck Leka, sec. 4, ed. W. , sec. 5, ed. B. ;

Addition to Rc'eh, sec. 1, ed. B.457. Is. 60, 17, Midr. Tehillim, oh. 79, sec. 4, ed. B.458. Pesikta R., 8, p. 29b.459. Midr. Numb. R., ch. 11, end of see. 7.460. Mal. 3, 24; Midr. Deutr. R., ch. 4, sec. 11.461. Midr. Tehiliim, oh. 122, p. 177b, ed. W.; of. Yerush. Hagigah,

ch. 3, p. 79d.462. Pcsikta. R., 8, p. 29a-b.463. Is. 25, 8; Midr. Tank., Wayehi, sec. 7, ed. B.464. Zech. 8, 4-5; Sifre, 'Elgcb, sec. 43, p. 81a-b; Talmud, Makkot.

24b; Midr. Lament. R., oh. 5, sec. 18; Midr. Tchillim, ch. 145, sec. 1,ed. B.

465. Midi. Exod. R., oh. 52, end of sec. 5, Midr. Tank., Pclgude,sec. 8, ed. B.; of. Pesalgim 116b; Midi. Tehillim, ch. 147, sec. 3, cd. B.

466. Toscfta, Sukkah, ch. 3, sec. 3-10; Talmud, Sanh. $00a; Yerush.Shckalim, ch. 6, p. 50a, ed. Krotoshin; Midr. Tchillim, end of ch. 23,p. 72b, ed. W., Midi. ha-Gadol, X-Vaycra, col. 287; of. Midr. Gen. R.,oh. 48, see. 10, Midi. Numb. R., ch. 13, sec. 5, Midr. Tanl.1., Tcrumah,sec. 4, ed. B.

467. Talmud, B. B. 75a; Sanh. $00a; Pesikta d'R. Kahana, pp.l36b-137a; Bet ha-Midrash by Yellirlck, vol. 6, p. 118.

468. Pcsilgta R., 32, p. 149a ; Peseta d'R. Kahaua, p. 137a-b ;Bet ha-Midrash by Yellinck, vol. 3, p. 74.

469. Sifre, Debarim, sec. 1, p. $5a, Talmud, Pcsahim 50a; B. B.75b; Midr. Cant. R., oh. 7, to verse 5, sec. 3, Midr. Tanlg., Zaw, sec.16, ed. B., Midi. Tehillim, oh. 48, sec. 4, Cd. B.; Peseta R., 41,


pp. l72b-173a; Pcsikta d'R. Kahana, p. 108a-b; Bct ha-Midrash byYellinek, vol. 3, pp. 67 and 74, vol. 6, p. 118; of. Aptowitzer, T.heHeavenly Temple According to the Aggadah, reprint of an articlein the second vol. of the Tarbigr, pp. 31-33.

470. Is. 41, 19; Talmud, R. H. 23a.471. Tosefta Sot ah, oh. 11, sec. 14, Midr. Exod. R., ch. 23,

sec. 10; Midr. Cant. R., oh. 1, to verse 5, sec. 3; Midr. Tank., Additionto Dcbarim, sec. 3, ed. B., Midr. Tehillim, ch. 36, p. 87a, ed. W., of.B. B. 75a, Midr. Tank., Wayera, sec. 3, ed. VV.

472. The Sibylline Books, Book V, p. 405.473. Jer. 3, 17, Abot d'R. Nathan, version 1, ch. 35, p. 53b ,

Pcsikta d'R. Kahana, p. 143a-b.474. Is. 60, 3, Midr. Exod. R., oh. 15, sec. 21 , Pesilgta d'R. Kahana,

pp. 144b-145a.475. Pesikta d'R. Kahana, pp. 148b-149a, of. Tosefta, Ta'anit, ch. 4,

sec. 14, Tosefta, Sot ah, ch. 15, sec. 15, Toscfta B. B., ch. 2, sec. 17 ,Talmud, Ta'anit 30b; B. B. 60b, Pesikta R., 28, p. 136a-b; Midr.Zuta to Lament., pp. 33b and 42b.

476. Cf. Selihot for the Third Day of the Ten Days of Penitence,pp. 454-456.

477. Mckil. d'R. Shir eon, Beshallah, p. 70.478. Cf. Yerush. Berakot, ch. 4, p. 8a, Midr. Eccles. R., ch. 1, to

verse 7, sec. 8; Midr. Tank., Noah, sec. 17, ed. B., \Va'cra, see. 18 ,Yitro, sec. 14; Addition to Shelah, sec. 6; Pesikta d'R. Kahana, p.143a-b; Midr. Zuta to Lament., pp. 33b and 42b.

479. Midr. Tanlji., Waycra, sec. 4, ed. B.480. Pesilgta R., 35, p. 160b.481. Midr. Tchillim, ch. 147, sec. 3, ed. B. l Midr. Wayosha`, ch. 21,

p. 31 , of. Mekil. d'R. Shir eon, Bcshallah, p. 63, Midr. Tanlji., Naso,sec. 29, ed. B.

482. Cf. Midr. Levit. R., oh. 2, sec. 2; Midr. Samuel, oh. 19, p. 30a ;Aggadat Bereshit, ch. 48, pp. 96-97.

483. The Book of Tobit, ch. 13, pp. 236--238; of, ibid., pp. 239-240 :The Book of Baruch, ch. 5, pp. 594-595.

484. Cf. Megillat Ta'anit, last ch., p. 40b; Krishnah, Pesahim 116b ;Mish rah, '1`a'anit 26b; Toscfta, Ta'anit, ch. 4, sec. 9; Sifrc, \Vezot ha-Berakah, sec. 352, p. 145b; Talmud, Berakot 58b; Ketubot 8b; B. M.28b; Ycrush. Berakot, oh. 4, pp, 7d, Sa, Yerush. Yoma, ch. 1, p. 38c ;Yerush, Ta'anit, ch. 2, p. 65c; Treatise Soferim, ch. 21, sec. 2;Masscktot Ze'erot, pp. 81, 87; Midr. Gen. R., ch. 63, sec. 8, oh. 98,sec. 2; Midr. Levit. R., ch. 2, sec. 2, oh. 9, sec. 6; oh. 11, sec. 2; ch.

NOTES 149

30, sec. 16; Midi. Numb. R., oh. 16, end of sec. 11 ; Midi. Cant. R.,oh. 4 to verse 16, see. 1 , Mids. Tchillim, ch. 22, sec. 9, cd. B.; ch. 23,sec. 7; ch. 68, sec. 9; Midr. Lekah lob, Wayelgii, p. 1l8b; AggadatBercshit, ch. 72, p. 141 ; oh. 82, p. 157; Pesikta R., 27, p. 134a; 31,p. 144b; Pesikta <l'R Kahana, pp. 136b-137a, 144b; Miclr. Samuel,ch. 19, p. 30a, Midi. Mishlc, ch. 23, to verse 5, p. 47b, Aggadat Shirha-Shirim, pp. 23-24; Midr. Zula to Cant., ch. 1, p. 9b; Otiyyot d'R.Akiba, version 2, p. 14b, Ycllinck, Bet ha-Midrash, vol. 3, p. 74.. 485. Ycrush. Ma'ascr Sheri, ch. 5, p. 56a.

486. Cf- Mishnah, Sheknlim, ch. 6, M. 4, p. 49b, ed. Krotoshin; Mid-dot, cl1. 2, M. 5-6, cd. \Vilna; Tosefta, Yom lm-Kippurim, ch. 2,sec. 7; Melcil. d'R. Ishmael, Beshallah, p. 51b; Talmud, Yoma 38b;Yerush. Shckalim, ch. 6, p. 49c, Cd. Krotoshin; Yerush. Horayot, ch.3, p. 47c, Midi. Numb. R. ch. 15, sec. 10 , Midi. Tanlg., Bcha'aloteka,sec. 11, ed. B.; Midi. Tchillim, oh. 36, sec. 6, cd. B.; oh. 87, sec. 3;Midr. Lekalg Tob, Tcgawweh. p. 94a; Midi. Aggadah to the Penta-teuch, end of Wayalghel, p. 189; Pesilgta R., 8, p. 29a; Pcsikta d'R.Kahana, p. 144b.

487. Cf. Tamid, oh. 7, end of Krishnah 3; Sifre \Vezot ha-Berakah,sec. 354, p. 147a; Talmud, Bckorot 53b; Midi. Levit R., ch. 2, sec. 2;ch. 37, end of sec. 4; Midr. Numb. R., ch. 17, sec. 4; Midr. Tank.,l/Vayera, see. 3, cd. \V.; Tezawweh, sec. 15, Cd. \V.; Addition toShe1aljl, sec. 21, ed. B.; Re'eh, sec. 17, ed. B.; Midr. '1`ehillim, ch. 43,see. 1, cd. B., Peseta d'R. Kahana, p. Inna, Midr. ha-Gadol, Yitro,p. 240; Midr. Samuel, oh. 19, p. 30a, Midr. Koncn, p. 5, Yellinek,Bet ha-Midrash, vol. 3, p. 69, Aptowitzer, The Heavenly TempleAccording to the Aggadah, reprint of an article in the second volumeof the Tarbig, p. 18.

488. Additional Service for New Year, in Singer's Daily PrayerBook, p. 254.

489. Midr. I.cvit. R., ch. 9, see. 7; ch. 27, sec. 12; Midr. Tank.,Zaw, sec. 7, ed. W.; Error, sec. 19, ed. B. , Midr. Aggadah to the Penta-teueh, Zaw, p. 15; Midr. Tehillim, oh. 56, sec. 4, ed. B.; ch. 100,see. 4, ed. B., ch. 100, p. 139a, ed. \V., Pesikta Zutarti, Zaw, p. 11a ;of. Talmud, Megillah 18a; Midr. Numb. R., ch. 21, sec. 21 ; Midr.Tank., Pinchas, sec. 12, cd. B.; Midr. Tehillim, ch. 95, sec. 1, ed. B.

490. Tosefta, `Erubin, eh. 11, sec. 10.491. The Sibyllinc Books, Book III, p. 392.492. Midr. Deutr. R., ch. 5, sec. 3, of. Talmud, Sash. $3b, Midr.

Lcvit. R., ch. 9, sec. 2; Midr. Tank., Shemini, sec. 4, ed. W.; Midr.Lelah Tob, Tezawweh, p. 94a.

150 'run-; J EVVISH. UTOPIA

493. Cf. Nispal.1im l'Seder I-lliyax1'u Zul.a, Pirlgc ha-Yeridot, ch. 3, p. 56.494. Megillat T:l'anit, ch. 12, p. 34a, Miclr. Glnt. R., oh. 4, to

verse 4, sec. 6, p. $5h; Midr. Tanlg, \\'aIyc4e. sec. 9, ed. B. , Ki Tissa,sec. 13, al. W.; \VayaI;hul, sec. 6, Cd. B., Midi. Tclxillim. oh. 90, sec.18. ed. B.; Iilidr. Aggadah Ln the Pentateuch, 'lèrmuah, p. 167; PesilgtaR., 27. p. 13-Ia; 28, p. I35a: Aggzulnt S1~ir hal-Shirim, p. 107; SederEliyaliu R., 1:11. IS, p. 95; Midi. lm-(iadnl, Hereshit, col. 130; Bn. p. 76 ;Mich-. Zuqa to Cant., oh. 2. p. 12a; Bet lm-Mirlransh by Ycilinek, vol. 3.pp. 74-75, p. 180; if. Talmud, Zehaliim walsh, Midr. Gen. R., oh. 56,sec. 2: .\Ii<lr. Szunuel, oh. 19, p. 29h , Aptowitzer, The Heavenly '1èmple:\¢'<°nrv.'i1:g to lhc Aggadah, reprint of zm article in the second volumeof the Tarbig, pp. 31 -33.

495. Mekil. Cl'R. Shimenn, Reshalllal.\, p. 70; Midr. ha-Gadul, Beshal-l:II.1, p. 166.

49511. Ts. 2, 2. Midr. Tehillim. oh. 50, sec. 1, Cd. B., of. TreatiseSnferim, oh. 14, sec. 12.

496. Is. 2, 3; 'lòsef\:\, Menulgol. oh. 13, sec. 23; Tnlmucl, Pesalpim8Sa; Midr. Ira-Gzadol, \Vayishlal.l, col. 547-548; of. Aggadat Shir!1n-Shirim, pp. 34-35: Miclr. Z'lla to Cam., oh. 3, p. 14:l.

497. The Bonk of Enoch, eh. 90, p. 260.498. Midr. hen. R.. oh. 69, sec. 7; Midi. Exod. R., oh. 15, sec. 1 ;

Midr. Cant. R., ch. 2, to verse 13, sue. 3, .\Iidr. Tanl.\., Waycra, sec. 3,ed. \V.; PA-silgln. R., 40, p. 1691); Midr. ha-Gndol, Bcs11alla1.l, 11. 166 ;if. But ha-I\[i¢1rash by Ycilinck, vol. 3, p. 67.

498n. Midr. '1'ehillin1, oh. 29, acc. 2, Cd. B., if. Sifrc, l%cha'alo\cka,sec. 77, p. 20a, Mids. Numb. R., oh. 13, sec. 2.

499. Morning Service, in Singer's Daily Prayer Book, p. 55.500. Pirlge d'R. Eliczcr, oh. 51.501. Cf. Ycrush. Yoma, oh. 3, p. 41a , Ycrush. Shekzulim, oh. 5, p. 49a,

Cd. Krotoshin, M !¢lr. Carl. R., oh. 3, to vi-rsc 6, sec. 4.502. Midr. 'I`nnl§l., Iii ialIlm1:i\n. sec. 3, ed. W.MS. is. 28, 16- 17; Midr. Dculr. R., oh. 3. sec. 13; of. Lcvil. R., oh. 17,

ser. 7.504. Kalle R., at end of eh. 8.505. Cf. Midr. Exod. R., oh. 25, see. 8; Midr. Numb. R., oh. 9, sec.

49, M'dr. Tchillim. oh. 92, sec. 11, Cd. R., oh. 138, sec. 2: S:\'adial\'scommcrtary to Cant., at the cud, pp. 131-132, in \Verthcinwr's (farmha-Gconim, .Ierllsalcln 1925. Tur Oral; Hnyyi1n, it cud of sec. 122.

506. Midr. Gen. R., ch. 2, sec. 5, oh. 56, sec. 10: oh. 65, sec. 23 ,.\1i<1r. Exod. R., oh. 36, end of sec. 1 : Bet ha-Midrash by Yellinek,vol. 3, p. 69; of. Midi. Lcvil. R., ch. 31, sec. 11.

NOTES 151

507. Sank. $00a; Yerush. Shckalim, ch. 6, p. 50a, ed. Krotoshin, of.Peseta R., 33, p. 156b; Yellinek, Bet ha-Midrash, vol. 3, p. 68;vol. 6, p. 118.

508. Abot d'R. Nathan, version 2, end of oh. 5, pp. 9b-10a; of.Treatise Sofcrim, ch. 19, sec. 9, Midr. Levit. R., ch. 1, sec. 2, Midr.Numb. R., oh. 8, sec. 1 , Midr. Tank., Lek Leka, sec. 15, ed. W., sec.19, ed. B.; Re'eh, sec. 17, ed. B.; Pcsikta d'R. Kahana, p. 100a.

509. The Book of Jubilees, oh. 4, p. 19.510. The Sibylline Books, Book V, p. 405.511. Cf. Sifre Zuta, p. 57; Talmud, Yuma Sb; Yerush. Horayot,

cl1. 3, p. 47c; Midr. Exod. R., ch. 19, sec. 4, Midr. Levit. R., ch. 2.sec. 2, Midr. Numb. R., ch. 14, SCC. 13; Midr. Lelah Tob, To;awweh,p. 96a; Midr. Tchillim, ch. 87, sec. 6, cd. B., Midr. Samuel, oh. 19,p. 30a.

512. Cf- Tosefta, Ta'anit, oh. 4, sec. 9; Tosefta, 'Ax-akin, oh. 2, sec.7, Talmud, Yoma, Sb, 'Arakin 13b; Ycrush. Yebamot, ch. 8, p. 9d ;Yerush. Kiddushin, ch. 4, p. 65d; Midi. Levit. R., ch. 2, sec. 2; Midr.Numb. R., ch. 15, sec. 11 , Midr. Tank., Beha'aloteka, sec. 12, ed. B. ,Midi. Tchillim, ch. 36, sec. 6, cd. B.; ch. 87, sec. 3 and 6 ; Peseta d'R.Kahana, p. l44b; Midr. ha-Gadol, Beshallah, p. 177; Midr. Samuel,ch. 19, p. 30a; \Ve-Hizhir, Tegawweh, p. 100a-b.

513. Exod. 19, 6; Mekil. d'R. Shir eon, Yitro, p. 95; Midr. ha-Gadol,Yitro, pp. 204-205.

514. Cf- also Yerush. Megillah, ch. 2, p. 73b.515. Midi. Gen. R., ch. 80, sec. 1.516. Mal. 2, 7.517. Job 10, 22; Midr. Exod. R., ch. 38, sec. 3.518. Midi. Tank., Lck Leka, see. 4, ed. W. , sec. 5, ed. B. , Naso, sec.

18, cd. \V.; Pesilgta R., 5, p. 22b ; of. Midr. Deutr. R., oh. 1, sec. 9.519. Ezek. 36, 25; Midr. Lcvit. R., ch. 15, sec. 9, Midr. Tank.,

Iglulgkat, see. 28, Cd. B., Peseta d'R. Kahana, p. 41b; of. Abot d'R.Nathan, version 1, ch. 34, p. 50b.

519a. Abraham Lincoln's Peoria Speech, October 16, 1854.520. Midr. Lament. R., oh. 1, sec. 41 , Midr. Tank., Error, sec. 3,

ed. WV.; Midi. Samuel, end of oh. 24, p. 39b.521. Midr. ha-Gadoi, Bereshit, col. 130; of. Beshahah, p. 177.522. Cf. Megillah 18a, Midr. Gen. R., oh. 56, sec. 2 , Midr. ha-Gadol.

Wayera, col. 320-321 ; Shoot, pp. 42-43.523. Zeph. 3, 9.524. Midi. Tehillim, oh. 66, sec. 1, Cd. B.

11

152 THE JEYVISH UTOPIA

525. Cf- Mishnah, Berakot ch. 1, M. 5; Mish rah, Tamid, endof oh. 7, Krishnah 4 ; Mckil. d'R. Shir eon, Beshallah, p. 57; Siire, Re'eh,sec. 130, p. 101a; Ha'azinu, sec. 333, p. 140b; Talmud, Sash. $3b ,9lb; Yerush. Megillah, ch. 2, p. 73a; Abot d'R. Nathan, version 1,ch. 1, p. 4a; Treatise Soferim, oh. 18, sec. 1 ; Midr. Gen. R., oh. 6,see. 6, Midr. Lcvit. R., ch. 9, see. 7, ch. 27, sec. 12, Midr. Deutr.R., ch. 7, sec. 1, Midr. Eccles. R., ch. 1, to verse 7, sec. 7, to verse 9,sec. 1 , Midr. Cant. R., ch. 4, to verse 4, sec. 3, p. $5a, ed. \Vilna ;Midr. Tank., Bercshit, sec. 25 and 32, ed. B., Zaw, sec. 7, cd. W. ;Error, sec. 19, ed. B., Miclr. Aggadah to the Pentateuch, Zaw, p. 15 ,Midr. Tchillim, ch. 9, sec. 5, ed. B.; ch. 56, sec. 4, ed. B.; ch. 100,sec. 4, Cd. B., ch. 100, p. 139a, ed. W.; ch. 106, sec. 2, ed. B.; eh. 118,sec. 8 and 14, ed. B.; Pcsikta d'R. Kahana, pp. 181b-182a, 201a;Midi. Hallcl, pp. 1, 5, 14, 42; Pesikta Zugarti, Zaw, p. 11a.

526. Midr. 1-Iallcl, p. 4.527. Is. 65, 24, Midi. Exod. R., oh. 21, sec. 3, Midr. Tanh., Mish-

patim, sec. 16, ed. W.; Error, sec. 23, cd. B.528. Is. 30, 19 ; Midi. Tank., Mishpagim, sec. 9, Cd. B.529. Ps. 91, 15; Midi. Tehillim, ch. 91, see. 8, ed. B.530. Sukkah $2a; Yerush. Sukkah, ch. 5, p. 55b; Midi. Gen. R.,

ch. 48, sec. 11; Midr. Exod. R., ch. 46, sec. 4; Midr. Deutr. R. oh. 2,sec. 30; Midi. Tank., Yitro, sec. 17, Cd. W.; Kedoshim see. 14, Cd.B.; Midr. Aggadah to the Pentateuch, Tern rah, p. 168; end ofKedoshim, p. 50; Seder Eliyahu R., ch. 2, p. 7.

531. Ezck. 36, 26, Ycrush. Yoma, begin. of ch. 4, p. 41b, Midi.Exod. R., oh. 41, end of sec. 7 ; Midi. Numb. R., oh. 15, sec. 16; ch. 17,sec. 6; Midi. Dcutr. R., ch. 6, see. 14; Midi. Eccles. R., ch. 9, to

. - Ki Tissa,sec. 13; Wayilgra, see. 12; Kcdoshim, sec. 15; Beha'alotcka, sec. 19 ;Shclalg, see. 31 ; Addition to I;Iul.<kat, sec. 1, ed. B.; 'El;eb, see. 11,Cd. W.; Midr. Aggaduh to the Pentateuch, Wayilgra, p. 9; Pesilgtad'R. Kahana, p. 165a, Aggadat Bcrcshit, ch. 23, p. 47; Midi. ha-Gadol, Milgl5c4, col. 637-638.

532. Midr. Dcutr. R., ch. 2, sec. 30, Midr. Tank., Bercshit, sec. 40,ed. B.; Ki Tissa,, see. 13, Wayikra, sec. 12; T§edoshim, see. 14 and15; Midi. Aggadah to the Pentateuch, end of Kcdoshim, p. 50.

533. Midr. Gen. R., oh. 89, SCC. 1.534. Midi. I.cvit. R., ch. 30, sec. 3; Midr. Tank., Addition to 1.-Iul;1<ut.

verse 15, sec. 8, Midi. Tanh., Bereshit,° sec. 40, ed. B. ,

sec. 1, ed. B.535. Yerush. Yoma, begin. of ch. 4, p. 41b; Midr. Gen. R., oh. 34,

sec. 15.

NOTES 153

536. Pirke d'R. Eliezer, end of ch. 29.537. Cf. Talmud. Sukkah $2a; Midr. Eccles. R., ch. 2, to verse 1,

sec. 1, Midr. Tank., \Vayishlah, sec. 10, ed. \(V.; Aggadat Bereshit, ch.23, p. 47; Peseta R., 37, p. 163a ; Seder Eliyahu R., ch. 3, p. 14; PesiktaZugarti, Shelah, p. $0b; Yellinek, Bet ha-Midrash, vol. 6, p. 120 ;Wertheimcr, Omar Midrashim, p. 46; of. also, The Assumption ofMoses, ch. 10, p. 421.

538. Is. 11, 9.539. Jer. 31, 34, Midr. Exod. R., ch. 21, sec. 3; ch. 38, sec. 3; Midr.

Dcutr. R., ch. 6, sec. 14 ; Midr. Tank., Bemidbar, sec. 20, ed. B.; 'El§cb,sec. 11, ed. W.; Midr. ha-Gadol, Mikkel, col. 637-638; of. Yerush.Shckalim, at end of ch. 3, p. 47c, ed. Krotoshin; Seder Eliyahu R.,oh. 2, p. 7; We-Hizhir, Yitro, p. 36b.

540. Midi. Gen. R., ch. 95, sec. 3, Midr. Eccles. R., oh. 2, to verse 1,see. 1 ; Midr. Tank., Wayiggash, sec. 12, cd. B.; Ki Tabo, sec. 4, cd. W. ;Peseta d'R. Kahana, p. 107a.

541. The Book of Jubilccs, oh. 23, p. 49.542. Zeph, 3, 9, Midr. Tanlg., Noah, sec. 19, ed. \V.543. Pirie d'R. ha-Kadosh, p. 30a.544. Sifre, Wezot ha-Berakah, sec. 343, p. 143a.545. Yerush. Shebi'it, end of ch. 4, p. 35c; Abot d'R. Nathan, version

2, ch. 43, p. 60b; Midr. Gen. R., ch. 2, sec. 4; Midr. Numb. R.,oh. 13, sec. 11 , Midr. Ruth R., oh. 7, sec. 2; Menorat ha-Maor byR. Isaac Aboab, ch. 311 ; of. Sifre, Ha'azinu, sec. 310, p. 134a; Midr.Tehillim, begin. of ch. 21, p. 64a-b, cd. NV.; Midr. ha-Gadol, \Nayishla1§1,col. 547-548; Scfer Iglasidim by R. Judah He-Hasid, sec. 939, p. 244,Zitamir 1857.

546. Cf. Megillah 6a.547. Amos 8, 11 ; Midi. Gen. R., ch. 25, sec. 3; oh. 40, sec. 3;

oh. 64, sec. 2; Midr. Ruth R., ch. 1, begin. of sec. 4, Midr. Samuel,oh. 28, p. 44a; Midr. ha-Gadol, Wayegc, col. 466; Miklgcg, col. 641-642; Midr. Hallcl, p. 13.

548. Amos 8, 12;549. Is. 44, 3; Midr. Aggadah to the Pcntateuch, 'Ekcb, p. 188; of.

Toscfta, 'Eduyot, ch. 1, see. 1, Talmud, Shab., $38b.550. Cf. Treatise Soierim, oh. 19, end of sec. 12; Landshuth, Seder

Bilgkur Holixn, Part I, p. 61, cd. Berlin 1867.551. Is. 24, 23; Midi. Tank., She rot, sec. 21, ed. B.; sec. 24, Cd. W. ;

Midr. Tehillim, ch. 119, sec. 43, ed. B., of. Midi. Tank., She rot, sec.29, ed. W.

154 THE ]'laVISH UTOPIA

552. Ezek. 36, 27, Midr. Numb. R., ch. 17, sec. 6; Midr. Tank.,Shclah, sec. 31, ed. B.

553. Midr., Tank., Noah, sec. 3 and 12, cd. W.; Wayakhel, sec. 6;Midi. Tchillim, oh. 119, sec. 34, ed. B.; of. Midr. Levit. R., ch. 13,sec. 2 ; Midi. Eccles. R., ch. 1, to verse 9, sec. 1 ; Midi. Tank., Shemini,sec. 14, ed. B.; Midr. Aggadah to the Pentateuch, end of Shemini,p. 27; Mashmi'a. Ycshu'ah by R. Isaac Abravancl, p. 38a.

554. Cf. 'Ab. Zarah 2a-3b; Yerush. 'Ab Zarah, ch. 2, p. 40c, Midr.Tank., Shore;im, sec. 9, Cd. B., Midr. Tehillim, ch. 21, sec. 1, ed. B. ,Midr. ha-Gadol, Wayishlah, col. 547-548.

555. Cf. Toseita 'Eduyot, ch. 1, sec. 1 , Mckil. d'R. Ishmael, Bo,p. 13a; Sifre, 'Ekcb, see. 48, p. 84b; Talmud, Shab. $38b; Midr. LelahTob, Bo, p. 33b.

556. Cf. Talmud, Yebamot 102a; Mcnahot 45a; Abot d'R. Nathan,version 1, ch. 34, p. Sla; version 2, ch. 37, p. 49b, Midi. Gcn. R., ch.98, sec. 9.

557. Cf- Midr. Numb. R., ch. 19, sec 6; Midr. Eccles. R., ch. II,to verse 8, sec. 1 , Midi. Tanl2l., Hukkat, sec. 24, ed. B., Pesikta R.,14, p. 64a-b; Pesikta d'R. Kahana, p. 39a-b, p. 55a; Midr. Tehillim,ch. 146, sec. 5, ed. B.; Midi. Aggadah to the Pentateuch, Terumah,p. 167; Aggadat Bereshit, ch. 70, p. 137.

558. Yerush., Hagigah, ch. 2, p. 77d; of. Babyl. Talmud, Pesahim50a; Hagigah 14a.

559. Cf. Midr. Tannaim to Deutr., p. 114; Talmud, Niddah 61b ;Midi. Levit. R., oh. 13, sec. 3, Midi. ha-Gadol, Noah, col. 176.

560. Cf. Midr. Tehillim, ch. 146, sec. 4 and 5, ed. B.; Otiyyot d'R.Akiba, version 2, p. 16b; Ycshu'ot Meshiho by R. Isaac Abravanel,division 4, ch. 3, p. 48a-b; Reifmann, Bet Talmud, vol. 3, pp. 333-334 ;Buber, Bet Talmud, vol. 4, pp. 54-55 , I. M. Guttmann, :Behinat Kiyyumha-Migwot, pp. 75-78.

561. Midr. Tehillim, ch. 73, sec. 4, ed. B.562. Cf. Yerush. Megillah, ch. 1, p. 70d; Aggadat Esther, ch. 9,

p. 40a-b; The Responsa of RaDBaZ, vol. 2, sec. 666, Venice 1743.563. Midr. Numb. R., oh. 21, sec. 25, Midr. Tank., Pinehas, sec. 17,

ed. B.; Midi. Aggadah to the Pentatcuch, Ki Tissa, p. 181; Midr.Lekah Tob, Bo, p. 31b.

564. Cf- Aggadat Esther, ch. 6, p. 33a; ch. 9, p. 40a-b; Midr. Misfile,ch. 9, to verse 2, p. 31a; Rcsponsa of RaSHBa, sec. 93, Vienna 1812 ;Responsa of RaDBaZ, vol. 2, sec. 828, Venice 1743.

NOTES 155

565..Incl 3, 1 ; Midr. Levit. R., ch. 1, sec. 14; Midr. Tank., Mikkel,sec. 2, ed. W., sec. 4, cd. B., Midr. Tchillim, oh. 14, sec. 6, ed. B. ,of. Mckil. d'R. Shir con, Bcshallah, p. 52, Talmud, Sanhedrin $1b.

566. Midr. Cant. R., ch. 4, to verse 11, sec. 1 , Midr. Ruth R., If trod.,sec. 2, Midr. Eccles. R., oh. 1, to verse II, sec. 1.

567. Midr. Tank., Wa'era, sec. 5, ed. B., Midr. Tehillim, oh. 17,sec. 13, ed. B.; Aggadat Bcrcshit, ch. 23, p. 47; ch. 68, p. 134; Midr.ha-Gadol, \Vayishlah, col. 534; of. Otiyyot d'R. Akiba, version 2,p. 18b.

568. Cf. Midr. Gen. R., ch. 12, sec. 6; ch. 95, sec. 1 , Midr. Tixod. R.,oh. 15, sec. 22, Midi. Levit. R., ch. 30, sec. 3, Midr. Numb. R., oh. 13,sec. 12; ch. 23, sec. 4; Midr. Tanl_1., Bereshit, sec. 18, cd. B., Hay yeSarah, sec. 3, cd. W. ; \Nayiggasll, sec. 8, Cd. W.; sec. 9, ed. B. ; Mezora',sec. 7, ed. B. , Masse'e, see. 3, cd. W. , Aggadat Bcreshit, ch. 79, p. 151 ;Midr. Lckah '1`ob, Bercshit, p. 9b; Midr. ha-Gadol, Bcrcshit, col.65-66; Noah, col. 156-157; Pirie d'R. Eliezcr, chapters 45 and 51.

569. Is. 65, 17; Midr. Aggadah to the Pentateuch, Pelgude, p. 190 ;Midr. Wayosha', ch. 22, pp. 31-33, of. Midr. Exod. R., oh. 15 sec, 21 ;Midr. Eccles. R., oh. 3, to verse 15, sec. 1; Midi. Tanljl., Bereshit,sec. 20, cd. B., Niggabim, sec. 4, Cd. W.; Midr. Tchillim, oh. 104, sec.24, ed. B.; Wertheimer, Omar Midrashim, p. 46.

570. Kallah R., at end of ch. 8.571. Midr. ha-Gadol, She rot, p. 29; Otiyyot d'R. Akiba, version 2,

pp. la and 15b; c.f. Midr. Deutr. R., ch. 11, begin. of sec. 10; Ag-gadat Bereshit, ch. 23, p. 47.

572. Midr. ha-Gadol, Bereshit, col. 65.573. IV Ezra, oh. 6, 1>1>- 576-577.574. Ibid., oh. 7, P- 590.575. Cf. Mark 4, 11 ; Luke 17, 20-21 ; John 3, 5.576. Cf- Luke 10, 23-24; Mark 9, 1 ; 12, 34.577. Cf. Luke 8, 1; 11, 20; Acts 14, 22.578. I Corinthians 15, 50.579. Cf- also, I Corinthians 6, 9-10.580. Singer's Daily Prayer Book, Morning Service, pp. 76-77.581. Midr. Esther R., ch. 1, sec. 13, of. Sifre Beha'aloteka, sec. 78,

p. 20b, Sifre Zuta, p. 57; Abot d'R. Nathan, version 2, ch. 45, p. 63a ;Midr. Numb. R., eh. 14, sec. 13, Aggadat Bereshit, ch. 83, p. 160,Midi. Tehi11im, eh. 5, sec. 4, ed. B.; ch. 57, sec. 3; di. 75, sec. 5;oh. 76, sec. 3; Midr. Samuel, ch. 19, pp. Slb, $2b; Midi. Misfile, at endof ch. 19, pp- 43b-44a; Midi. ha-Gadol, Beshallalgi, p. 177.


582. Aggadat Bereshit, end of ch. 72, p. 141; of. Midr. Levit. R.,ch. 2, sec. 2; Midr. Tehillim, oh. 92, sec. 10, ed. B.; Midr. Samuel,oh. 19, p. 30a, \Ve-Hizhir, Tezawweh, p. 100a-b.

583. Midi. Samuel, ch. 19, p. 3la. .584. Midr. Tehillim, ch. 18, sec. 36, ed. B.585. Zcph. 3, 9; Midr. Gen. R., oh. 88, sec. 7.586. Berakot 9b; 58a; Yerush. Nazir, ch. 7, p. 56a.587. Cf. Selihot for the Day preceding New Year, p. 266; Midi.

ha-Gadol, Bereshit, col. 130.588. The Psalms of Solomon, oh. 17, pp. 649-651.589. Cf. Sifrc, Beha'alotcka, sec. 92, p. 25b ; Talmud, Sanh. $2a;

Midr. Exod. R., ch. 5, see. 12, ed. Willa; Midr. Tank., 1/Vayiggash,sec. 7, ed. W. , Shexnot, sec. 26, cd. B.

590. Mckil. d'R. Shir eon, Beshallah, p. 70; Sifre, \Va'ethanan,sec. 31, p. 73a, Midr. Tank., Wayishlah, see. 30, ed. B., Midr. ha-Gadol, Beshallah, p. 167.

591. Is. 33, 22; Midr. Dcutr. R., ch. 5, sec. 11.592. Midi. Tehillim, ch. 98, sec. 2, ed. B. ; ch. 147, see. 2.593. Is. 2, 17; Mekil. d'R. Shir eon, Beshallah, pp. 57-58; Talmud,

Sanh. 97a-b; Midr. Gen. R., ch. 77, sec. 1; Teshubot Ha-Geonim, Asaf,p. 245 ; Selihot for the Day preceding Rosh ha-Shanah, pp. 267-271.

594. Cf. Midr. Numb. R., ch. 14, sec. 3.595. Midr. Tank., Shofegim, sec. 8, ed. B.596. Midr. Tehillim, ch. 48, sec. 2, ed. B.597. Talmud, Pesahini 50a.598. Is. 64, 3; Midr. Tank., Bereshit, sec. 1, ed. W.599. Midi. Esther R., ch. l, sec. 4.600. Singer's Daily Prayer Book, Service for New Year, pp. 239-241601. Singer's Daily Prayer Book, The Burial Service, p. 321.

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1880.

THI8 Jrfwrsu UTOPIA

treasured l1()f laid up; for her gain shall he for them thatdwell before the T.or¢L to cat their Gll am for stately cloth-ing." so Similarly, the treasures of gold, silver, precious stones,pearls, and valuable vessels that have been lust in the seasand oceans in the course of centuries will be raised up andturned over to the righteous."' Joseph hid three treasuries inegypt • Clue was discovered by Korah, one by Antoninus, amone is reserved for the righteous in the ideal world."" Inthe present era. the wicked are ordinarily rich, having manycomforts of life, while the righteous are poor, missing thejoys of life. But in the ideal era, the Lord will open all thetreasures for the upright, and the unrighteous will so Flier."'(Jod, the Creator of the world, is not satisfied with the presentera h1 which the wicked prosper. Ile will he happy, so tospeak, only in the era to come, when the world will he gorerneclhy the doings and actions of the upright, and thus all thejoys and happiness will he shared hy the righteous and just?"

yous we learn from another source. A scholar asked R. Judahha-Nasi, ns to the meaning of the alcove-mentioned verse." Fm' her gain shall be for tllenl that dwell before the Lordto eat their till and for stately clothing ". To this, R..Judahreplied ' " This alludes to people like you and your colleagues,who are wrapped in linen, and who think of themselves ofIIU importance whatever." an This is corroborated hy a state-me|1t of R. ]ercmiah to the effect that in the future, thelloly One, blessed he He, will rejuvenate the life of thescholars, lmoth in their physical constitutions, reflected intheir facial expressions, and in their attires ,- -as it is said,tat they that love 1-lint he as the sun when he doeth forth

in his might."" The main reward of the scholar, however.will he intellectual and spiritual in character."' Thus, it isthe scholar who is intellectually master both in this era and inthe era to come;"" and the light of the scholar will he asbrilliant as torches and lighttiixlgs."

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The Jewish Utopia - ia803104.us.archive.org

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