: Louis Ginzberg
: Legends of the Jews All four volumes in a single file
: Seltzer Books
: 9781455301775
: 1
: CHF 0.10
:
: Judentum
: English
: 1546
: DRM
: PC/MAC/eReader/Tablet
: ePUB

Bible times and characters from creation to Esther. The introduction begins: 'The term Rabbinic was applied to the Jewish Literature of post-Biblical times by those who conceived the Judaism of the later epoch to be something different from the Judaism of the Bible, something actually opposed to it. Such observers held that the Jewish nation ceased to exist with the moment when its political independence was destroyed. For them the Judaism of the later epoch has been a Judaism of the Synagogue, the spokesmen of which have been the scholars, the Rabbis. And what this phase of Judaism brought forth has been considered by them to be the product of the schools rather than the product of practical, pulsating life. Poetic phantasmagoria, frequently the vaporings of morbid visionaries, is the material out of which these scholars construct the theologic system of the Rabbis, and fairy tales, the spontaneous creations of the people, which take the form of sacred legend in Jewish literature, are denominated the Scriptural exegesis of the Rabbis, and condemned incontinently as nugae rabbinorum.'

I


 

THE CREATION OF THE WORLD

 

THE FIRST THINGS CREATED

 

In the beginning, two thousand years before the heaven and the earth, seven things were created: the Torah written with black fire on white fire, and lying in the lap of God; the Divine Throne, erected in the heaven which later was over the heads of the Hayyot; Paradise on the right side of God, Hell on the left side; the Celestial Sanctuary directly in front of God, having a jewel on its altar graven with the Name of the Messiah, and a Voice that cries aloud,"Return, ye children of men."[1]

 

When God resolved upon the creation of the world, He took counsel with the Torah.[2] Her advice was this:"O Lord, a king without an army and without courtiers and attendants hardly deserves the name of king, for none is nigh to express the homage due to him." The answer pleased God exceedingly. Thus did He teach all earthly kings, by His Divine example, to undertake naught without first consulting advisers.[3]

 

The advice of the Torah was given with some reservations. She was skeptical about the value of an earthly world, on account of the sinfulness of men, who would be sure to disregard her precepts. But God dispelled her doubts. He told her, that repentance had been created long before, and sinners would have the opportunity of mending their ways. Besides, the Temple service would be invested with atoning power, and Paradise and hell were intended to do duty as reward and punishment. Finally, the Messiah was appointed to bring salvation, which would put an end to all sinfulness.[4]

 

Nor is this world inhabited by man the first of things earthly created by God. He made several worlds before ours, but He destroyed them all, because He was pleased with none until He created ours.[5] But even this last world would have had no permanence, if God had executed His original plan of ruling it according to the principle of strict justice. It was only when He saw that justice by itself would undermine the world that He associated mercy with justice, and made them to rule jointly.[6] Thus, from the beginning of all things prevailed Divine goodness, without which nothing could have continued to exist. If not for it, the myriads of evil spirits had soon put an end to the generations of men. But the goodness of God has ordained, that in every Nisan, at the time of the spring equinox, the seraphim shall approach the world of spirits, and intimidate them so that they fear to do harm to men. Again, if God in His goodness had not given protection to the weak, the tame animals would have been extirpated long ago by the wild animals. In Tammuz, at the time of the summer solstice, when the strength of behemot is at its height, he roars so loud that all the animals hear it, and for a whole year they are affrighted and timid, and their acts become less ferocious than their nature is. Again, in Tishri, at the time of the autumnal equinox, the great bird ziz[7] flaps his w