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36. How do our wise men express this? Syya730 70 70107 hypo370 nv DVD “ We must thank God for the
misfortune , as well as for הרעה כל מה דעביד רחמנא לטב עביד •
the good; for all, that the merciful God does, happens for the welfare of his creatures.”
37. Can you give me some examples, transmitted to us through holy writ, of resignation to the will of God?
Job (1. ch. 21 v.) said ; “ The Eternal has given, the Eternal g708' Du un nps 'n gnalo has taken away; praised be the
name of the Lord.” Ely (1 Sam. 3 ch. 18 v.) said : “ He is the Eternal ; may he do, noy' n'ya 21077 8in1 'OO as seems best to him.”
David (2 Sam. 15 ch. 26 v.) said : “Here I am! May he do unto • 7'2"ya 210 VR noy' 30 me, as it may be pleasing to him.”
38. What does Moses teach us of the attributes of God? 700 371 D'ON 778 71001 din 58 'o'n 6 The Eternal is unchangeably yubi quy NVI D'Dhe'700 783 on the Eternal Being ; an al
op sbapo nsoni mighty God, most merciful and gracious ; withholding long his anger, and full of kindness and truth ; who preserveth his kindness to the thousandth generation, and who pardoneth wickedness, transgressions, and sin, but who suffereth nothing to pass unnoticed” (i. e. without making the wicked feel the consequence of their sins, if they do not repent in time). (Ex. 34 ch. 6—7 v.)
MOVD1377 ho ro shyo bin 91807 “ He, the rock of protection! his
• sin mas pris hyyp89 73108 5x deeds are perfect ; for all his ways are just ; he is the God of truth, and without evil, he is just and righteous.” (Deut. 32 ch. 4 v.)
39. How then do you reconcile the providence and justice of God, with the great mass of evil, which exists, and the number of wicked deeds, which are perpetrated in this world?
God has imparted to man freedom of will-without which neither virtue nor vice could exist—therefore does he suffer even the evil to be done; but he punishes it, confines it within certain limits and bounds, and causes good to arise from it. And thus spoke Joseph to his brothers, when they came to offer themselves, as his servants: navn D'obe nya by anyon ONNI “ Though you intended to do
ocos me evil, yet did God direct it to good.” (Gen. 50 ch. 20 v.)
40. But are not the good frequently afflicted with misfortunes, whilst the wicked prosper?
At occurrences of this kind, we must be extremely cautious and circumspect in our judgment, because we can never know exactly the nature and connection of things. For even granted, that the happy man, whom we call bad, should not have a good heart, nor, that the pious, unhappy one, be at heart a villain: yet are the sufferings and mishaps, which he may endure, often very wholesome to the pious man; and the good luck of the wicked, is often only apparent and of short duration. And then again it must be borne in mind, that only in the life to come, will virtue receive its full reward, and vice its whole punishment.
obry wyo sapn sa biyuda non se “Be not jealous about the 10" 787 on how: 210 noyi'na nua happiness of the wicked,
disoo with money envy not those who practise evil. Trust in the Eternal, and do what is good ; preserve thy innocence, for it (virtue) causes at last happiness to man.” (Ps. 37.)
07770 nynn zwyn dino nwya yox m08 “Because punishment does :ynnwys on3 0787 33 35 xe ba gany not follow evil deeds DI 313 778 neo yn nwy som Os quickly, therefore be
comes the heart of man careless, and practises
יודע אני אשר יהיה טוב ליראי האלהים אשר ייראו מלפניו •
wickedness. But let the sinner commit sins a hundred fold, and experience indulgence ; yet am I convinced, that true happiness will be the sure recompense of the pious, whilst they fear God.” (Eccl. 8 ch. 11--12 v.)
41. What does Scripture teach us further on this subject?
That we should never presume to find fault with God's wise dispensations, as his ways are inscrutable to us. That it would be punishable temerity for a blind mortal to presume to penetrate into the mysterious decrees of the Deity.
Woe to him , who rebels against * הוי רב את יצרו חרש את חרשי אדמה
his Maker ! let one fragment היאמר חמר ליצרו מה תעשה ופערן
150°779* dispute with the other earthly fragment; but can the clay say to its potter : what doest thou ? and thou provest not thy hands by thy work ?” (Is. 45 ch. 9 v.)
,I reflected concerning him » ואחשבה לדעת זאת עמל היא בעיני ער
and sought truth ; but all אבוא אל מקדשי אל אבינה לאחריתם • ,searching was only painful ואני בער ולא אדע בהמות הייתי עמן •
till I came into the sanctuary of the Lord, and learned to know its object. Now I am willingly ignorant and will not search, am willingly before thee like the beast.” (Ps. 73, 16–22 v.)
And thus say also our wise men :
-Our reason is not able to ex * אין בידינו לא משלות הרשעים ואף לא
•Op'780 910'3 plain correctly the happiness of the wicked, nor the afflictions of the righteous.” (Aboth iv.)
42. What are the consequences of our death? .: We lose all the earthly goods, which we may bave possess
ed ; our body will be given over to corruption ; but our soul has the promise of a future life.
And the dust will return unto * וישוב העפר אל הארץ כשהיה והרוח
nn) wux binho7 4 zion the earth whence it came, and the spirit will return unto God who gave it.” (Eccl. 12 ch. 7 v.)
43. What impression ought this to make upon us? We must never fix our minds too strongly upon the goods of this sensual world; never be proud of beauty and strength; but we should aim already at an early period of life to make ourselves acquainted with the real and noble object of our existence. , insana dan Shan bx in 108 773 “ Thus speaketh the Eternal : shans sø, 071212 1220 Sbani 589 Let not the wise boast of Shannot shona naid DR 3, 110ya quy his wisdom, the strong man non ey 'n '18 'I 'nx you soon not of his strength, nor the
משפט וצדקה בארץ כי באלה חפצתי
rich man of his riches
• 'n ox) for this alone can a man praise himself, to understand, and know me, how I, the Eternal, : exercise grace, justice, and righteousness on earth, how I find pleasure in these ; speaks the Eternal.” (Jer. 9 ch. 22 v.)
44. What arguments does reason alone furnish us relative to the immortality of the soul?
We see clearly, that nothing in the whole range of nature is
entirely destroyed, and of annihilation we can form no idea. ** Only the forms are changed; the inherent powers continues nevertheless to operate; the fruit rises out of the annihilation, new, young, and manifold ;—even animals change—as, for example, the butterfly. How can we then suppose, that the Most Merciful should annihilate the human soul, the masterwork of his creation, after having gifted it with so many noble endowments, which all tend to point out its being destined for the enjoyment of the highest felicity?
No; not to deceive me, did God implant in my bosom this eager desire for everlasting existence, this longing for unending bliss. I may therefore, relying on the faithfulness of his word and his kindness, confidently expect a happier and eternal life.
•798775 7303 10X 731427.703 “ How great is that beatitude, which thou hast laid by for those who fear thee !” (Ps. 31, v. 20.) O'N 7983 777178 378 vb) 77'ni “ And may thy soul, my lord,
•70758 17 ne be bound up in the bond of life, with the Eternal thy God !” (1 Sam. 25 ch. 29 v.)
45. Does not the knowledge we possess of the attributes of God, already compel us, to believe in the immortality of our soul?
Certainly. We know him, as an all-wise and all-just God; we see, that he has imparted to us desires and capacities (as, for instance, the ever active desire for the acquirement of truth, and the insatiable thirst for wisdom and higher knowledge, which would be useless and even absolutely burdensome to us, were we to die away for everlasting and irrevocably, in the midst of our endeavours, when our wishes are not yet satisfied, even in a slight degree, since, with all our toiling, we can only view the surface of truth and wisdom. Then again we often see the righteous oppressed and miserable, or dying prematurely; and many an evil minded man live long