It is a Merit to Assist Thee!

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22. The Rabbi was then concerned to leave the land of the Khazari and to betake himself to Jerusalem. The king was loth to let him go, and spoke to him in this sense as follows: What can be sought in Palestine nowadays, since the divine reflex is absent from it, whilst, with a pure mind and desire, one can approach God in any place. Why wilt thou run into danger. on land and water and among various peoples?

23. The Rabbi answered: The visible Shekhināh has, indeed, disappeared, because it does not reveal itself except to a prophet or a favoured community, and in a distinguished place. This is what we look for in the passage: 'Let our eyes behold when Thou returnest to Zion.' 

As regards the invisible and spiritual Shekhināh, it is with every born Israelite of virtuous life, pure heart, and upright mind before the Lord of Israel. Palestine is especially distinguished by the Lord of Israel, and no function can be perfect except there. 

Many of the Israelitish laws do not concern those who do not live there; heart and soul are only perfectly pure and immaculate in the place which is believed to be specially selected by God. If this is true in a figurative sense, how much more true in reality, as we have shown. Thus the longing for it is awakened with disinterested motives, especially for him who wishes to live there, and to atone for past transgressions, since there is no opportunity of bringing the sacrifices ordained by God for intentional and unintentional sins. He is supported by the saying of the Sages: 'Exile atones for sins,' especially if his exile brings him into the place of God's choice. The danger he runs on land and sea does not come under the category of: 'You shall not tempt the Lord' (Deut. vi. 16); but the verse refers to risks

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which one takes when travelling with merchandise in the hope of gain. He who incurs even greater danger on account of his ardent desire to obtain forgiveness is free from reproach if he has closed the balance of his life, expressed his gratitude for his past life, and is satisfied to spend the rest of his days in seeking the favour of his Lord. He braves danger, and if he escapes he praises God gratefully. But should he perish through his sins, he has obtained the divine favour, and may be confident that he has atoned for most of his sins by his death. In my opinion this is better than to seek the dangers of war in order to gain fame and spoil by courage and bravery. This kind of danger is even inferior to that of those who march into war for hire.

24. Al Khazari: I thought that thou didst love freedom, but now I see thee finding new religious duties which thou wilt be obliged to fulfill in Palestine, which are, however, in abeyance here.

25. The Rabbi: I only seek freedom from the service of those numerous people whose favour I do not care for, and shall never obtain, though I worked for it all my life. Even if I could obtain it, it would not profit me--I mean serving men and courting their favour. I would rather seek the service of the One whose favour is obtained with the smallest effort, yet it profits in this world and the next. This is the favour of God, His service spells freedom, and humility before Him is true honour.

26. Al Khazari: If thou believest in all that thou gayest, God knows thy mind. The mind is free before God, who knows the hearts and discloses what is hidden.

27. The Rabbi: This is true when action is impossible. Man is free in his endeavours and work. But he deserves blame who does not look for visible reward for

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visible work. For this reason it is written: 'Ye shall blow an alarm with the trumpets, and ye shall be remembered before the Lord your God (Num. x. 9) . . . They shall be to you for a memorial (ver. 10) . . . A memorial of blowing of trumpets' (Lev. xxiii. 24). God need not be reminded, but actions must be perfect to claim reward. Likewise must the ideas of the prayers be pronounced in the most perfect way to be considered as prayer and supplication. Now if thou bringest intention and action to perfection thou mayest expect reward. This is popularly expressed by reminding, and 'the Tōrāh speaks in the manner of human beings.' If the action is minus the intention, or the intention minus the action, the expectation [for reward] is lost, except in impossible things. It is, however, rather useful to show the good intention if the deed is impossible, as we express this in our prayer: 'On account of our sins have we been driven out of our land.'This sacred place serves to remind men and to stimulate them to love God, being a reward and promise, as it is written: 'Thou shalt arise and have mercy upon Zion, for the time to favour her, yea, the set time is come. For thy servants take pleasure in her stones and embrace the dust thereof' (Ps. cii. 14 sq.). This means that Jerusalem can only be rebuilt when Israel yearns for it to such an extent that they embrace her stones and dust.

28. Al Khazari: If this be so, it would be a sin to hinder thee. IT IS , ON THE CONTRARY, A MERIT TO ASSIST THEE. May God grant thee His help, and be thy protector and friend. May He favour thee in His mercy.

Completed is the book with the help of God and His assistance. Praise without end be to the Giver of Help.

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With the above stated. I heretofore petition my brethren worldwide to assist this blogger in finding parnasah in Eretz Yisrael! I wish to remind readers to visit my post 9 Days of Pesach to hear my son speak of Mashiach OUT OF THE BLUE - STATING THAT PEOPLE MAY NOT HEAR IT AND THEY WILL NOT GET READY FOR MASHIACH!  - around the 8:30 mark. Please contact me a 613geula@gmail.com.