you my respects with this second part of my work.
THE AUTHOR (R. Elijah Zvi Soloveitchik)
1 When the word “Synagogue” is used in this work with a capital S, it indicates that Rabbi Soloveitchik is referring to the entire congregation of Israel, i.e., all the Jewish people, much in the same way that the “Church” is used to refer to the body of Christian believers.
A Word to the Reader
Before continuing with this work, I feel the need to give thanks to the Almighty, who has brought me this far, and has inspired generous men with the thought of helping me to accomplish my task.
It was with incredible difficulty that I could even successfully complete the publication of the first volume. It has been three years since I was in Paris, with unending troubles, unending anxiety for the next day—and occasionally, even for the present day—barely having clothing to cover myself, a piece of bread to calm my hunger, or shelter to rest my head under.
I have battled and I have triumphed.
Despite all the material difficulties, I was able to complete the first part of my commentary with the help of a generous audience, and the reception given to the first publishing has rewarded my perseverance. Like Abraham’s servant, I saw that “God has led me on the right path,” and I determined to walk it to the very end. But how do I reach it under the twofold burden of old age and poverty? For the meager sum received from the sale of a few hundred copies—a sum greatly reduced by printing costs, as well as other costs—could not bring me financial relief, nor could it bring me the spiritual freedom essential to an undertaking of this importance.
However, the Almighty is never unfaithful to those who put their trust in him. The powerful God, to whom I pleaded my case, whose Torah I glorified, who placed the idea in my heart of reconciling his children, has always watched over me and has never abandoned me in this endeavor. My book fell into the hands of a gentleman, an Israelite who loves God and men, passionate for justice, kind beyond all comprehension, compassionate to all who suffer: Mr. Maurice Schlesinger, a simple merchant, yet a man who, in his youth, immersed himself in the great works of philosophy and religion. What is strange to me is that, responding to his own convictions and dearest hopes, he wanted to make my acquaintance, converse with me about the lofty goal that I pursue, inquire of my personal well-being, and was distressed over my destitution, for his eyes revealed more to him than my mouth could. He cried: “Here is piety, and here is its reward! [zo torah ve-zo sekharah,
But that is not all. The present was sure, but the future still needed to be secured. This gentleman spoke with some other men, honorable hearts like his own, favorably disposed them toward me, and formed a small society that assumed the responsibility of providing for my needs from then on, so that I could attend to the holy task that I assumed without such bitter worries, and their generosity added to the production of my book and allowed me to live and to feed my family. It is a need of my heart, as well as an imperative for my conscience, to proclaim the names of these generous protectors of mine in my old age. I must completely disregard their modesty. The gentlemen are:
Raphaël BISCHOFFSHEIM, Count Xavier de BRANICKI, the Count de CAMONDO, Jules DAVID, ETTINGHAUSEN, FALLEK, Jérôme FRANCK, Joseph HALPHEN, Salomon HALPHEN, HECKLER, Henri HIRSCH, James LEVERSON, Georges LEVERSON, Dr. Edouard MEYER, Adolph MEYER, Léon PECZENICK, REITLINGER (on Rue Lafayette), REITLINGER (on Rue Pourtalès), Maurice SCHLESINGER, Henri de SCHWABACHER, and Léopold TAUB.
May God return to these wonderful, charitable men all the good they do for an old man! May they receive his most precious blessings, as they truly deserve! May the words of the prophet be fulfilled for them and their children.1
“You who share your bread with the hungry, and take the wretched poor into your home, when you see the naked, to clothe him, who do not ignore the suffering of your kin—your light shall burst through like the dawn, and your healing spring up quickly; your virtue shall march before you, and YHWH will welcome you into his glory. Then, when you call, YHWH will answer; when you cry, he will say: ‘Here I am!’ YHWH will guide you always, he will give you strength to your bones, he will satisfy your soul and your thirst, and you shall be like a watered garden, like a spring whose waters do not fail.”
These are the wishes of your servant, O my God, and this is the prayer he addresses to you from the deepest depths of his heart on behalf of your chosen ones!
E. S.
Nota bene—The first volume of Qol Qore was finished at the end of 1873. Some difficult circumstances forced me to publish the last pages in great haste; consequently, my skillful and accommodating French translator, Chief Rabbi Wogue, was unable to revise the ending, where several mistakes slipped by and some important annotations were missed. Also, a few pages were misplaced during the printing process, and since a few copies are incomplete, it will be necessary to reprint a part of the first volume. This reprinting, which will be done as soon as possible, will be accompanied by: 1) an alphabetical index; and 2) an erratum, where the errors and omissions will be carefully indicated. I ask for a little patience from my gracious readers
1 Isaiah 58:7 and on.
Author’s Preface
Notwithstanding the contrary misconception, the New Testament is in no manner contrary to the Tanakh (Hebrew Bible) or to the Talmud. This commitment I have made, regarding the first Gospel, I was able to carry out, thanks be to God; I continued my commitment with the completion of the second.
However, a few words are necessary to begin.
Many highly placed people—whether so placed for their intelligence, good fortune, or social rank—have applauded my attempt: some, because they already shared my ideas or adopted them after reading my book; and others, without any conviction, at least respected the sanctity of my goal and the great importance of the result that I pursue. Both groups urged me to persevere, and their encouragement has, in no small way, contributed to supporting me in my efforts.
But alas! In this situation, as in all others, one can always count on extreme opinions Moreover, in wanting to reconcile the two adversaries, one risks turning them against each other. Aside from some favorable reports that I just mentioned, quite a few others were not so favorable. Jews, as well as Christians, either with fanatical personalities or dominated by false prejudices, have bombarded me with objections that, I believe, would be useful to answer.
My fellow Israelites have said: “Putting the Gospel and the Talmud on the same level—what audacity on the part of the author! Undoubtedly, there could be some good things in the former, but we do not know the source. We do not know who told it to them. Where is, then, their authority? On the contrary, in the Talmud, nothing is anonymous; we find the sources everywhere, even in some of the oral laws that can be traced back to Moses, the direct interpreter of the Almighty. We find them even in remote individual statements, coming
