Page:Jewish Encyclopedia Volume 2.pdf/496

446 Bahya ben Asher Bahya ben Joseph

446

THE JEWISH ENCYCLOPEDIA

(II Sam. iii. 16). After David, in his flight from Absalom, had passed over Alt. Olivet, he came to Bahurim, where he was confronted by Shimei, who cursed him (II Sam. xvi. 5; compare xix. 17; I Kings ii. 8). Shortly afterward, Jonathan and Aliimaaz, of priestly descent, having been discovered in their place of concealment at En-rogel, betook themselves to Bahurim, where they hid themselves in a well (II Sam. xvii. 18). This town, which, according to Josephus ("Ant." vii. 9, § 7), was situated in the neighborhood of Jerusalem, existed at the time of An(ed. Gildemeister, p. 12). The Targum idenBahurim with Almon (Jos. xxi. 18), the present Almet, which lies to the northeast of Anatoth and the same view is maintained by Schwarz, Marti, and others. The assumption of von Kasteren is more

toninus

The method of the Cabala, termed by him " the path of light," which the truth-seeking soul must travel. It is by means of this method, Bat^a believes, that the deep mysteries hidden in the Scriptural word may be revealed, and many a dark pas(4)

sage elucidated.

Bahya's commentary derives a particular charm from its form. Each parashah, or weekly lesson, is prefaced by an introduction preparing the reader and this for the fundamental ideas to be discussed introduction bears a motto in the form of some verse Furthermore, by the selected from the Proverbs.

probable, however, that the places are not the same, and that Bahurim lay on the old road from Jerusalem to Jericho, where its site is marked by some ruins

questions that are frequently raised the reader is compelled to take part in the author's mental procthe danger of monotony being also thereby esses removed. The commentary was first printed at Naples in 1492; and the favor which it enjoyed is attested by the numerous supercommentaries pubOwing to the large space devoted to lished on it.

("Zeit. Deutsch. Paliist. Ver."

the Cabala, the

tifies



'

xiii.

101 et

seq.).



work was

particularly valuable to

BEN ASHEB, BEN

although Bahya also availed himself of non-Jewish sources. Later editions of the commentary appeared at Pesaro, 1507, 1514, and 1517; Con-

most distinguished of the Biblical exegetes of Spain; born about the middle

stantinople, 1517; Rimini, 1524; Venice, 1544, 1546, 1559, 1566, and later. Not less than ten supercom-

of the thirteenth century at Saragossa died 1340. pupil of Solomon ben Adret, Bahya did not, like his eminent teacher, devote his attention to Tal-

mentaries are enumerated by Bernstein ("Monatsschrift," xviii. 194-196), which give further evidence of the popularity of the work. Bahya's other great work, the " Kad ha-Kemah " (Flour-Jar), called by David Cans " Sefer ha-Derashot" (Book of Discourses), consists of sixty chapters, alphabetically arranged, containing discourses and dissertations on all the requirements of religion and morality as well as on the principal ceremonial ordinances. Its purpose is to preserve and promote the religious and moral life. In clear and simple language, and with great minuteness of detail, the author discusses the following subjects: belief and faith in God the divine attributes and Other the nature of Providence the duty of Works. loving God, and of walking before Him in simplicity and humility of heart the fear of God prayer, and the house of God; benevolence, and the love of mankind; peace; the administration of justice, and the sacredness of the oath the duty of respecting the property and honor of one's fellow-man-; the high value of the days consecrated to God, and of the ceremonial ordinances. The entire work is distinguished by a fervid piety, coupled with broad-mindedness which can not fail to appeal to the heart of the reader. It lays special stress on the duty of righteousness toward the non-Jewish brother. Numerous passages are

j.

F. Bu.

jr.

BAHYA

EALAWA

(BEHAI)

One

of the



A

mudic science, but to Biblical exegesis, taking for his model Moses ben Nahman, the teacher of Solomon ben Adret, who was the first to make use of the Cabala as a means of interpreting the Scriptural word. He discharged with zeal and Introduces earnestness the duties of a darshan in

Cabala into

Saragossa, sharing this position with several others, and on this account receiving but a small salary, which was scarcely enough to support him and but neither his struggle for daily bread his family nor the reverses that he suffered (to which he referred in the introduction to his commentary on the Pentateuch) diminished his interest in religious studies in general, and in Biblical exegesis in particular. Bahya's principal work was his commentary on the Pentateuch, in the preparation of which he thoroughly investigated the works of former Biblical exegetes, using all the methods employed by them He enumerates the following in his interpretations. four methods, all of which in his opinion are indispensable to the exegete: (1) The "Peshat, " or the simple and direct exposition advocated by Rashi and Hananel ben Hushiel, whom Bahya recognizes as authorities, and whose works he industriously employs. (2) The "Midrash," or the haggadic exegesis, accorded considerable space in his commentary there being scarcely a haggadic work which has not been emplo3'ed by him. However, he usually confines himself to a literal quotation without further exposition. (3) The method of Reason, or philosophical exegesis, the aim of which is to demonstrate that philosophical truths are already His Com- embodied in Holy Writ, which as a mentary. work of God transcends all the wisdom of man. He therefore recognizes the results of philosophical thought only in so far as they do not conflict with Scripture and tradition.

Bible Exegesis,

cabalists,











borrowed from his own commentary and from the works of Abraham ben Hiyyah and of Moses b. Nahman. While the commentary on the Pentateuch

was written for the scientifically educated, the "Kad ha-Kemah " was intended for a wider circle of readers. Of the many editions which appeared, the first one is that of Constantinople, 1515; then one in Venice, 1545; Lublin, 1596, and others; a critical

by Breit, Lemberg, 1880. A third work of Bahya, also published frequently, and in the first Mantua edition of 1514 erroneously ascribed to Moses ben Nahman, bears the title of "Shulhan Arba' (Table of Four [Meals]). It consists of four chapedition