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MANASSEH BEN ISRAEL TO THE READER.

OUR ancient Sages established it as a maxim of civil justice, that, in all contracts, the vendor is bound to give to the purchaser every particular respecting the article he wishes to dispose of; otherwise he would act dishonestly, and the contract would thus become null and void.

Acting in conformity to this rule, kind reader, it appears to me proper, and even obligatory, to explain fully in this Preface the contents of this my work, in order, that should the purchase thereof appear advantageous to you, it may be made at your pleasure. I here present to you all the passages of the Holy Scriptures which are apparently repugnant to each other-a new work, never undertaken by any one of our nation, and, indeed, a subject worthy of a much more elevated genius than mine.

But, if the maxim be true, that labour overcomes every thing, I acknow. ledge it has not cost me a little; for after spending years in collecting all the contradictions, and the texts that prima facie appear contradictory, I re

solved to reconcile them.

Then, I found that the contradiction might arise, either from both being understood literally or metaphorically, where from some adequate reason one only should be; from a condition in one of them being deficient; or from the ambiguity of the words, the subjects being different.

And the Bible being in the highest degree true, it cannot contain any text really contradictory of another. I have therefore entitled this work, "The Conciliator," or reconcilement of the passages of the Holy Scripture apparently repugnant to each other, from having found admirable and excellent explanations of every text; for, as the learned Aben Ezra says, if a person on a clear night should say the light was from the moon, he would speak the truth, yet so also would one who said it was from the sun, since the moon derives her light from him.

It is shewn in Question 5, that the moon is termed great and small; and she is both; small in comparison to the sun, and great as compared to mito

in respect of her own light. In the same manner we often

things apparently diametrically opposite, for we say, God is not in any particular place, and yet that He is omnipresent; that He is the beginning and the end; shewing that, according to circumstances, two opposites terms are sometimes applied to the same object.

Searching diligently the works and sayings of ancient and modern Sages, I not only found the interpretation of all the passages, but the verses also reconciled in various ways, agreeable, conformable to natural reason and to the texts. I have left to the reader the selection of the one he may most approve; it not being my intention, by preferring some and rebutting others, to interfere between such ancient and learned Sages: besides, it will be seen, that there are so many varied opinions, that the one I should approve might be disapproved of by others; I have, therefore, selected those most conformable to the letter, for the purpose of solving the doubts in a variety of modes, as all appear to square with the texts.

I conceive that my work will be acceptable to the learned; for if duly examined, we shall find that the study and lecture of the Talmud were not considered unimportant; for, setting aside the solution it gives of many of the present questions, (some of which, as curious, learned, and worthy of being known, were asked by the Alexandrians of R. Joshua ben Hanina, an illustrious and learned sage, as stated in the Guemara of Mida) we also learn, from Berachot, Holin, and other parts, that some heathen princes mooted similar doubts to the ancients, who, as disciples of the prophets, could alone interpret and solve many passages, which, from their difficulty, would otherwise have been unintelligible.

No little honour will accrue from it to the Hebrew nation, and the Sages of Israel; as the knowledge and intelligence they possessed will be clearly seen in this work.

To demonstrate the labour I have had, I must state, that,

First. The sayings and decisions of the ancients on the subject, I have illustrated by natural reason and easy explanations.

Second. I have carefully sought in the works of the ancients for many things which I found stated in modern writers, and then applied them to the original author.

Third. The sentences and sayings of modern writers I have in many instances corroborated, not only by reasons, but by various texts of the Holy Scriptures.

Fourth. I have been the faithful interpreter of those most difficult authors, Jarchi (or Rashi), Aben Ezra, Nachmanides, and Maimonides; for in upwards. of 2500 quotations in this work, I always sought, by ocular demonstration, the verification of the original at the fountain head.

Fifth and lastly.-To those I have added, in many instances, my own ideas and conciliation, as well as in some, on which neither ancients nor moderns have written; for, as it is said in the Guemara of Holin, the ancients left room for every one to raise himself by his own works and arguments,

Aristotle also held, that it was not because the ancients had given their opinions, posterity should be precluded from giving theirs; and as Quintilian observed, but little talent and genius is displayed in repeating only what others have said. Plato, Cicero, Chrysostom, Jerome, and Augustin also, stamp a value on this observation.

I have not been choice in the selection of my phrases; for, in truth, the rules prescribed by the ancients for correct writing are so difficult, that it would be impossible for me to do all that is requisite to render the work perfect in that respect.

Language, in the Guemara of Meguila, is compared to coin; coinciding with the relation of Plutarch, that Poliestrus established a law, that language should have the property of good money-great value in small weight; that is, comprising much meaning in a few words. R. Joseph signified the same in saying that it ought to be like fine flowers-free from weeds or superficity. Rabanan even went farther: he said, “A person should not be judged only by what he says, but to what purpose, and with what intention it is said; because a sentence or word may be appropriate in one place, that would be incorrect in another." This is his meaning in saying, "Language should be like a good mixture composed of milk and honey-soft and sweet." Mach more has been written on the subject: but were we to judge strictly by these rules, how sendom should we be satisfied with others, and how much less satisfaction saon d we ourselves afford; for this combination of knowledge and eloquence is rarely met with. Therefore, for the comfort of those who cannot do better. the mying of Plato and Nicephorus has always appeared to me the next, "dat one who does not pick his words, completes sentences with greater facility; for, as Diogenes Apolloniatus says, “A plain and chaste style is all that a pay quired for speaking and writing well." Quintilian said, “A perana sught to we a soft style, easy to be understood," this simple condition appeared mufficient vs Lactantius and Suetonius. This work, therefore, goes forth in the ponary of my style; because I wrote as leisure permitted me, seeking to benefit the wor thy members of my nation; who, for the most part, stand in need of en 'glitenment on the Hebrew language; and I hope shortly to extend it to stay languages besides the Spanish.

I have made the same division of the Sacred Books as "he ancients, that .4, into three parts— the Law, was the Propheta, and sus ro se A cringi, or Hagiography; which, acccording to the "Ephodi, entramand win Universe and Tabernacle. He compares the Law, or Musical Prope the intellectual world and the Holy of Holies; the Prophetas ne splenis and interior; and the Hagiography, to "he elementa, and sour yard

I now present the first part to the pubile; in æhlen woma of sa sjón m noblest points of the Law are explained. should van work Oye & sega 491 be favourably received, with the Divine he's, I v thom, sung by rejs maining parts, together with other worka I sans n s Of

my wish to render my labours of pu ́ve senate such for yo

With this view, I last year completed, in four parts, a Hebrew Grammar, entitled, "The Pure Lip."

Now, kind reader, where the purchaser is made completely acquainted with the article offered, there can be no deception on the part of the vendor; having fully detailed the contents of the work, I leave it to your judgment to approve of it or not.

As it is a maxim of the ancients, that it is right to judge every one indulgently, I hope, conformably thereto, to have your kind judgment; and my endeavours shall be to deserve it.

May God ever guide and direct our actions, that they may always be in ac cordance with the desire of being acceptable to him!

BIOGRAPHICAL NOTICE OF THE AUTHOR.

MANASSEH BEN ISRAEL, the author of the earnet work, was a Fung Jew, having been born in Lisbon, in the year 1606. He later fat term that city to avoid the persecution of the Ingason y vuch vina * at rese been examined and released. Being agaia zet at nearest the petaries. ne escaped by scaling its walls, succeeded in werely saving Fungsi, ag settled at Amsterdam.

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He states, in one of his profum, guages; a knowledge rarely amanet er In 1632, in his twenty-era lasting monument of his deep rua of Hebrew literature, but of a authors, and many of the early Carmina vrian, from BAJA CRIA numerous quotations.

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