Piedra Gloriosa, o de la Estatua de Nebuchadnesar (Glorious Stone, or About the Statue of Nebuchadnezzar)

But leaving aside these allegations, and judging without passion, do they lack their own merits that would allow them to be saved with us, as we desire? No.

1. For their part they possess the meditation of the sacred scripture, because although they may explain many passages differently, one cannot deny them the reward of this practice: for it is certain that they extract continuously from it points of great morality and teaching; thus, in the first chapter of [tractate] Avodah Zarah, R. Meir says: “The non-Jew who works and engages in the study of the Law shall not be denied his reward.”

2. To live with equity and justice, not to harm anyone, not to usurp the rights of one’s fellow, nor take his honor, to act charitably with one’s fellow, to live soberly and with moderation. Is it possible for one who does so to lose his just deserts? No. From the Orient of the sun to the Occident—great is the Name of the Lord among the nations—all worship a First Cause, although in different manner. Therefore, the one who lives by the law of nature is pious and will enjoy his reward. Thus said the Ancients: The righteous among the nations of the world will have a share in the world to come.

3. All those that have Israelites in their territories will share in their well-being. They are those of whom Isaiah speaks in Chapter 2: And many peoples shall go and say: “Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and He will teach us of His ways, and we will walk in His paths, for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem”; and Zechariah, Chapter 9 [sic]: Yea, many peoples and mighty nations shall come to seek the Lord of hosts in Jerusalem and to entreat the favor of the Lord. . . . In those days it shall come to pass that ten men shall take hold, out of all the languages of the nations and shall even take hold of the skirt of him that is a Jew, saying: “We will go with you, for we have heard that God is with you” (Zechariah 8: 22–23). This will be on taking leave of their lands, where, amid the signs of the Messiah, many shall come to know a single truth. And the Jews shall not refuse their company. For if God has commanded them that when they live in the homeland, they must not abominate Egypt for treating them ill, simply because it gave them benevolent hospitality at the beginning. How shall they then fail correspondingly to treat those to whom they are indebted for hospitality, good treatment, and benevolence? Thus say the sages in the Yalkut on Isaiah, article 363: “From month to month and from Sabbath to Sabbath, every creature shall come to bow down before the Lord.” The nations that did not tyrannize or harm Israel, the King Messiah will receive them. How could it be otherwise? The kings of Israel, said the other Assyrians, are kings of mercy. Let us add to this the notable opinion of R. Moses of Egypt in Berakhot: “There is nothing between this world and the days of the Messiah except the subjection of the kingdoms,” tributaries, and subjects, to the scepter of David. He alone shall possess the monarchy and dominion of the world, and all the kings and nations shall obey him, under one King and one law: and when among several princes there shall be some rivalries and discord, He shall mend them, as it is said in the eleventh chapter of Isaiah. Then the same nations shall remain, and from them some shall come each month, and others each Sabbath to Jerusalem and from each and every nation, to celebrate the Festival of Booths. Does this mean that all the nations shall enjoy the same prerogatives as Israel? I have not said so much, but I do say that all those who merit it and who treat them well shall enjoy many good things with them, because God cannot deny such merit. All thy conquerors and destroyers, says Isaiah, shall be destroyed; not, however, those who treat them well. And leaving aside for the moment specifying various republics and potentates, what reward can there be that equals that of the emperors of the House of Austria, who with such benevolence and favor are protecting such an infinity of Hebrews? What praises can suffice for the King of Poland under whose shelter live an incredible number engulfed in such miseries and poverty? What eulogies are not due to the very prudent and extremely wise Venetian senate, which with such clemency and mercy preserves them? What gratitude can equal that which they owe to the Grand Duke of Tuscany who, like a father, defends them and cares for their preservation, granting them no few prerogatives and privileges in his lands? And finally, what plaudits, what words can suffice to compare with what we owe the very exalted and powerful gentlemen of the states general and the most benevolent magistrate of Amsterdam, that will do them justice? Surely one cannot extol highly enough the clemency with which we are protected, nor our people’s love, affection, and loyalty toward this republic.

What need have we for words? To the Popes themselves we are deeply obligated, knowing, as we do know, the way many of them have treated us, sheltering us amid so many calumnies and inimical opponents. As Rabbi [Judah the Prince] said to the Emperor Antoninus, those who do the work of Esau shall suffer evils. But you shall not, because you defend us and shelter us. Nor Ketiah bar Shalom, who championed the nation before an emperor who sought to destroy it. All of these shall have a share in the world of the souls, and resurrected, will enjoy the good things of the Messiah.