A Public Speech on Temptation, Composed by Mordechai de Abraham de Soria, and Which Was Delivered by a Student of His on His Bar Mitzvah, on the First Day of Sukkot
Angelo (Mordechai) de Soria
1751
To the Reader
Do not judge me so vain (O Reader) that, to make myself wise, I would publish my efforts for the world to see, especially when they open your eyes to their pathetic titles. For this is a fitting occasion to bring this resolution to the attention of the critical ones, who will hear its recitation, for the political histories and those of the state may be mentioned in speeches of this kind, when it is known that an orator must be well versed in all the liberal as well as the mechanical arts and also in all stories both divine and human as well as moral, political, and profane, so that the doctrines, rulings, examples, and immoralities that may be deduced therefrom may serve as an incentive to persuade the people to be moved to divine service, which is the object that the orator must have in mind in making his speech—namely, presenting them with an image whereby pedantic critics would know that I have complete satisfaction that the erudite have approved of my argument. All is well.
The Author’s Protestation
In this small work, the author presents the public with the first fruits of his poorly developed nature: there is no dearth of critics who trenchantly oppose backsliding, even in the most considered of reflections, dismissing the sweat that a composition requires and ignoring the difference in conceptualization—for some have a graciousness of quill, for others it lies in the concept itself, and the rest have no temperament for the universal. They express themselves for the world to see so that the gracious may admit their faults. This work is not directed at the ignorant, because, no matter how much the author apologizes, the former will not be content nor will he be satisfied. If it falls into the hands of the wise, there is much less that can be presented, because nothing satisfies great men. It is well known that the loftiness of their generous talent can never adjust to the coarseness of their lower concepts. However, they do find common ground with their moderate understanding. Thus, it is necessary to discourse on this work at length, because if it is little discussed and little time is devoted to the author’s discussion of the military art, then it probably was never practiced in the schools of Mars, and in those of Minerva, one could become apprised of the cunning and dealings that transpire in the courts of the monarchs, and most notably in the recently waged wars. Thus, he expounds on the little that his capacity could attain, even though, in searching for examples of humanity and politics, the holy ones precede him. If he has succeeded in opening it up, the mediocre mind must judge; if one criticizes the method and the order of the discourse, which he has taken, he must say so, for he has always been inclined to explain matters (as best he could) with allegories, emblems, and other devices to sharpen the wits. This is also extremely useful, because allegories provide reasons that clarify the meaning of some precepts and rituals of our Lord which, owing to their obscurity, appear to be superfluous when taken literally.
Credits
Published in: The Posen Library of Jewish Culture and Civilization, vol. 6.
