The Soul Is Likened to the Moon[[257]]
It is known to him who is acquainted with the science of astronomy that the moon receives its light from the splendor of the sun. Now since the moon is in the lowest sphere, while the sun is in the fourth sphere beneath the earth, the light of the moon diminishes on its lower side the nearer it draws to the sun; for the sun’s light strikes it from above. When it reaches a position opposite to the sun from below, its upper half is light, while the other half facing the earth is entirely dark. All the time that the moon gradually moves away from the sun toward the east, as it does during the first half of the month, the light of the moon increases toward us, while it decreases on the half facing above; it is then in its fulness. Thou also knowest that the astronomers are agreed that on the day when it reaches the point directly opposite to the sun, and on the days preceding and following the true conjunction, that is to say, at the beginning of the month, the moon is covered up, and does not appear to give light on any side. They have likewise asserted concerning it that its light does not become fixed, until seven days have passed since its birth; it is then that a benediction may be pronounced upon it, according to the law. They have also said that the moon completes its revolution in twenty-nine days, twelve hours, and seven-hundred and ninety-three fractions, which is approximately thirty days.
After these prefatory remarks I will say that the soul is likened to the moon, and that the sun is God, who is blessed, as it is written: ‘The Lord God is a sun and a shield.’[[258]] Now just as the moon, when it approaches the sun, its light becomes stronger above; even so the divine soul, when it draws nearer to God, who is blessed, and forsakes pleasures and worldly affairs, its light becomes fuller, and it attains bliss; for the way of life is upward to the wise. But when it removes itself from God, who is blessed, and clings to the affairs of the body, making God’s service subordinate, it becomes dark on the upper part, and only sheds its light from its lower part upon bodily and worldly things. This is the cause of its perdition with regards to spiritual matters which occasion and bring about its welfare. It is on account of this circumstance that our teachers of blessed memory tell us that the preservation and light of the soul depend on its being turned towards God’s countenance, and that its perdition and death are caused by its removing itself from Him; as it is written: ‘Lo, they that go far from Thee shall perish.’[[259]] They have taken this parable from the moon. It is for this reason that they have insisted that there should be three days for weeping, seven days for mourning, and that thirty days should elapse before one is allowed to put on clean linen or to trim the hair. This is in accordance with the three phases of the moon which we have mentioned. And a hint is sufficient for the understanding.
I will say further that God has appointed these fixed times, in order to requite His mourners with comforts. For it is hereby shown to them that the Holy One, blessed be He, is gracious and merciful; if His left hand thrusts them away, His right hand draws them nigh; for He doth not afflict willingly, nor grieve the children of men. It therefore behooves every living being to trust in God, for though He wounded, He will heal; because he sees that the moon, though it is dead while being directly opposite the sun, revives when it moves away from it, and though it is cut down, it renews its strength and returns to the days of its youth. Even so it behooves the mourner to accept consolation, and not to weep too much for his dead, for though He cause grief, yet will He have compassion according to the multitude of His mercies.
XLV. MOSES HAYYIM LUZZATTO
[Italian poet and mystic. He was born at Padua in 1707, and died at Acre in 1747. He was very versatile, and wrote some poetic compositions as well as ethical and mystical treatises. As a poet he chiefly distinguished himself in the allegorical drama which was the fashion of the day. He had a vivid imagination, and his style is vigorous and charming. He also wrote on the methodology of the Talmud. His most popular book is the ethical treatise Mesillat Yesharim (Path of the Upright).]
Dialogue Between Understanding and Uprightness[[260]]
Understanding: O Uprightness, beloved of my soul, let thy heart take courage; like a girdle gird on strength! For when assistance seems very far away, relief comes suddenly to us. When in the blazing heat, in summer drought, the sky is covered with thick darkness of the clouds, whose thunder’s roaring makes the earth beneath to quake; when lightning flashes like an arrow; when the wind rends the mounts, as though they were earthen pitchers; when at the sound of the abundance of rain, all ears grow deaf; then the beasts of the forest all together take refuge, and all the young doves flee unto the clefts of rocks. But in a moment, with the radiance of its light, the sun shines forth, and breaks through, and dispels all clouds and darkness, so that the storm is then as though it had not been. Thus likewise He, who rules the world with might, causes relief from trouble to spring forth within a moment unto the contrite.
Uprightness: O Understanding, O joy of my heart, thy comforting has surely enlarged my heart. For now it seems as though from the words of thy mouth I behold an opening for my hope. But be so kind, if thou hast good tidings, withhold it not from me.
Understanding: Would that I had good tidings! I would not hide it. Howbeit, I hope to bring it to thee, though not now. For the worker of righteousness shall not forever fail, nor shall the hope of the perfect perish forever. Though Arrogance now rises high, reaches to the clouds, and rides prosperously on the high places of the earth; he is strong and firmly rooted, waxes mighty in his strength; he abstains not from all his lusts, and sees no trouble, neither does he know affliction’s cords; but he will be brought down unto the nether-world, and there shall his pride of heart be humbled; instead of haughtiness he will clothe himself with disgrace like a garment; instead of glory, he shall take shame for ever. But thou, the fruit of thy faithfulness shalt thou find in due time; the end of all the troubles of thy soul shalt thou behold, and be for ever satisfied. And when relief comes, thou wilt be thankful for thy affliction; for sorrows which are past and gone are even as great joys esteemed on the day of bliss; for the recollection of them increases our gladness.