Darash Moshe (Moses Expounded)

Says Moses, son of my master, our teacher R. Jacob Albelda:

My soul, my spirit, and my breath render most copious thanks, tenfold, unto the Lord of all things, may He be blessed and magnified, for all the kindness He has bestowed upon me, in shining His light and illumination on me—although I am unworthy—so that I have attained the realization of my hopes and desires and merited reaching the conclusion of my work ‘Olat tamid, providing novel insights on the pure Torah, elucidating most of its portions, its general principles, and its details. I come now—with God’s mercy upon me [see Genesis 19:16], to fulfill the utterance of my lips, that which I vowed I would fulfill [see Jonah 2:10]—to put in writing that He who favors mankind with knowledge has favored me with in the field of homiletical discourse, which is engraved on the tablet of my heart [see Jeremiah 17:1], in novel interpretations weekly expounded by [me], Moses, in timely manner, through introductions summarizing each weekly portion, together with worthy elucidation of its sections, and powerful, firm verses culled from the Torah, Prophets, and Writings, which can be read at that time, plus aphorisms of our rabbis of blessed memory, whose words distill as the dew [see Deuteronomy 32:2], whose polishing is as of sapphire (Lamentations 4:7). This is together with the preface, which serves as a well-oiled basis of that sermon, after which I proceed to clarify and illuminate the meaning, which is the beauty of the section, in accordance with that which is within me . . . representing the interpretive part of the aforesaid work. Thus, I direct my argument toward the roots of the relevant exposition.

This is my path, which is sweet to my palate [see Psalms 119:103]. For regarding each homiletical exposition, [I], Moses, have undertaken to elucidate [see Deuteronomy 1:5] the topic and theme upon which that section is constructed, which turns and hovers around [see Ecclesiastes 1:6] the central point of that introduction, as it is said: “This, and something further have I seen and applied my heart” [see Ecclesiastes 8:9]. It is good also to include within it some of the sermons that I expounded at a wedding and a circumcision, and upon the works of honored sages of perfect character. Likewise, it includes many of my sermons given on the days designated for the completion of mourning periods—the seventh and thirtieth days and the annual memorial day [yahrzeit]—for thus have I been mandated (Leviticus 8:35) by attending my friends and masters, colleagues—for the words of these dear and beloved friends are pleasing to me.

Accordingly, regarding all the words of this document [see Esther 9:26], which was my portion [see Psalms 119:56], I entitled the work: Darash Moshe—for this is my name—it is my mouth speaking, although I am but dust and ashes [see Genesis 18:27]. For I delivered sermons upon most of the themes contained in this work on specific occasions, when the leaders of the people, numerous honorable men, diligent in their studies, were gathered together [see Deuteronomy 33:5], although I know perfectly well, and it is common knowledge, that wisdom is too wondrous for me (Psalms 139:6).

Moreover, what man is there who would be so bold as to come voluntarily in the wake of the “rulers” [see Ecclesiastes 2:12]—for who are the “rulers” other than our rabbis, who lengthened the furrows [see Psalms 129:3] with the spears of their tongues [see Psalms 57:5], and their strength for the Torah and its interpretation? They have assuredly left some gleanings which can be revealed to those whose intellectual glory has been severed so that they lack sufficient means to grasp the profundity of their sermons and enjoy the goodly taste of the delightful mystic utterances of their angelic holiness, such as myself this day, being impoverished and in pain, and yet desirous of sitting at and embracing the dust of their feet [see m. Avot 1:4]. Assuredly, such readers will be able to provide instruction, as they will perceive and discover some benefit within this work of mine, so as to simplify matters for them. For I have not composed and designed it exclusively for men on my own level, for perhaps the Almighty will grant them grace, so that some novelty or aphorism of our rabbis, or some [biblical] verse whose meaning has become clarified, will appeal to them. For there is indeed no exposition without some novel insight, as I have been assisted by the merit of my holy ancestors, who drew close to the Almighty, and the mercies of heaven are manifold, for all things derive from Him. I will call unto the Lord with my voice (Psalms 3:5)—He will call upon me and I will respond to Him (Psalms 91:15) for the sake of His glorious Name (Psalms 79:9), so that I do not stumble with my tongue to utter before Him anything not in accordance with His will; and may I not be put to shame in my response by asserting anything that does not direct and lead me along the path where the light of truth and righteousness resides. Amen!

I have also seen fit to simplify matters for those studying my work, by providing straightforward indices; first, for the expositions in general; next, for their detailed content; and likewise for the verses and the psalms and the aphorisms of our rabbis, which are elucidated in this work, each individual topic in its appropriate fashion, so as to enable anyone wishing to devote himself to the task of attaining his desire to discover delightful words (Ecclesiastes 12:10). I now commence the transition to the page[s of the work], in the Almighty’s Name, herewith.

Other works by Albelda: Re’shit da‘at (1583); Sha‘are dim‘ah (1586); ‘Olat tamid (posthumous, 1601).