The Holy Shekel

Introduction

O wise one, lay it to heart at all times, yea, every day, whether week-day or feast-day, sabbath or new moon, and you will find in “The Holy Shekel” every good quality, more precious than gold, yea, than fine gold.

The object of this work is to make dear the proverb and parable, knowledge and counsel, the words of the wise and their dark sayings, the maxims of the sages and men of understanding, and their conceits.

I, Joseph the son of Isaac, surnamed Kimḥi, have weighed such in the balance of the holy tongue, measuring [metering] them in verses [rhymes]; I found them originally scattered here and there, some in Arabic, and some in Hebrew, and I have weighed [metered] them so that they may be easily understood. [ . . . ]

Now, I say, the vital soul [of Wisdom] is beyond the heavens in duration. Take millstones from the mountains of Intelligence and grind with them the flour of thought, and having made all due preparation for the sweet fare and rich repast, dress your food and mix your wine, so that their fragrance may be wafted as myrrh in every man’s countenance.

Regard these rhymes well. There cannot be compared to them ornaments of the choicest gold, even of the gold of Parvaim;—they are as rows of precious stones set in beauteous pattern of finest linen, a delight both to the eyes and the heart; I have arranged them in verse, weighing them not in the material balance, but balancing [versifying] them in my mind, and this for the daughter of the son of Kimḥi.

The sparks of burning instruction glow as a torch: wherefore grasp them not with tongs but with the heart. Such verses are written upon the tablet of the heart of man; wherefore place you them upon these tablets. [ . . . ]

On Humility

He is not of highest quality who only abstains from harming his fellow men, but he who takes upon himself a share of the burden of their injuries; and, whatsoever may happen, he goes forth to meet them with a cheerful countenance. [ . . . ]

If a man cannot control himself, how can he sway another man’s soul? [ . . . ]

In the day of happiness, think of sorrow, and in the day of evil, hope in God, that He may deliver you from the oppression of anguish and sickness. [ . . . ]

Inquire of the man who has gotten himself wealth, if he has also assured himself of the years of his life. [ . . . ]

The man whose sole delight is in this world, may be likened to a dog sucking bones; thinking that it is sucking blood from the bone, it sucks the blood of its own lips. [ . . . ]

On Self-Denial

Things prohibited may be classed under three different heads; give them your attention, and you will easily discern them. There are things which your soul longs after, which you should keep at arm’s length; some things may be prohibited for which you have no desire, leave these alone; some things, too, are prohibited, which, even if allowed, would find man’s soul recoil from them. [ . . . ]

On Man’s Confidence and Despair

If you but have the help of God, the dry wood of the forest will bear you fruit, until you shall say, “Enough”; but if He Above be not with you, then even the garden-trees will not bring forth, their fruit they will deny, until you shall ask, “Where are they?” [ . . . ]

Endure the truth though it be bitter, and you shalt be called a patient man; growl not at that which you do suffer and throw not the blame upon the world. [ . . . ]

On Truth

Speak the truth without favor, and respect not old age; Truth is older, strong in years as the world.

Adapted from the translation of Hermann Gollancz.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 3: Encountering Christianity and Islam.

Engage with this Source

“The Holy Shekel” (Shekel ha-kodesh) is a series of thematically arranged rhymed aphorisms written in Arabic-style quantitative meter; the word shekel in the title alludes to the word mishkal that denotes poetic meter in medieval Hebrew. As Kimḥi explains in the introduction, these maxims are not original to him but instead are compiled from existing sources. Kimḥi’s chief source was the Kitāb mukhtār al‑jawāhir (Book of the Selection of Pearls) by Solomon Ibn Gabirol, which had been translated into Hebrew by Judah Ibn Tibbon (d. 1190) under the title Mivḥar ha-peninim (Book of Pearls). This work would have been attractive in Kimḥi’s Provençal milieu as it transmitted, in appealing Hebrew form, the Judeo-Arabic culture of al-Andalus.

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