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He would speak of a mighty Jewish kingdom in the East, existing in idyllic peace and prosperity; he would excite his auditors with news of the latest Messiah; he would describe the river Sambatyon, which keeps the Sabbath, and, mingling truth with fiction, with one breath would truly relate how he crossed a river on an inflated skin, and with the next breath romance about Hillel's tomb, how he had been there, and how he had seen a large hollow stone, which remains empty if a bad fellow enters, but at the approach of a pious visitor fills up with sweet, pure water, with which he washes, uttering a wish at the same time, sure that it will come true.
The discussion therefore in Hillel's work concerns the possible intellect, and here he ventures to disagree with Averroes and decides in favor of the possible intellect as a part of the soul and the subject of reward and punishment. Concerning the nature of reward and punishment after death opinions are divided. Some think that both reward and punishment are corporeal.
"But I've I've altered my mind." "One needs Hillel's patience to deal with you!" cried Sugarman. "But I shall charge you, all the same, for my trouble. You cannot cancel an order like this in the middle! No, no! You can play fast and loose with Leah Volcovitch, but you shall not make a fool of me." "But if I don't want one?" said Leibel, sullenly.
In the pre-Christian Judaism it is probable that there was a Catechism or short manual of instruction called in Greek the Didache, in which the Golden Rule in Hillel's negative form and the Decalogue occupied a front place. Thus we find, too, modern American Jews formulating Articles of Faith as a Proselyte Confession.
But in Hillel's definition of the soul we have an extreme form of this peculiar combination, and it represents a step backward to the standpoint of Pseudo-Bahya and Ibn Zaddik. The work of Ibn Daud and Maimonides in the interest of a purer Aristotelianism seems not to have enlightened Hillel. The Neo-Platonic emanation theory is clearly enunciated in Hillel's definition.
"I don't know is Elkan's widow living now oder not," Abe said, "but Mosha told me Hillel's widow wants to get married again, and Alex comes to him and says he should give the old lady anyhow a thousand dollars. Mosha wants to know what for, and Alex tells him he owes from Hillel's estate yet a couple thousand dollars." "And did he?" Morris inquired. "Suppose he did?" Abe replied.
He goes to work and sends Elkan's boy, Aaron, to business college, and Elkan's widow he takes to live with Hillel's widow, all together with himself and the two boys in that house of his on Madison Street. For three years they lived that way, and in the rest of the house Mosha couldn't keep any tenants at all.
Hillel's answer is that it is not, and he proves his point in the prescribed fashion by making use of Aristotle's classification of motion into genesis and decay, increase and diminution, qualitative change and motion proper, or motion of translation. He then undertakes to show that the soul can have none of the kinds of motion here enumerated.
He looked after Hillel's widow and Hillel's boy, Alex, because Mosha never married, Mawruss. He was a born uncle. Then, when Elkan died a year later, I never seen a feller so broke up like Mosha in all my life.
Hillel then undertakes to adjudicate between the contending views by striking a compromise. He feels that he is contributing to the solution of an important problem by an original suggestion, which he says is to be found nowhere else expressed with such clearness and brevity. Here again Hillel's Neo-Platonic tendencies are in evidence.
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