17

THE JEWISH ENCYCLOPEDIA

God, Names of
Godliness

in the corrupted Polish-Jewish form of the word, its own, but called at need upon the rabbi of the
the "Kwater." Where there is difficulty in obtain- neighboring Hungarian community of Holies. In
ing persons to act as godfathers it is customary to agreement with the law of 1890 relating to the organform societies of religious persons for this purpose. ization of the congregations of Austria, an independThese societies are known as"hebrot sandika'ut." ent congregation was organized at GOding. For
That the custom has been to some extent affected several years after this date the rabbi of Lundenburg
by medieval Christian practise is, no doubt, true, officiated at GOding, but in 1899 the community
but in all essential respects it rests on historic Jew- again inducted its own rabbi, after an interval of
ish ground. Reggio is, therefore, as has been well 126 years.
shown by Levinson, not justified in attacking it.
Among the noteworthy rabbis of GSding was
(Moses) Samson BACHARAcn, who settled at GOding
BIBLIOGRAPHY : Kohut, Aruch Completum, s.v. Dipnjo; Low,
in 1629, where he officiated for a number of years.
Lebensalter, Szepredln, 1875; Perles, Zur Rabbinischen
Sprach- und Sagenkunde, Breslau, 1873; Glassherg, Zikron
There he wrote, at the age of twenty-four, a treatise
Berit la-Blshonim, Berlin, 1892; idem, Die Beschneidung,
on " the 118th Psalm " under the title " Ifol Shirim ";
ib. 1896; Kohn, Ot Berit, Cracow, 1903.
A.
B. D.
the work, however, was carried down only to the
GODING: Town of Moravia, Austria; it has a letter D. About that time he also wrote several
population of about 10,000, of whom more than " kinot" (lamentations), describing the sufferings of
1,000 are Jews. The Jewish community there is one the Moravian Jews during the Thirty Years' war;
of the oldest in the province. As appears from the these poems were inscribed on the walls of the old
records of the old tebra kaddisha of GOding, two synagogue of GOding. Abraham Parzova (d. 1758),
Jewish cemeteries, an old and a new one, existed twice proposed as chief rabbi of Moravia, was at
there as early as 1682, at the time when the statutes one time rabbi of GOding. The present incumbent
of the hebra ljaddisha were drafted. In the month of (1903) is Dr. Ludwig Lazarus.
Nisan, 1693, these statutes were revised as published
E. c.
L. LAZ.
by I. Willheimer in the Vienna " Neuzeit" of 1864.
GODLINESS : The quality of being godly, i.e.,
The community seems to have suffered greatly dur- godlike, manifested in character and conduct exing the Thirty Years' war, and was so reduced that pressive of the conscious recognition and realization
for years it could not keep a rabbi of its own. It of man's divine origin and destiny, and in the discalled upon outside rabbis to decide religious dis- charge of the duties therein involved. Regarding
putes, appealing especially to the Moravian district man as fashioned in the likeness of God (Gen. i. 26,
rabbi, Menahem Mendel Krochmal, who several 27), Judaism predicates of every man the possibility,
times decided questions for it ("Zemah Zedek," No. and ascribes to him the faculty, of realizing godli33). At that time (between 1648 and 1661) large ness. According to its anthropology, this faculty
vineyards and cellars in the villages in the vicinity was never vitiated or weakened in man by original
of GOding were owned by wealthy Jews. In 1670 sin.
the community was considerably increased by JewIn the Authorized Version " godly " corresponds
ish exiles from Vienna and Lower Austria. Ref- to the Hebrew "hasid" (Ps. iv. 3, xii. 2 [A. V. 1]);
ugees settled in large numbers, in the neighboring but the term "zaddik" (righteous; Ps. i. 5, 6)
crown lands. Among them was TJ^ivid b. Isserl, who equally connotes the idea. The characteristics of
had placed himself under the protection of Prince the godly may best be derived from the fuller acDietrichstein of Nikolsburg as "rabbi of Goding" count given of their antonyms. The ungodly
(Sept. 1, 1672), paying the yearly sum of three ("resha'im"; Ps. i. 1, 5) are described as men comflorins for protection; he officiated there until 1676. passed about with pride, clothed in violence, speakMoses b. Isaiah, author of "Berit Mafteh Mosheh," a ing loftily and corruptly, denying God's knowledge,
large commentary to the Pesah Haggadah (Berlin, prospering by corruption in this world, and wrong1701), and for a time house rabbi of the " Hofjude " fully increasing their riches (Ps. lxxiii.). They are
Jost Liebmann at Berlin, passed a part of his child- those that make not God their strength (ib. Iii. 7).
hood at Goding, after his parents had been expelled Godliness is thus also the antithesis to the conduct
from Vienna.
and character of the wicked (" mere'im "), the workIn 1689 and 1716 synods were held at Goding, at ers of iniquity ("po'ale owen"; ib. lxiv.), "who
which important resolutions were adopted relating' whet their tongue like a sword "; who encourage
to the communal life of the Moravian Jews. In the themselves to do evil, denying that God will see
middle of the eighteenth century the community them.
seems still to have been an important one, for in
The godly, by contrast, is he whose delight is in
1753 it numbered 140 families. In June, 1774, all the Torah of YHWH (ib. i. 2), or who, to use Micah's
the Jews were expelled from Goding by command phrase, does justly, loves mercy, and walks humbly?
of the empress Maria Theresa; but after her death with his God (Micah vi. 8). The godly may be1
Emperor Joseph II. recalled thirteen said to be actuated by the desire to learn of YHWJI'9
Synods of families to complete the number of way, to walk in His truth, and to keep his hea'rt0m
1689 and 5,400 families allotted to Moravia. singleness of purpose to fear His name (Ps. liSfXvl
1716.
The neighboring estate of Kosteletz 11). "To walk in God's ways" (Deut. ^ifi^
had received twenty of the families ex- "halok ahare middotaw shel ha-kadosh baruWYvu9*.:
pelled from the town. The above-mentioned thirteen Sotah 14a) is the definition of " godliness,"'ww'fJnW
families formed the nucleus of the new community explanation that man shall imitate God's'attributes,
of GOding, which had increased to fifty families by as enumerated in Ex. xxxiv. 6, 7a (cdnffi^alfi!,
1864. This new community at first had no rabbi of Deut. 873). As God is merciful, man alMnStfld W
VI. - 2

Godliness
THE JEWISH ENCYCLOPEDIA
18
Gog: and Magog
merciful; and so with respect to all other character- is therefore no forgiveness for him who puts another to shame or who calls him by an offensive
istics of godliness.
According to the Rabbis, the beginning and the name (B. M. 58b). Godliness includes the forgiving
conclusion of the Torah relate deeds of divine benev- disposition (Prov. xvii. 9; Ab. i. 12, v. 14; R. H.
olence. God clothed the naked; He comforted the 17a). To bo beloved of God presupposes to be bemourners; He buried the dead (Sotah 14a; B. K. loved of men (Ab. iii. 13). Slander and godliness
99a; B. M. 30b based on Mek., Yitro, 2 [ed. Weiss, are incompatible (Pes. 118a). Pride and godliness
68a; ed. Friedmann, 59b]; comp. the second " bera- are absolute contraries (Prov. vi. 16-19; Ta'an. 7a;
kah" in the SIIBMONBH 'ESREII). Godliness thus Sotah 4b, 5a, b; 'Ab. Zarah 20b: humility is the
involves a like disposition and readiness on the part greatest virtue). To be among the persecuted rather
of man to come to the relief of all that are in dis- than among the persecutors is characteristic of the
tress and to be a doer of personal .kindness to his godly (Git. 36b). " God says, ' Be like unto me. As
fellow men (" gomel hasadim"; comp. Ned. 39b, I requite good for evil, so do thou render good for
40a). Thus, whatever is involved in "gemilut hasa- evil' " (Ex. R. xxvi.; comp. Gen. R. xxvi.).
E. c.
E. G. H.
dim " (see CHAIUTY) is characteristic of godliness.
Matt. xxv. 31 et seq. is an enumeration of the impliGODOWSKY,
LEOPOLD:
Russian
pianist and
cations of Jewish godliness, the conCharity the text (" then shall he sit upon the throne composer; born at Wilna Feb. 13, 1870. At a very
early age he showed remarkable talent for music,
Essence, of his glory "; ib. xxv. 31) indicating and
nine years old was taken upon the road
that this catalogue was derived from as a when
child wonder, traveling in Russia and Germany.
a genuinely Jewish source (comp. Midr. Teh. to Ps. In 1882
he entered the Hochschule fur Musik at
cxviii. 20, ed. Buber, p. 48C). Jewish godliness Berlin, where
he remained for two years, at the end
also inculcates modesty and delicate consideration of that time going
to the United States to tour the
of the feelings of one's fellow man. According to country, and the following
to Paris, where he
Eleazar ben Pedat, "to do justly" (Micah vi. 8) studied music until 1890. year
In 1887 he appeared in
refers to judgments rendered by judges; "to love England with much success,
being heard even at
mercy [love]," to the doing of acts of love (" gemilut
House. He then traveled through Euhasadim"); "to walk humbly," to quiet, unosten- Marlborough
and went again to the United States in 1891.
tatious participation in burying the dead and the pro- rope,
Since then he has played on both sides of the Atviding of dowries for poor girls about to be married. lantic.
has been connected with the Thomas or"If," he continues, "for the prescribed acts the chestra, He
the
New York Philharmonic orchestra, the
Torah insists on secrecy and unostentatiousness, how
quartet, and other well-known orchestras.
much more in the case of acts which of themselves Kneisel
suggest the propriety of secrecy " (Suk. 49b; Mak. He has composed over one hundred pieces.
24b). He who is charitable without ostentation is BIBLIOGRAPHY : Maurice Aronson, in The Reform Advoca
Feb. 24,1900.
greater than Moses (B. B. 9b). Greater is he that in- Chicago,
H. R.
F. T. II.
duces others to do kindly deeds than one that
thoughtlessly or improperly performs them himself
GO'EL (btii). Next of kin, and, hence, redeemer.
(B. B. 9a). He who does justly and loves mercy Owing to the solidarity of the family and the clan
fills as it were the whole world with divine love (Ps. in ancient Israel, any duty which a man could not
xxxiii. 5; Suk. 49b). Jewish godliness is not an perform by himself had to be taken up by his next
"opus operatum," as is so often held by non-Jewish of kin. Any rights possessed by a man which
theologians. Charity without love is unavailing lapsed through his inability to perform the duties
(" en zedakah meshallemet ela lefl hesed she-bah "; attached to such rights, could be and should be reSuk. 49b). It comprises more than accurate justice, sumed by the next of kin. This applied especially
insistence being laid on "exceeding" justice (Mek., to parcels of land which any Israelite found it necYitro, 2, cited above).
essary to sell. This his go'el, or kinsman, had to reGodliness also comprehends the sense of depend- deem (Lev. xxv. 25). From the leading case of
ence upon divine grace and of gratitude for the op- Jeremiah's purchase of his cousin Hananeel's propportunity to do good. "Prayer is erty in Anathoth (Jer. xxxii. 8-12) it would appear
Considera- greater than good works" (Ber. 32b). that in later Israel at any rate this injunction was
tion for The question why God, if He loves taken to mean that a kinsman had the right of preOthers' the poor, does not Himself provide for emption. Similarly, in the Book of Ruth the next
Feelings, them, is answered by declaring it to of kin was called upon to purchase a parcel of land
be God's intention to permit man to formerly belonging to Elimelech (Ruth iv. 3). It
acquire the higher life (B. B. 10a). Jewish godliness would appear from the same example that another
is careful not to put another to shame (Hag. 5a, on duty of the go'el was to raise offspring for his kinspublic boastful charity); God's consideration for man if he happened to die without any (ib. 5). This
the repentant sinner (Hosea xiv. 2) is commended would seem to be an extension of the principle of
to man for imitation (Pesik. 163b). He who gloats the LEVIRATB MARRIAGE; hence the procedure of
over the shame of his fellow man is excluded from " halizah " was gone through in the case of Naomi's
the world to come (Gen. R. i.). "Better be burned go'el, just as if he had been her brother-in-law. The
alive than put a fellow man to shame " (Sotah 10b). relative nearness of kin is not very definitely deterIt is ungodly to remind the repentant sinner of mined in the Old Testament. The brother appears
his former evil ways; as is it to remind the descend- to be the nearest of all, after whom comes the uncle
ant of non-Jews of his ancestors (B. M. 58b). There or uncle's son (Lev. xxv. 49).