The parable (mashal) in Jewish literature is sui generis. Its function extends somewhat beyond the dictionary definition of "a short allegorical story, designed to convey some truth or moral lesson." The added component converts the mashal into an ideational as well as oral aid, analogous to book illustrations that serve as visual aids for a graphic understanding of the textual material. Another comparable example is the poet's recourse to imagery and symbolism in order to illumine a truth he seeks to articulate.

The pragmatic role of the mashal has a further analog to the contemporary role assigned to myth — the affirmation of an idea, speculation, or doctrine too profound for reason alone to apprehend. It speaks in a tongue that offers an amendment to an idea, or a concept, or a truth hidden beneath the deepest layer of ratiocinative activity. Goethe said, "The beautiful is a manifestation of secret laws of nature which, except for this appearance, had been forever concealed from us." The myth, likewise, penetrates into terrain to extract concealed "ore" that can be reached by no other instrument.

The ethical viability of a myth is adumbrated in Jewish literature. Rabbi Elazar in the Talmud claimed that the world was created in Tishrei, but according to a Jewish legend the Creation was completed on Rosh Hashanah with the formation of Adam. Beyond and above the belief that Rosh Hashanah memorializes man's and the world's birthday is a majestic verity. The beginning of the world cannot be dissociated from the beginning every Tishrei of man's world–the renewal of himself, adding a spiritual layer that will enrich his existence.

Rosh Hashanah parables (meshalim) are to be viewed as amendments purposing to clarify and reinforce the spiritual, ethical and moral values of the ten-day penitential season. The specific genre of Jewish literature was employed by itinerant preachers (maggidim) who spiced their sermon with parables as they traveled from town to town in Eastern Europe, and harangued their listeners to amend their sinful ways. Foremost among these preachers was Jacob ben Wolf Kranz (1741-1804), better known as the Dubner Maggid, since he resided for many years in Dubno, Russia. His homiletic interpretations of the bible and his ingenious parables attained wide popularity, so that numerous maggidim embellished their discourses with meshalim originated by him.

Some of the following parables told by the Dubner Maggid are rendered in free translations. His homilies have been recorded in Ohel Yaakov (Josefow, 1830) and in other works.

Click on any of the following parables.

While the parables cited above were originated some two cenruries ago, it should be pointed out that rabbinical literature tracing back two millennia abounds in the use of the mashal. Not infrequently the mashal is introduced by mashal le-melekh, "it is comparable to a king. . . ." Whether consciously or unconsciously, the Jewish psyche was attuned to the metaphorical juxtaposition of God ( the King of kings) and a human king.

One of the three sections in the Rosh Hashanah shofar liturgy is Malkhuyot, glorifying the sovereignty of God. One of the long liturgical pieces recited in unison by the reader and the congregation on Rosh Hashanah stresses the theme: "The Lord is King, the Lord was King, the Lord will reign forever." The Avinu Malkenu group was alluded to above.

The following parable, found in the Talmud (Shabbat 153a), is in keeping with the central role assigned to a human king.

Daily Repentance

From The Rosh Hashanah Anthology, JPS, 1993. Reprinted with permission of the publisher.

TISHREI Table of Contents