UU3M¥^ 3"
-vujiiT^ av
'■I IJJMI JUI
'•«JU3/\mil 3H'
^OfCALIF0% ^OFCAIIFO% «^^ME UNIVERS/^
^lOSANCElfXv
-^^AavaaiH^ ^<?AavHaiH^ <ri]33Nvsoi^ "^aaAiNn-gwv
AWEUNIVER5//i
.V^SANCElfj-^.
o
A^UIBRARY^^ -s^^lllBRARYQ^
<ril30NVS01^ ^/Sa3AlNIl-3WV** %0JI]V0JO^ %0JnV3JO-^
.^WEUNIVER%
. „ .. . ^
oa ^ .. . —
^^vWS•ANCElfJ>
^0FCAIIF0%, ^OFCAIIFO/Zjj,
'^TiiaoNVsoi^ '^AaiAiNrt^wv** "^^Aavaaiii^ "^^Aavaani^
-^lliBRARYOc.
-^>^l-LIBRARY^/;^
^•i/OJIlVJ-JO"^ ^^OJI1V3JO^
>-
^WE•UNIVER5'^^
VL
^lOSANCElfj>
^Aa3AiNn-3v\v
.^OFCALIF0%,
^^Aavaaii-i^
-^,OFCAllFO%
aWEUNIVERS^/)
^lOSANCElfj^
%avaan# ^jsijdnvsoi^'^ %a3AiN(i-3Wv'
AWEUNIVER5/A
^lOSANGElfXy^
i
'X,
^lllBRARYOc. ^^l-LIBRARY^^
5 i
^
6r^
^J5133NVS0# "^aaAINnrnV^ ^<!/0JI1V3J0'^ ^ojuvdjo"?
^0FCAIIF0%.
!^ "^^Aavaani^
JilJJNViUl-^
AWEUNIVERJ/Zi
•■'/iadAINIlJVW
AvlOSANCElfj>
o
<ril30NYS0V'<^ '^a]AINn-3WV
v^lOSANCElfj^
^I^IUBRARYQa,
^UIBRARYQ^^
%a3AINn-3WV^ %OJI1V3-J0^ ^OJITVDJO^
<^'
O
—n
l."<^
^lOSANCElfj^
%a3AiNn]WV^
^OFCAIIFO%
"^(T^aaiH^
^OFCA1IFO%
^ ■l/'7'"' 1 fc<>
^^AHvaan-^'
^RYQ<. A^lllBRARYQr
.^\^E•UNIVER%
A>clOSANCElfX>
o
/j.jo-S^ '^ojiivj-jo^ <rii30NVS0i^ "^/^aaAiNnawv^
IFO/?^ ^OFCALIF0%
aWEUNIVER^//)
^lOSANCElfj;^
<rii3DNVsoi=<^ "^/jaaAiNnaw^i
^^jOFCALIFO
^lOSANCElfx^
-55^1-UBRARYac. i^HIBRARY(?/r
^
vsoi^ "^ajAiNn-jvv^ ^ojuvd-jo"^ '^ojitvd-jo'^
I
THE
JEWISH RELIGION.
BY THE SAME AUTHOR.
Second Edition. Price is. 6d.
TEXT-BOOK OF THE JEWISH EELIGION.
"Embodies in an equal degree thought, learning, and experi-
ence."— Academy.
"Dr. Friedlauder's text-book supplies a real want, which must
have been severely felt by many teachers who are called upon to
infuse into their pupils the elements of the Jewish religion." —
Jewish Standard.
LONDON :
KEGAN PAUL, TRENCH, TRUBNER, & CO. L™
i/l/, i/i ^jjLAjtyi'^-^-^^^
THE
JEWISH RELIGION.
M. FRIEDLANDER.
\
LONDON:
KEGAN PAUL, TRENCH, TRUBNER, & CO. L™
PATERNOSTER HOUSE, CHARING CROSS ROAD.
I8qi.
The rights of translation and of reproduction are reserved.
''"i
PREFACE.
In presenting this volume to the public the author
does not claim much originality. He merely desires
to reproduce the religious principles which were sown
into his heart by his parents, V'T, and cultivated by the
great teachers of Israel — the Prophets, the Soferim,
and their successors — in order that the blessing which
he himself has always derived from these principles
may also be enjoyed by his brethren. The original
sources of religious knowledge, \\z., the Scriptures and
Post-Biblical Jewish Literature, are of course accessible
to all, and every one may sit at the feet of our great
teachers and listen to their instruction. But there
are many who are in need of assistance, who require
the aid of an interpreter. The present volume is
intended to render that assistance and to serve as
such interpreter. The author therefore addresses him-
self to his brethren, especially to his disciples, in the
words of an ancient teacher of the Mishnah (Aboth
V. 25), "Turn it, and turn it over again;" and if he
cannot add also " for everything is in it," he hopes
8947fiG
vi PREFACE.
that tluit wliicli is in it will be found useful to those
wlio seek religious knowledge, and that it will prove
an incentive to many " to learn and teach, to heed and
do, and to fulfil in love all the words of instruction
in tlie Divine Law."
To a great extent this work owes its origin to the
warm interest which tlie late Mr. Jacob A. Franklin,
rry, took in all matters connected with Judaism. He
repeatedly urged upon tlie author the necessity of
publishing a book on the Jewish Eeligion. A plan
was suggested, discussed, and finally adopted ; but the
progress of the work was slow on account of other
literary engagements of the author. Although Mr.
Franklin departed from our midst long before it was
completed, his philanthropy, w^hich survived him, has
a share in its completion, the book being printed at
the expense of the Jacob A. Franklin Trust Fund for
the advancement of Judaism. In recognition of these
facts the author dedicates this work—
5n pictB*
TO THE
MEMORY OF HIS LATE FRIEND,
b"\ D^-la^< ") "innn p nap;? 'i
JACOB A. FRANKLIN, O.B.M.
AND
THE AUTHOR FURTHER DEDICATES THIS VOLUME
Jn Bffcction,
TO
HIS DEVOTED WIFE, HIS DEAR CHILDREN,
AND HIS BELOVED DISCIPLES.
viii PREFACE.
In conclusion, the author begs to thank the Eev.
S. Singer for his assistance and his many valuable
suggestions while the book was passing through the
press.
M. FRIEDLANDER.
Jews' College, 3 lyar 5651.
CONTENTS.
Introduction • .1-18
What is Judaism ? ........ 2
OUR CREED.
Faith as commended in Bible and Tradition
Faith according to Saadiah
„ „ Ibn Gabirol .....
„ „ Dunash ben Tamim, Bach3'a b. Joseph
„ „ Shem-tob ; Abraham b. David ; Jehudah
hallevi .....
„ „ Ibn Ezra ; Maimonides ; Joseph Albo
„ „ Eliah del Medigo
„ „ Moses Mendelssohn .
The Thirteen Principles of Faith
First Group of Principles — Existence of God
Natural Religion
Polytheism
Pantheism
Atheism .
Deism ; Theism
The First Principle : God, the Creator and Ruler of the
Universe .
Natural Laws and Miracles
Evolution and Creation
Principle II. — Unity of God
„ III. . . .
Anthropomorphism in the Bible
Principle IV.
V.
5
9
II
12
13
14
15
16
19
22
22
25
26
27
29
30
31
33
38
41
41
43
44
CONTENTS.
PAGE
A''arious Attributes of God ...... 44
Second Group of Principles — Revelation .... 46
General Remarks — Early Revelations 46
Prophet 49
Text of Prophecies 53
Massorah • • 55
Names and Authors of the Books of the Bible • • • 55
Pentateuch .......... 57
Earlier Prophets ......... 62
Latter Prophets ......... 66
Isaiah .......... 66
Jeremiah ......... 7°
Ezekiel 75
Minor Prophets 78
Hagiographa ......... 87
Psalms . . . 8y
Proverbs ......... 96
Job 108
The Song of Solomon 1 12
Ruth; Lamentations . . . . . . .11^
Ecclesiastes . . . . . . . . .114
Esther; Daniel 116
Ezra ; Nehemiah 125
Chronicles ......... 126
Apocrypha . . . . . . . . . .127
The Book of Wisdom 127
The Wisdom of Jesus, Son of Sirach . . . .128
Baruch 129
Tobit ; Judith 130
The Books of the Maccabees ..... 131
Principle VI. — Truth of the Prophecies . . . .131
„ VII. — Distinction of Moses from other Prophets 133
„ VIII. ^ — Authenticity of the Torah . . -134
The Oral Law 136
Principle IX. — Immutability of the Torah .... 139
Third Group of Principles — Reward and Punishment . . 142
Divine Justice and Man's Free-will ..... 142
Principle X. — God's Omniscience ..... 148
„ XL — Reward and Punishment .... 150
CONTENTS.
Principle XII. — Messiah ....
„ XIII. — Resurrection — Future Life
Notes on the Number of Principles .
On Principle I. .... .
Creation according to Maimonides
„ „ Saadiah
Bible and Science ....
On Principle V. — Efficacy of Prayer
„ Revelation .....
„ Principle VI. .....
Revelation according to Saadiah .
„ „ Jehudah hallevi
„ ,, Ibn Ezra
„ ,, Maimonides
„ „ Albo
On Principle VII
VIII
„ Varise Lectiones, Tikkun Soferim, Ittur Soferini
,, Al-tikre, Biblical Quotations in Talmud and Midrash
„ Bible Criticism .......
„ the Pentateuch .......
Explanation of 2 Kings xxii. 8 sqq. ....
Abraham ibn Ezra's View on the Integrity of the Pentateuch
Authenticity of the Book of the Prophet Isaiah .
Authenticity of the Book of Daniel ....
On Principle IX. ........
Explanation of Jer. xxxi. 31-33 .....
,, „ some Talmudical Passages .
The Immutability of the Torah according to Maimonides
The Immutability of the Torah according to Jehudah hallevi
The Immutability of the Torah according to Albo and R.
Abraham b. David
On Principle X. .
XL .
„ Eternal Punishment
„ Vicarious Atonement
„ Principle XII.
Maimonides on Messiah, Jesus, and Mohammed
Principle XIII. ......
PAGE
155
163
169
174
174
177
178
183
190
192
192
194
197
197
201
201
202
203
204
205
205
207
210
212
214
215
216
216
217
218
219
220
221
223
224
225
226
231
xii CONTENTS.
PAGE
OUR DUTIES.
On Religious Duties in General 233
Classification of the Divine Precepts 239
Object of the Divine Law ....... 242
I. The Ten Commandments ...... 247-272
Notes on the Ten Commandments ..... 266-272
Different Opinions on the Division of the Commandments . 266
Ibn Ezra on Exod. xx. 2 ...... . 269
Abarbanel and R. S. Hirsch on the Ten Commandments . 270
Parallels to the Decalogue ....... 272
II. General Moral Principles ...... 272-328
Duties toivards God ........ 273-291
(a.) Duties of the Heart 273-278
Fear and Love of God ....... 273
Gratitude toward Him ....... 275
Reverence for His Name ....... 275
Obedience to His Will ....... 276
Faith and Confidence in His Goodness . . . -277
Resignation to His Will 277
(6.) Duties with reference to Speech .... 278-288
Prayer 280
Study of His Word 2S5
(c.) Duties with reference to Action .... 2S8-291
Sanctification of God's Name ...... 289
Imitation of His Ways 290
Duties toioards our Fellow-creatures ..... 292-319
General Principles 292
Duties in reference to the Life and the Property of our
Fellow-man
292
Prohibition of Interest and Usury 294
Duties in reference to our Fellow-men's Honour and
Well-being ........ 298
Charity, IDH ni^CJ and Hpl^* 302
Special Duties ........ 305-318
Children and Parents ....... 305
Friends .......... 306
Husband and Wife 310
Fellow-citizens . . . . . . . . .310
Fellow-members of a Community 312
CONTENTS. xiii
PAGE
Duties towards IMembers of another Community . . 312
Employers and Employed . . . . . • 313
Superiors and Inferiors . . . . . . -313
Teacher and Pupil ; Master and Servant ; Rich and Poor 314
Duties towards the Old, Magistrates, and all to whom
Honour is due . . . . . . . '317
Kindness to Animals . . . . . . . .318
Duties to Ourselves ........ 319-328
III. Sifjns as Outward Reminders of God and His Will . 328-338
Tsitsith ........... 329
TefilUn 331
Mcziizah 335
Circumcision .......... 336
Notes ........... 336
IV, Sabhath, Festivals, and Fasts ..... 339-413
On Sabbath and Festivals in General .... 339-360
1. 113T "Remember" ....... 340-349
Kiddush and Ilabhdalah ....... 340
Lessons from the Pentateuch and the Prophets . . 345
2. -lint:' " Take Heed " ...... 349-353
Work Forbidden ........ 349
3. 3Jy" Delight" 353-355
Sabbath and Festivals Days of Cheerfulness . . . 353
4. nnD " Honour " 355-35^
Sabbath and Festival Bread and Lights . . . -355
Notes 358
The Jewish Calendar ........ 360
Notes 367
The Festivals . . . . . . . . . 368-409
The Three Festivals U'h).^ ^h^ 369-400
The Four Distinguished Sabbaths ..... 369
Passover ......... 372-392
Seder-evening ........ 379
Counting of the Omer 3S9
The Days of the Counting of the Omer . . . 392
The Feast of Wcchs ....... 393-394
The Feast of Tabernacles ...... 395-400
Solemn Days D''X"n3 W)2'' 400-409
New-year .......... 402
liv CONTENTS.
PACE
Day of Atonement ........ 405
Bistorical Feasts and Fasts 409-413
Chanuccah 409
Purim 411
The Four Fasts 412
Optional Fasts 413
V. Divine Worship 413-455
Beginnings of Divine Worship 413
Sacrifices ........... 414
Prayer 4i8-455
Devotion .......... 419
Minhag or Custom . . . . . . . -419
Prayer in Hebrew ........ 420
Efficacy of Prayer 422
Synagogue .......... 423
Instrumental Music in Synagogue ..... 427
The Ritual, in Talmud and Midrash ..... 429
Prayers at Fixed Times . . . . . . -435
Shcma, y)2t>; 436
Amidah or Tefillah ........ 437
Abridged Forms of the Amidah ..... 439
Other Constituent Elements of the Service . . . 439
Night-prayer 440
Public Service . . . . . . . -441
Kaddish 441
Kedushah .......... 442
Repetition of Amidah ....... 442
Priests' Benediction 442
The Reading of the Law ....... 442
Occasional Prayers ; Benedictions ; Grace .... 442
Notes on Customs in Synagogue ...... 444
Temporary Substitutes for the Service .... 446
Repetition of the Amidah ....... 446
Kedushah ; Kaddish ....... 447
Sermons and Lectures . 448
Special Prayer-Meetings ....... 449
Reform of the Ritual 449
Congregations and their Religious Guide .... 454
VI. The Dietary Laics 455-466
CONTENTS. XV
PAOE
Their Object 455
n^iy Fruit of Trees in the First Three Years . . . 457
K'nn, wahj, nnycj' 457
Meaning of nipn 458
The Killing of Animals for Food 459
Prohibition of Blood 459
Trefah 459
Clean and Unclean Animals ...... 459
Forbidden Fat 461
The Sinew that Shrank . . . . . . .461
Meat and Milk ......... 461
Notes. — Explanation of Gen. ix. 4 — Seven Noachide Precepts 462
On Shechitah ......... 463
How to Kasher the Meat ....... 463
Explanation of Num. xi. 22 and Lev. xvii. 13 . . . 464
On Clean and Unclean Birds ...... 465
Meat and Milk. . . 465
Honey .......... 466
Wine of Libation ........ 466
.VIL Jeiuish Life 467-496
Guiding Principles in Jewish Life ...... 467
Torah and Abodah ; Beth-hammidrash and Synagogue . . 469
Charity 469
Jewish Women ......... 470
The Days of the Week 473
Anticipation of Sabbath, Feast, and Fast .... 474
Friday Evening. — Sabbath and Festivals .... 475
New-moon and FuU-moon ....... 476
Important Moments in the Life of the Jew . . . 476-494
Birth. — Initiation of the Male Child into the Covenant of
Abraham ......... 477
Redemption of the First-born ...... 478
Thanksgiving of the Mother after Confinement . . . 479
^012n n3-12 479
Education .......... 479
Bar-mitsvah . . . . . . . . . .481
Choice of Vocation ........ 482
Marriage .......... 483
Divorce 487
CONTENTS.
PAGE
Obligatory INIarriage (□13'>) and Obligatory Divorce (n^vH) 4^8
Death and Mourning 489
Regard for the Memory of the Deceased .... 494
Notes on Customs in Connection with the Burial Rites . 496
Appendices : —
I. The Thirteen Principles in Hebrew . . 497-498
II. The Jewish Calendar ..... 498-501
I. Index of Quotations from Bible and Post-Biblical
Literature ........ 502-512
II. General Index ....... 513-520
III. Index of Names ....... 521-523
IV. Index of Hebrew Terms 524-528
THE JEWISH EELIGION.
INTRODUCTION.
" Man is the most privileged of creatures ; he has been
made in the image of God. His privilege is still
fm'ther enhanced by the fact that he has been made
aware of his distinction" (Aboth iii. 14). There is in
man a consciousness or feeling of a certain relation
between him and a superior Being, on whose Will his
own existence depends. This consciousness is the basis
of religion, but is not religion itself. It is the influence
Avhicli this feeling exercises over man's actions and
conduct in life that forms the essence of religion.
When man begins to feel that he is responsible for
his actions to a higher Being, and forms his actions
in harmony with this feeling, he may be called reli-
gious. Two elements must therefore be distinguished
in religion : the notion of man's dependence on and
responsibility to a superior Being, and the influence
of this notion on his actions : religious belief and
religious practice, or faith and duty. Religious
belief or faith, in its most simple and most general
form, may be said to be common almost to all man-
kind ; and in the great variety of faiths, produced by
2 THE JEWISH RELIGION.
various circumstances and experiences, this simple idea
may easily be detected as the fundamental principle
of all of them. The same can be said with regard
to religious practice. There are certain fundamental
principles of duty which are recognised and adopted
by the most diverse religious sects ; they form, as it
were, the common stem from whigh a large number of
branches spring forth ir. all directions. These branches
diverge more and more the larger they grow and the
more numerous they become.
Judaism is one of these various religions. It has
been the source of most of the religions of the civilised
world, and is destined to become, in its simplest prin-
ciples, the universal religion.
What is Judaism ? or what does Judaism teach its
adherents to believe, and what does it teach them to
do ? The answers to these two questions form the
main subject of every book on our holy religion. The
answer to the first question must include our doctrine
about God, His attributes. His relation to the material
world, and especially to man ; the mission of man, his
hopes and fears. The answer to the second question
must include our duties toward God, toward our fellow-
men, and toward ourselves. Both answers must be
based on that which we are taught in the Holy Writ-
ings, and especially in the Torah. Eecourse may be
had to philosophic speculation, to which, indeed, the
first question peculiarly invites, but the result must be
rectified by the teaching of the Torah.
In accordance with the maxim, " The secret things
belong to the Lord our God ; but those things which
are revealed belonj? unto us and to our children for
IXTRODUCTION. 3
ever : that wc may do all the words of this Law" abstruse
metaphysical disquisitions about the essence and the
attributes of the Divine Being will be avoided in the
present work, as also every attempt at proving, philo-
sophically or mathematically, truths which have been
revealed unto us in a supernatural way.^ But the
simple truths taught in the Holy Writings and ex-
plained by our sages will be expounded, the different
opinions about them will be examined, and it will be
shown that these truths are not contradicted by common
sense or by the results of scientific research.
The second question, however, What does Judaism
teach us to do ? refers to " the things which are
revealed," and must be treated more fully. Care
will be taken, as far as possible, that nothing be
omitted that is required for the right understanding
and the correct estimate of our religious duties.
^ When our great theologians, Saadiah, Bachya, Maimonides, Albo,
&c., considered it necessary to write long and abstruse metaphysical
essays in order to firmly establish certain truths, it was done rather for
the purpose of combating the views of opponent theologians than for the
instruction of the multitude, and it may fairly be said that Maimonides
has done far greater service to his brethren by the composition of a
systematic code of laws than by his philosophical " Guide." The former,
the Mishnch-Torah, never fails to enlighten those who seek in it en-
lightenment with regard to some religious duty, whilst the "Guide"
would scarcely relieve anyone of his perplexities in matters of religious
belief. There is a saying in the Talmud Jerus. (Chagigah, ch. i.),
"Would that they had forgotten me, and kept my commandments !" 1/
or, in other words, " Theologians would do better if they were less eager '
to investigate into the essence of God and His attributes, and were
more anxious to study and to do God's commandments." Instead of
devoting their chief attention to the knowledge and the practice of the
Law, they waste their energy and their time in attempts to .solve prob-
lems to which the human mind is unequal (S. Plessner, Religions —
Unterricht, p. xxxviii.).
4 THE JEWISH RELIGION.
Relifrion therefore includes two elements : faith and
practice. In religious life, as well as in the teaching
of religion, both elements are equally essential ; faith
without religious practice does not suffice, nor the
latter without faith. We are accustomed to look upon
certain dogmas as fundamental, and certain practices as
ess'ential, and are therefore prone to renounce beliefs
which are not fundamental in our eyes, and to abandon
such religious practice as seems to us less essential.
Hence the frequent inquiry as to what is the minimum
of belief, and what the minimum degree of conformity
to the Law, that Judaism demands. But in reality
there can be no compromise in religion, whether in
matters of faith or of practice. Convinced of a certain
number of truths, it is impossible for us to abandon
any of them without being false to ourselves ; being
convinced of the binding character of certain religious
commands and pi'ohibitions, it would be perverse to
pronounce at the same time part of them as superfluous.
Judaism is the adherence to the truths taught in the
Holy Law, and the faithfid obedience to its precepts.
The principal Hebrew equivalents for the modern
term " Religion," nmn and ^J')D^<5 confirm this view.
In the Bible mi/l signifies " instruction," and is
applied to the teaching of religious truth, as well as
to that of religious precepts. The same is the case
with the second term ^J^D^? which signifies " firm-
ness," *' perseverance," or " permanence," and is used
of " consistency " in faith as well as of conscientious-
ness in the practice of the Divine ordinances.-^
^ Post-biblical authors frequently employ the term HJIOX in the
sense of rfligious belief, and min in the sense of velrji'jus duties ; the
equivalent fox religion is m.
^-^/^^rS/^ ^C^c\ u v\A IV'
I.
OUR CREED.
Intuoduction.
Faith is the implicit and absolute belief in the truth
of the commuuication made to us and in the trust-
worthiness of him who makes it to us. The child
has faith in its parents that their wishes or com-
mands are for its good; the pupil in his teachers
that they impart correct knowledge ; we have faith in
our friends that they have no intention to deceive us ;
in the men of science and learning that the results of
their researches may be accepted as well established.
In all these cases the faith is but imperfect and of a
relative and temporary character. Time, investiga-
tion, and extended observation and knowledge may
either confirm the contents of our faith or may con-
vince us that we have been in error. This is not
the case with religious faith. It keeps within the
boundaries of its own domain and does not encroach
on that of the senses and of reason. Whatever can
be known by means of scientific research and thorough
investigation we need not accept on faith. Religion
— I have, of course, our own religion, the Jewish,
in mind — does not only not forbid such examina-
tion, but even encourages it. Thus we read in the
Book of Proverbs, " A fool believeth every word,
5
6 THE JEWISH REEIGION.
but the prudent man looketh well to his going "
(xiv. I 5). For this purpose God has given us intel-
lectual faculties that we should employ them in our
search for truth. At the same time, however, He has
set limits to our faculties, and there are things which
are beyond these limits, being ?i2'ste7'6></t," things hidden"
from our senses, whose existence has been made known
to us through the grace of God, by such means as His
infinite wisdom determined. We search and investi-
gate, examine and demonstrate, within the sphere of
our senses ; but all that is beyond their reach belongs
to the nistaroth, the knowledge of which can only be
imparted to us directly by the Almighty, or indirectly
by those to whom they have been communicated by
Him. Our belief with regard to these nistarotJi may
be supported or strengthened by philosophical or dia-
lectical arguments, but can never be proved by mathe-
matical or logical demonstration.
The sources from which we derive our knowledge
of these nistaroth are Revelation and Tradition. God
re rea/.s things otherwise unknown to man to such persons
or to such a generation as His wisdom chooses, and from
those thus privileged the knowledge spreads to the rest
of mankind by means of Tradition. In addition to these
two sources there is a third one in ourselves : God
^ implanted in our souls certain ideas common to all of
S< l\^^ '^^ essential elements of our inner life, and these
k^ ideas form to some extent the basis of our faith.
^ Such is, e.g., the idea of an all-powerful Being, God,
Avho is the source and origin of everything in existence.
There is no real conflict between faith and reason.
It may s'lmetimes seem as if there were such a conflict,
OUR CREED. 7
and we then naturally begin to doubt. In such cases
the truth of our faith may be doubted, but the correct-
ness of our reasoning is no less subject to doubt. We
may have erroneously included in our faith beliefs
which do not belong to it, and on becoming aware
that they are contrary to reason, we cast them aside
without the least injury to our faith. On the other
hand, our reason is not perfect ; we frequently discover
mistakes in our arguments and conclusions, and reject
opinions which we hitherto have considered as firmly
established.
Through patient and thorough investigation of our
doubts, without over-estimation of our reasoning facul-
ties, we shall be able to settle the seeming conflict
between reason and faith in a satisfactory manner.
The examination of our doubts will prove that none of
the truths which the Almighty revealed to mankind
are contrary to reason.
In this way we are enabled to separate from our
faith all elements that in reality are foreign to it ; we
shall be able to distinguish between faith and supersti-
tion. The latter consists of erroneous notions and
beliefs which can be tested and subjected to the ordi-
nary means of inquiry. Superstition is not tolerated
by true religion ; strict adherence to the teachings of
our holy religion is the best check to superstitious
beliefs.
The importance which the Bible attaches to im-
plicit faith in God and His word may be gathered
from the following passages : —
" And he (Abraham) believed in the Lord, and He
reckoned it to him as righteousness " (Gen. xv. 6).
5 THE JEWISH RELIGION.
The Hebrew for " rigliteousness " is in the original
ilpl)i which is used in the Bible as the sum-total of
everything good and noble in man's life.
When the Israelites had crossed the Red Sea, it is
said of them : " And Israel saw the great work which
the Lord did upon the Egyptians, and the people feared
the Lord : and they helicvcd in the Lord, and in Moses
His servant " (Exod. xiv. 3 i ).
Again, when Moses and Aaron had sinned at the
waters of Meribah by striking the rock instead of
speaking to it, they were rebuked for want of n^lQJ^
" faith," in the following words : " Because ye believed
not in one ("^2 DD^Di^n Kb) to sanctify me in the eyes
of the children of Israel, therefore ye shall not bring
this assembly into the land which I have given them "
(Numb. XX. I 2).
When Moses in his song IJ^TJ*})! blamed the Israel-
ites for their evil doings, he called them " children in
whom there is no faith" p?2^^ (Deut. xxxii. 20).
King Jehoshaphat, addressing the army before the
battle, says : " Have faith in the Lord and jou will
be safe ; have confidence in His prophets and you will
succeed" (2 Chron. xx. 20).
In the same sense Isaiah says to King Ahaz : '•' If
you have no faith, surely you will not be safe " (Isa.
vii. 9).
Also Jeremiah, speaking of Israel's disobedience to
the word of God, exclaims: " T/ie faith, njlQsn is
perished, and it is cut off from their mouth " (Jer.
vii. 28).
The prophet Habakkuk, praying to God for an expla-
nation why evil-doers succeed and prosper, receives
OUR CREED. q
the divine answer : " The righteous shall live by his
faith " n^rr* injiasn pniil (Hab. ii. 4) ; and when
Hosea predicts the future redemption of Israel, he tells
them in the name of God, " And I will betroth thee
unto me ly faith'' HJlDNn "h "|'ni:^1Sn (Hos. ii. 22).
Our teachers, the sages and rabbis, who succeeded
the prophets, have been equally emphatic in commend-
ing religious faith. The following are a few of their
savings concerning faith : —
" Great is the merit of faith. Through their faith
in the Creator of the universe the Israelites were
inspired by the holy spirit, and were enabled to sing
praises to the Lord." " Faith in the Lord was the
source of all the temporal and eternal blessings which
were bestowed upon Abraham ; it gave him the enjoy-
ment of this world and the world to come." " When
the Psalmist says : ' This gate leads to the Lord ;
righteous people (DpHIi) shall come in through it,' he
denoted by the term ' righteous ' those icho possess faith
in God" (Yalkut on Ex. xiv. 31).
In spite of the fact that the Torah and the prophets
most emphatically declare faith r\y\'!2tk to be a very
essential element in Judaism, it does not seem to have
the same importance in the writings of Jewish theo-
logians and philosophers, some of whom have endea-
voured to substitute reasoning and logical arguments
for simple faith, and to rebuild upon scientific research
the religious edifice erected on the foundation of faith.
The following are the utterances of the principal
Jewish theologians since the close of the Talmud on
the relation between faith and reason : —
The Gaon Saadiah of Favvum wrote a book On
lo THE JEWISH RELIGION.
creeds and religious beliefs (/njl^SS^'lNpnyNI J^^<:Na^i
JlUm). In tlie Introduction to this work the philo-
sopher describes the causes of human error and doubt,
and assumes four classes of believers. There are, first,
those who recognise the truth found by them, cling to it,
and are happy in it. There are, secondly, those who
have the true principle before them, but do not recog-
nise it, doubt its correctness, and abandon it again.
The third class includes those who adopt an opinion
witliout having recognised it as true; they mistake
falsehood for truth. The last division consists of those
who form no definite opinion, but remain continually in
an unsettled state of mind. Saadiah is anxious to see
at least his co-religionists in the first class, and his work
was intended to help them towards this end.
According to Saadiah, belief or faith must be an
integral part of our soul ; the various truths which
form the faith are stored up in the soul as in a reposi-
torj, completely ready for use whenever required. It
is, however, possible that we store up opinions as true
which are false. Tests must be applied to each opinion
in order to ascertain its right character. Three of the
tests are of a general nature, but the fourth has its
force only for us, the believers in the truth of the
Holy Writings. The first three tests will show us
whether a certain opinion is confirmed or contradicted
by our senses, by our innate ideas, or by our logical
reasoning. In addition to these we possess a fourth
test in the trustworthy communication (n^0^<3n mjn),
i.e., the contents of Holy "Writ and Tradition. Holy
Writ recognises the necessity of the three general
tests, and frequently exhorts us to apply them. On
OCR CREED. 1 1
the other hand, Saadiah is convinced tliat the con-
tents of Holy Writ and Tradition are never contra-
dicted, but in many cases are confirmed by these tests.
Such confirmation is in reality superfluous ; but the
Imman mind feels more at ease when it finds tliat the
teaching of Holy Writ is supported by other proofs.
Besides, attacks on the Bible come frequently from
these tests, and it is therefore useful to learn how to
refute them. According to Saadiah, the truth taught
in the Bible can never be contradicted by the results of
scientific or philosophical research.
Thus to Saadiah philosophy and science are mere
■luxuries, and cannot be considered as handmaids to the
Torah. They are not studied on account of their in-
trinsic value or as helps for the understanding of Holy
Writ, but merely for the purpose of procuring proper
weapons for theological warfare, or of superadding the
conviction that what is known to us from the most
trustworthy source is confirmed from other less reliable
sources.
The poet and philosopher Solomon ibu Gabirol, who
is lost in enthusiasm in contemplating the powers of
the human soul, humbly acknowledges that it was his
faith that saved him from fall and ruin. Referring to
man's faculty of acquiring knowledge, he says in his
"Royal Crown" /IID^.^D "IJID : "Who can comprehend
Thy wisdom in giving to the soul the faculty of acquir-
ing knowledge, on which her existence depends, know-
ledge being her foundation ? She is permanent and
immortal in the same measure as her foundation is well
established." But, reflecting on human weakness, he
expresses his feeling of gratitude to the Creator for His
12 THE JEn'ISH RELIGION.
sruidauce in the followincr words : " Thou hast done
yet more for me. Thou hast implanted in my heart
a perfect faith, so that I believe in Thee as the true
God, and in Thy prophets as true prophets ; Thou hast
not cast my lot among those that rebel against Thee, or
among those who provoke Thy name, despise Thy Law,
attack Thy servants, and disbelieve Thy prophets."
Knowledge — philosophy und science — is the very
essence, the immortal element of the soul, and yet
without the Word of God man would go astray and
be lost.
The boundaries between faith and reason are more
distinctly set forth in the Commentary on Sefer Ye-
tsirah by Dunash ben Tamira (ed. L. Dukes in Shi7'e
Shdomoh, i. p. vi. seq.) : " All these beings above and
below have been created by God, and it is within the
province of man to explore and to examine all of
them ; but he must not pass beyond these boundaries
to investigate into the essence of God ; ' for in the city
of his refuge shall he dwell,' and ' if he goeth out of
his place, and the avenger of blood smite him, he hath
no remedy.' Besides, wisdom and science acknow-
ledge that man is unable to comprehend by his own
intellect anything that exists outside the sphere of
created beings."
R. Bachya, son of Joseph hassephardi, who lived
in the eleventh century, treats, in the Introduction
to his " Duties of the Heart," of the three sources
of human knowledge — Holy Writ, Tradition, and
Reason. Bachya is fully convinced that the know-
ledge derived from the first two sources is complete
and correct. " If vou are a man • endowed with
OUR CREED. 13
knowledge and reason, and are able to demonstrate the
principles of your belief and your religious practice,
which you have been taught by the Sages in the
name of the prophets, it is your duty to do so, and
to let reason coniirm what Tradition teaches. If you
abstain from attempting this investigation, you neglect
your duty towards your Creator."
Still more emphatic is Shem-tob ibn Palqera in
demanding the right of free inquiry into everything
taught by Revelation and Tradition. In a dialogue
between the believer and the inquirer (UammchhakkcsJt)
the former is represented as iscnorant of evervthini^'
our mind desires to know ; whilst the wise man, who
combines belief and confidence in Tradition with the
right use of his reason, knows how to satisfy the
inquirer, and lays down the rule, " Let the study of
the Torali be the foundation, and the study of other
things secondary ; believe nothing that is not proved
by reason or by God" (i.e., by the word of Revelation).
R. Abraham ben David, in Einunah raviah: "Because
three out of four scholars (R. Akiba, Ben-azai, Ben-
zoma, and Ehsha) were unsuccessful in tlieir philo-
sophical researches, therefore many turn their backs
upon science, and in consequence of this neglect thev
remain ignorant of the chief principles of our religion."
The object of his book is to reconcile religion and
science.
R. Judah hallevi, in his " Kuzari," endeavours to
convince the Kuzarite king of the truth of the Jewish
religion by philosophical arguments, but gives unhesi-
tatingly the preference and the higher authority to
Divine revelation. He is convinced that reason or
U THE JEWISH RELIGION.
philosophical argument could never refute any prin-
ciple taught in the Law. He says : '• Prophecy is
certainly stronger than logical inference."
R. Abraham ibn Ezra believes that man's intellectual
faculties are insufficient to solve all transcendental prob-
lems ; thus, e.g., the nature of the spirit of man is
unknown to most, and is only comprehended by iiim
" whose thoughts are weighed in the balance of reason,
and are established on the four elements of wisdom,
viz., the three R's : reading, writing, and reckoning;
(in Hebrew, the three D: "I^Bp "1SD IDD) and the Divine
Law." Ibn Ezra recommends the study of science,
united with the belief in Divine revelation. " The
Torali," Ibn Ezra remarks in his Commentary on Ps.
xix. 8, ''is perfect in itself; it requii'es no evidence
from without for the truths which it teaches."
Maimonides' " Guide to the Perplexed " is entirely
devoted to the problem how to reconcile Scripture and
reason. Scripture cannot contain anything contrary
to reason ; nor can the result of scientific research and
philosophical speculation be conceived as contrary to
reason, which is their very basis. But where any such
contradiction is perceived, ive are at fault either in our
reasoning or in our interpretation of the Divine Writ-
ings. The Incorporeality and Unity of God are doctrines
that have been fully proved, and Scripture cannot teach
anything that is contrary to them. Where we believe
them to be contradicted in the Holy Writings the
contradiction is only apparent, and by assuming an
allegorical use of words and phrases the seeming con-
tradiction is removed.
R. Joseph Albo prefaces his book on the principles
OUR CREED. 15
of Judaism as follows : " As the human understanding
is incapable of finding out what is true and what is
good, there must be a higher Being that assists us in
determining what is good and in comprehending what
is true. It is therefore necessary, above all, to study
and to know the divine Law that guides man in these
problems."
E. Eliah del Medigo, in his Bcchinath kaddath
(Examination of Religion) says as follows : —
" Let us first see whether or not the study of philo-
sophy is permitted to the followers of our religion ;
and, if it be permitted, whether the study is to be con-
sidered a duty and a laudable act. The right-minded
Jew does not doubt that the Law aims at leadinjr us
to humane conduct, good deeds, and true knowledge,
the common people according to their capacity, and
the more gifted according to their abilities. Certain
fundamental truths are therefore set forth in the Law
and the Prophets in an authoritative, poetical, or dia-
lectical style ; but the higher order of intellects are
encouraged to search for proper proofs. Thus the
whole nation is addressed by Isaiah : ' Lift up your
eyes on high and see who hath created these,' and
the like. Also the chief of the Prophets tells the
Israelites : ' Hear, 0 Israel, the Lord is our God ; the
Lord is One.' Those who are more highly endowed
than their fellow- men are exhorted, either directly or
indirectly, to follow the course which is suitable to
them. The direct exhortation to philosophical research
is contained in the words : ' Know then this day,
and take it to thy heart, that the Lord He is God,'
&c. ; and indirectly it is contained in the command-
i6 THE JEWISH RELIGION.
ment to love and to fear God, as has been explained
by R. Moses Maimonides. — The study of science
•will certainly be of use to the scholar ; it leads
to a knowledge of the created things, and through
these to a knowledge of the Creator. Such study
may even be considered as necessary to the Jewish
scholar, though not to the ordinary Jew. The scholar
must, however, not entirely rely on his research, but
on that which is taught in the Law. In this the
scholar and the ordinary man are equal, that both
accept the teaching of the Torah as infallible ; only
with this difference, that the scholar can in addition
satisfy his thirst for knowledge and confirm by scien-
tific proof what he has already accepted as true on
the authority of the Bible."
Of modern scholars I only quote Moses Mendelssohn's
theory. He accepts unconditionally the teaching of
the Bible ; all its truths are absolute and perfect ; no
reasoning whatever can refute them ; but difficulties
may sometimes present themselves to us in recon-
ciling the teaching of the Bible with that of our
reason. What have we then to do ? The philo-
sopher declares : " If I were to find my reason in
contradiction to the Word of God, I could com-
mand reason to be silent ; but the arguments, so
long as they have not been refuted, will nevertheless
assert themselves in the innermost recesses of my
heart ; the arguments will assume the form of dis-
quieting doubts, which will resolve themselves into
childlike prayers, earnest supplication for enlighten-
ment. I should utter the words of the Psalmist :
' Lord, send me Thy light, Thy truth, that they may
OUR CREED. 17
fjuide inc, and bring me to Thy holy mount, to Thy
clsvelling-place ! ' "
The conception which Moses Mendelssohn had of
Jewish belief and its relation to reason we learn from
the following passage : — " I recognise no other eternal
truths than those which are not only comprehensible
to the human mind, but also demonstrable by human
powers. This principle by no means brings me into
conflict with my own religion ; on the contrary, I
consider it an essential element in Judaism, and the
characteristic difference between Judaism and Chris-
tianity. Judaism has no revealed religion in the sense
in which Christianity has. The Jews have a revealed
legislation which instructs them in the divinely ordained
means by which they may attain the eternal bliss. Laws
and rules for conduct in life were revealed to Moses
in a supernatural way, but no doctrines, no saving
truth, and no general laws of logic. The latter the
Eternal reveals to us, as to all men, through nature
and through the things themselves ; never through
words and letters. The divine book revealed to Moses,
though a book of laws, includes an inexhaustible trea-
sure of truths and doctrines. . . . The more we study
it the more we wonder at the depth of the knowledge
contained in it. But these truths are taught, and not
forced upon us as dogmas. Belief does not allow itself
to be commanded ; it is based upon conviction. In
the Hebrew language, the very word which is gene-
rally translated ' faith,' viz., ^3^D^i denotes originally
confidence, trust that the promise made will also be
fulfilled, and not what we understand by ' religious
faith.' "
B
i8 THE JEWISH RELIGION.
These words of Mendelssohn show how greatly those
err who quote his opinions in support of the dictum
that Judaism recognises no dogmas. According to
Mendelssohn, Judaism does not consist entirely of laws ;
it teaches also certain truths. We have certain dogmas
without which the laws can have no meaniiag, yet there
is no precept, " Thou shalt believe." Nowhere in our
Law, whether written or oral, is a solemn declaration of
our creed demanded. In so far Mendelssohn's view is
correct ; but when he believes that all the truths we
are taught in Scripture can be made evident by logical
demonstration he is mistaken. As to the meaning of
ni1!2J^ comp. supra, p. 4.
THE THIETEEN PEIXCIPLES
OUR CREED.
The main source of our creed is the Bible, and among
the Biblical books, chiefly the Pentateuch (rTnj"l). lu
tliese books we find many truths taught by God Him-
self, or by His inspired messengers, and they form
the substance of our creed. It matters little how we
arrange them, how we collect them into groups, and
subdivide these again, provided we believe in them
implicitly. In the Bible they are not arranged syste-
matically ; they are intermingled with, and are con-
tained implicitly in, the history and the laws that form
the subject-matter of the Scriptures ; it is the observ-
ance of those laws which constitutes the best evidence
of the belief seated in the heart. No declaration or
recital of a creed is commanded in the Pentateuch ; no
tribunal is appointed for inquiring whether the belief
of a man is right or wrong ; no punishment is inflicted
or threatened for want of belief. It became, however,
necessary to formulate the truths taught in the Bible,
when disputes arose as to their meaning and to their
validity. The Mishnah, therefore, declares certain
opinions as un-Jewish and contrary to the teaching
of the Divine Word. Later on, when controversies
19
20 THE JEWISH RELIGION.
multiplied between the various sections of the Jewish
nation, as well as between Jews and Christians and
Jews and Mohammedans, it was found most impor-
tant to settle the form and arrangement of our
beliefs. Moses Maimonides, the great religious philo-
sopher, taught, in his Commentary on the Mishnah,
thirteen principles of faith, which found general
acceptance among the Jews, and are known as the
Thirteen Principles. They have found their way into
the Prayer-book in two different forms, one in prose
and one in poetry. Maimonides, in commending them
to the reader, says : " Read them again and again and
study them well, and let not your heart entice you to
believe that you have comprehended their full meaning
after having read them a few times ; you would then
be in a great error, for I have not written down what
occurred to my mind at first thought. I first thoroughly
studied and examined what I was going to write, com-
pared the various doctrines, the correct ones and the
incorrect ones, and when I arrived at what we ought
to accept as our creed, I was able to prove it by
arguments and reasoning." The thirteen articles as put
forth by Maimonides, and called by him principles and
foundations of our religion, are the following : —
1 . The first principle : The belief in the existence
of the Creator ; that is, the belief that there exists a
Being who requires no other cause for His existence,
but is Himself the cause of all beings.
2. The second principle : The belief in the Unity of
God ; that is, the belief that the Being who is the
cause of everything in existence is One ; not like the
imity of a group or class, composed of a certain
OUR CREED. 21
number of individuals, or the unity of one individual
consisting of various constituent elements, or the unity
of one simple thing which is divisible ad infinitum,
but as a unity the like of which does not exist.
3 . The third principle : The belief in the Incor-
poreality of God ; that is, the belief that this One Creator
has neither bodily form nor substance, that He is not
a force contained in a body, and that no corporeal
quality or action can be attributed to Him.
4. The fourth principle : The belief in the Eternity
of God ; that is, the belief that God alone is Avithout a
bejxinninof whilst no other being' is without a becinnino-.
5. The fifth principle : The belief that the Creator
alone is to be worshipped, and no other being, whether
angel, star, or ought else, all these being themselves
creatures.
6. The sixth principle : The belief in Prophecy ;
that is, the belief that there have been men endowed
with extraordinary moral and intellectual powers, by
which they were enabled to reach a degree and kind
of knowledge unattainable to others.
7. The seventh principle : The belief that our
teacher Moses was the greatest of all prophets, both
those before him and those after him.
8. The eighth principle : The belief in the Divine
origin of the Law ; the belief that the whole Pentateuch
was communicated to Moses by God, both the pre-
cepts and the historical accounts contained therein.
9. The ninth principle : The belief in the integrity
of the Law ; that both the written and the oral Law
are of Divine origin, and that nothing may be added
to it or taken from it.
> s
-f
22 THE JEWISH RELIGION.
1 0. The tenth principle : The belief that God knows
and notices the deeds and thoughts of man.
1 1 . The eleventh principle : The belief that God
rewards those who perform the commandments of His
Law, and punishes those who transgress them.
12. The twelfth principle: The belief that Messiah
jT will come at some future time, which it is impossible
for us to determine ; thab he will be of the house of
David, and will be endowed with extraordinary wisdom
and power.
1 3. The thirteenth principle : The belief in the
revival of the deady or the immortality of the soul.
These thirteen principles (Onp^* T^i? n^b^) may
be divided into three groups, according to their rela-
tion to the three principles: — i. Existence of God.
2. Revelation. 3. Reward and punishment. The first
group includes the first five principles, the second the
next four, and the third the remaining four. In this
order they will now be considered.
I. Existence of God NlUil mN'JJD.
The notion of the existence of God, of an invisible
power which exercises its influence in everything that
is going on in nature, is widespread, and common to
almost the whole human race. It is found anions'
all civilised nations and many uncivilised tribes. The
existence of God may be regarded as an innate idea,
which we possess from our earliest days. This is the
origin of Natural Religion. Thinkers of all ages and
nations have attempted to confirm this innate idea
by convincing arguments. Prophets and divine poets
OUR CREED. 23
have frequently directed the attention of those whom
they addressed to the marvels of nature in order to
inspire them with the idea of an All-wise and All-
powerful Creator.
" Lift up your eyes on high, and behold who hath
created these ? Who is He who bringeth them forth
by number ? All of them He calleth by name, by the
greatness of His might, and for that He is strong in
power, not one is lacking " (Isa. xl. 26). " The heavens
declare the glory of God, and the firmament sheweth
His handy woi-k " (Ps. xix. 2).
The regularity in the rising and setting of the
heavenly bodies, which enables us to foretell the
exact time and duration of an eclipse of the sun or
the moon, is cei'tainly a strong argument for the belief
that there is a mighty and wise Creator who fixed
the laws in accordance with which these luminaries
move.
" Beautiful are the luminaries which our God has
created. He has formed them with knowledge, reason,
and understanding ; He endowed them with power and
strength to rule in the midst of the world. Full of
splendour and beaming with light, they illumine the
whole world ; they rejoice when they rise, they are
glad when they set, doing in reverence the will of
their Master " (Sabbath Morning Service).
A similar regularity we notice when looking on
the face of the earth. The various seasons of the
year, each with its peculiar aspect and inihience, the
sequence of day and night at regular intervals, the
gradual and systematic development of vegetable and
animal life — all point forcibly to the fact that these
24 THE JEWISH RELIGION.
things do not owe their existence to chance, but to the
will of an Almighty and All-wise Creator.
Arrain, if we consider the structure of a single
plant, or of a single animal, we find that every one
of the members and parts of which it is composed has
its peculiar function or purpose in the economy of
the whole plant or the whole animal. Let one of
these component parts refuse its function or cease
to fulfil its purpose and the whole is disorganised.
Certainly there must be a Being who makes the
different members of an organism co-operate for the
development and advantage of the whole. The idea
of purpose which regulates this co-operation cannot
have originated in the parts nor in the whole, but
in the conception of Hiui by whose Will these were
created.
" The finger of God " is further recognised in the
important events of the life of the individual as well as
in the history of whole nations. We are frequently
reminded of the lesson, " The heart of man deviseth
his way, but the Lord directeth his step" (Prov. xvi.
9). " Salvation is the Lord's, and on Thy people it is
incumbent to bless Thee " (Ps. iii. 9).
Another argument in support of the belief in the
existence of God is taken from the moral consciousness
which every human being possesses. This points to
the existence of a higher Being, perfect in goodness,
as the origin and cause of the moral consciousness in
our own heart.
These and similar arguments are employed to
strengthen and purify our belief in God. The ques-
tion, however, arises, Are these arguments alone suffi-
OUR CREED. ^ 25
cient to convince us ? Are tbey strong enough to
resist the attacks of scepticism ?
On examining them thoroughly we shall find them
of excellent service to the believer. His belief is
strengthened against many doubts by which he may
be assailed ; and scepticism will be kept at bay by
these arguments. But of themselves and unsup-
ported they may not always suffice to establish belief
in God ; and if they carry conviction with them for
the moment, we are not sure whether fresh argu-
ments of opponents might not again unsettle the
mind. Another method was therefore chosen by the
Almighty, by which certainty is attained, and a sure
guide is given for our moral and religious life. It is
Revelation. Of this we shall speak later on.
The principal forms of religion or worship that
sprang from the natural belief in God are Polytheism,
Pantheism, Atheism, Theism, and Deism.
I. The first form of Diviue worship of which history
and archgeology give us information is rolytheism. The
creating and ruling power of some invisible Being was
noticed everywhere. Every manifestation of such in-
fluence was ascribed to its peculiar deity, which was
worshipped according to the peculiar conception of the
deity in the mind of the individual person, family, or
nation. This is chiefly the kind of idolatry mentioned
in the Bible and combated by the prophets.
A very general object of worship were the stars.
IJabbi Jehudah ha-Levi, in Kuzari iv. i, in trying to
explain the origin of this practice, says as follows : —
" The spheres of the sun and the moon do not move in
the same way. A separate cause or god was therefore
26 THE JEWISH RELIGION.
assumed for each, and people did not think that there
was a higher force on which all these causes depended."
The ancient monuments and the treasures stored up
in our museums show liow great was the variety of
forms which idolatry took, and to how great an extent
people adhei-ed, and still adhere, to this kind of wor-
ship. But there have been thinkers and philosophers
even among the idolatroub nations who sought a unity
in the construction and working of the universe, and
early arrived at the idea of a First Cause as the sole
source of all that exists.
2. The fact that the influence of the Divine power
makes itself perceptible to the observing eye of man
everywhere produced another kind of human error :
Pantheism (All-God). Modern Pantheism dates from
Spinoza ; but long before Spinoza, when the secret
forces at work in the changes noticed by us in all
material objects were recognised as properties inherent
in the substance of things, these forces were con-
sidered as the sole independent causes of the existing
universe, and the combination of these forces, called
Nature, was considered to be the First Cause, or God.
A modification of this theory is contained in the phi-
losophy of Spinoza. According to this great philo-
sopher's system, the universe in its entirety has the
attributes of the Deity : there exists nothing but the
Substance (God), its attributes, and the various ways
in which these attributes become perceptible to man.
Spinoza tried to defend himself from the reproach
of describing God as corporeal, but he did not suc-
ceed. The attribute of extension or space which God
possesses, according to Spinoza, is only conceivable
■VAX
OUR CREED. 27
in relation to corporeal thing^s. The philosophy of.
Spinoza is in this dilemma: either God is corporeal,
or the corporeal world does not exist. Both assump- 1
tions are equally absurd. It is true, in one of his
letters he complains that he has been misrepre-
sented, as if he believed God to consist of a certain
corporeal mass. But we cannot help assuming the
existence of a certain corporeal mass, and if this is not
God, we must distinguish in our mind God and some-
thing that is not God, contrary to the fundamental
doctrine of Pantheism. Besides, there are many in-
congruities and improbabilities involved in this theory.
It has no foundation for a moral consciousness. The
wicked and the good are alike inseparable from God.
They both result with necessity from the attributes of
God, and they cannot be otherwise than they actually
are. If we, by the consideration that injury done to
us by our fellow-man was not done by that person
alone, but by a series of predetermined necessary causes,
may be induced to conquer hatred against the apparent
cause of our injury, we may equally be induced by the
same reasoning to consider the kindness and benefits of
our friends not worthy of gratitude, believing that they
were compdhd to act in this manner, and could not act
otherwise.
3. l^antheism, by teaching All in One and One in
All, is opposed to the theory of man's responsibility to
a higher Being, denies the existence of God in the
ordinary sense of the word, and is, in its relation to
true religion, equal to atheism.
In the Bible atheism is stigmatised as the source of
all evils. Thus the patriarch Abraham suspected the
28 THE JEWISH RELIGION.
people of Gerar, that there was " no fear of God " in
the place, and was afraid " they might slay him " (Gen.
XX. 1 1 ) ; whilst Joseph persuaded his brothers to have
confidence in him by the assertion, " I fear God " (lb.
xlii. 1 8). The first instance of an atheist we meet
in Pharaoh, king of Egypt, when he defiantly said, " I
know not the Lord, neither will I let Israel go "
(Exod. y. 2). Another form of atheism is warned against
in the words of Moses : " Lest tbou say est in thine
heart, My strength and the power of my hand has got
for me all this wealth" (Deut. viii. 17); and "Lest
they say. Our hand is high, and it is not the Lord
that hath done all this" (lb. xsxii. 27). The prophets
likewise rebuke the people for want of belief in God.
In the Psalms, the crimes and evil designs of oppres-
sors are traced to godlessness. " The wicked says
in his heart. There is no God" (Ps. xiv. i). But
this atheism of the Bible is not a theoretical or dog-
matic one ; it is not the result of thought, or of deep
inquiry into the causes of things, but merely the voice
of an evil inclination which tempts man to act con-
trary to the command of God, and assures him of
immunity, under the impression that his actions are
not watched by a higher authority. In post-Biblical
literature we meet with the phrase, 1*'^ ^^^"^ V"^ J^'^'^
"There is no judgment, and there is no judge," as
the basis of atheism.
4. Although the conviction of man's responsibility
to a higher authority is the essential element in the
belief in God, yet the notion of godlessness was so
intimately connected with crime and wickedness, that
those who rejected the authority and mastership of the
OUR CREED. 29
Deity refused to be called godless or atheists. Many
philosophers retained the name " God " (theos, dcus)
for theii' "First Cause" of the universe, although it is
deprived of the chief attributes of God. Thus we
have as the principal religious theories resulting from
philosophical investigations, Tlieism and Deism. Lite-
rally these two terms denote, Theory of God, or Belief
in God ; the one word being derived from the Greek
theos, the other from the Latin dcus, both meaning
" God."
There is, however, an essential difference between
the two theories. Theism and Deism have this in
common, that both assume a spiritual power, a divine
being, as the cause and source of everything that
exists. They differ in this : to Theism this power is
immanent in us and the things round us ; Deism con-
siders this power as separate from the things. Re-
velation or prophecy is altogether denied by the Deists,
whilst the Theists would accept it after their own
fashion and rationalise it.
All these various systems of religion have this in
common, that they attempt to remove from religion
everything that cannot be comprehended by human
reason. But all attempts to substitute human reason
for Divine authority have failed. A limit has been set
to human reason, and that cannot be overcome. In
every system of religion — the natural and the rational
included — there is a mystic element, which may be
enveloped in a mist of phrases, but remains unex-
plained. Whether we call the Creator and Ruler of
the universe God, Deus, or Theos, His relation to
the universe, and to man in particular, cannot be
30 THE JEWISH RELIGION.
determined by the laws which determine the natural
phenomena in the universe, created by His Will.
What is our conception of the Deity ? The funda-
mental idea, from which all our notions concerning
God are derived, and which we have in common with
all other believers in God, is that He is the First
Cause, the Creator of the universe. This idea ex-
pressed in the terra ^D'^ "JIIl/T' NllQn forms the basis
of our creed. It is the Creator that is described in it.
Seven of the articles begin, " I believe with a perfect
faith that the Creator, blessed be His name," &c.
We do not use the term " First Cause," because it
is too narrow ; it only expresses part of the truth, not
the whole of it. By " First Cause " some understand
the cause of the gradual development of the primitive
matter into the innumerable variety of things contained
in the universe; the development of the original chaos
into system and order. It is true that the Creator is the
cause of all this ; but He is more than this : He is the
cause of the primitive matter, and of the original chaos.
For He has created the world out of nothing. The first
verse of the Bible teaches us creation from nothing
(creatio ex nihilo) : ''In the beginning God created the
heaven and the earth" (Gen. i. i); that is, the whole
universe. It is true that there were men who explained
the meaning of the Hebrew root ii''\2 in a different
manner, and desired to assign to it the meaning : cutting
out, forming out of a given material. But they certainly
misunderstood the spirit of the Scriptures. The eternal
coexistence of God and matter would imply a dualism
utterly incompatible with the teaching of the Bible. The
frequently repeated declaration, " He is our God ; there
OUR CREED. 31
is none besides " (ny yi^), clearly excludes every form
of dualism. Those who assert that the universe could
not come from nothing belong to the class of people
of whom the Psalmist says," "And they returned and
tempted God, and set limits to the Holy One of Israel "
(Ps. Ixxviii. 41).
If we cannot understand the act of the Creation, it
is our own intellect that is limited ; and if we were to
persuade ourselves that we understand better the eter-
-nity of matter, we should deceive ourselves. We can-
not conceive matter without form as existing in reality,
nor can we have a clear notion of anything infinite.
We are human beings, endowed by the will and wis-
dom of the Creator with limited physical and intellec-
tual faculties, and in things that surpass our powers
we cannot do better than follow the guidance of the
Divine Word. If we do so we may be sure that we
shall be on the right way to truth.
The first principle declared in our creed is this :
God is not only the Creator of the heavens and the
earth, with all their hosts ; He is also the constant
ruler of all created beings ; Ho is ;i\12QT ii'^)^2• We
therefore praise Him in our daily Morning prayer
as " Doing wonders ; renewing in His goodness the
work of the creation every day." When we observe
the ordinary phenomena in nature, occurring in ac-
cordance with certain fixed laws which have been
discovered and described by man, we see in them the
greatness of the Creator by whose will these laws are
still in force, and by whose will any or all of these
laws may one day cease lo continue.
It has been asserted that any interruption or change
32 THE JEWISH RELIGION.
of these fixed laws would indicate a weakness and want
of foresight on the part of the Creator, and a fault in
the plan of the Creation. This notion has led people
either to deny the truth of the Biblical accounts con-
ceruing the miracles wrought by the Almighty, or to
admit the correctness of the facts while denying their
miraculous character, or to consider the fixed laws of
nature, together with their exceptions, as designed in the
original plan of the Creation. How short-sighted is man !
He cannot even fully comprehend his own short-sighted-
ness! God made him ruler over the works of His hands,
and he presumes to be the ruler of God Himself! When
we learn from numerous observations and experiments
the law that seems to regulate certain recurring phe-
nomena, liave we then fathomed the infinite wisdom of
God in the Creation ? Do we know the reason which
led Him to produce certain things according to certain
laws, and not otherwise ? Have we in discovering a
law of nature obtained the power cf prescribing the same
law to God, and disallowing Him to deviate therefrom ?
Far be it from us human beings, dust and ashes, to
arrogate to ourselves such a right ! It may even be
one of the objects with which miracles were wrought
to teach us that we do not yet know all things, that
events may happen which we are unable to foresee, that
phenomena may appear which we are unable to explain
according to the laws hitherto discovered ; in short,
that our knowledge and wisdom are limited.
The fact that God has created the universe ex nihilo
has been expressed by Jewish philosophers as fol-
lows : — God is the only Being who demands no cause
for His existence ; the very idea of God implies exist-
OUR CREED. S3
ence, and cannot be conceived without it. All other
beings owe their existence to certain causes, in the
absence of which they would not exist. God alone is
therefore only active, without ever being passive, only
cause without ever being effect, whilst every other
being is both active and passive, cause and effect ; it
has been produced by certain causes, and is in its turn
the cause of the existence of other beings. In the first
article a phrase expressing this idea has been added :
" And He alone is the active cause of all things,
whether past, present, or future." By tlie addition
of this sentence it was intended to deny the Eternity
of matter (Q^li^H JllDIp)- The reference to past, pre-
sent, and future is to emphasise the constant action
of the Creator, and the dependence of the natural
forces on His Will. The first principle has, therefore,
the following form : —
" / firmly helieve that the Creator, blessed he His
name, is both Creator and Ruler of all created beings,
and tiled He cdone is the active cause of all things,
ivhether past, present, or future." ^
Before passing on to the second principle concerning
God, let us briefly answer a question that has frequently
been asked : What is the relation between the theory
of evolution, or in general the results of modern science,
and the history of the creation as related in the Bible ?
In the Biblical account of the creation the various
kinds of plants and animals are described as the result
of different and distinct acts of the Creator, whilst
according to the theory of Evolution one creative act
sufficed, and the great variety of creatures is the result
^ For the Hebrew see Appendix I.
C
34 THE JEWISH RELIGION.
of gradual development according to certain laws
inherent in the things created. The Bible tells us
of six days of the creation, whilst according to the
theory of evolution it naust have taken millions of
vears before the various species could have developed
the one from the other. Whilst the Biblical account
describes the earth as the centre of the universe,
astronomy shows that the earth is one of the most
insignificant of the bodies that fill the infinite space
of the universe. According to astronomy and geology,
the age of the earth numbers millions of years ; from
the Biblical account we infer that the earth is com-
paratively young. In the Bible man is described as
the aim and end of the whole creation; natural history
and the theory of evolution consider man simply as
one of the forms resulting from a natural development
of the animal world. What shall be our decision in
this discrepancy ? Shall we shut our eyes to the results
of modern science in our firm belief in the truth of the
Bible ? Or shall we accept the former and abandon
the latter ?
We should adopt neither of these alternatives. We
have great confidence in our reasoning power, and in
the results of science based on reason, but we have
still greater confidence in the truthfulness of Divine
teaching. The conflict is not a modern product ; it
existed in former times as well. When the Jews first
became acquainted with Greek literature and philo-
sophy, faith was shaken in the heart of many a Jew
that was led away by the attractive language and the
persuasive arguments of the Greek. Such was the
case wuth the Jews in Alexandria, who were almost
I
I
OUR CREED. 35
more Greek than Jewish. Feeling that their faitli in
their old traditions was beginning to give way, they
looked about them for the means of reconciling faith
and philosophy. Where the literal sense of Hoi}'"
Writ was awkward, the allegorical interpretation was
substituted for it ; but the authority of the Bible
was recognised. Later on, in the Middle Ages, when
Aristotle, as understood and interpreted iu the Arabic
schools, was infallible, perplexity again became general,
among the educated and learned, as to the course to
be pursued in case of a conflict ; whether to remain
true to the Bible or to join the banner of Aristotle.
The most prominent amongst the Jewish theologians
who sought the way of reconciliation was Moses
Maimouides. This philosopher wrote his famous work,
" Guide of the Perplexed," expressly for those scholars
who, whilst firmly adhering to the inherited faith, had
been trained in the study of philosophy, and were
unwilling to abandon either. Maimonides shows the
way how to explain Biblical passages implying state-
ments contrary to philosophical teachings, and how to
reconcile theology and philosophy. A similar task was
undertaken in modern times by Moses Mendelssohn in
his " Jerusalem " and " Morgenstunden," in order to
show that strict adherence to the Jewish religion is
quite compatible with the teaching of philosophy. The
various systems of philosophy in Alexandria, in the
Mohammedan countries in the Middle Ages, and in
Germany in the last century, which threatened to
endanger our religion, have lived their time and have
gone to their fathers, giving way to new systems and
new ideas, whilst the authority of the Word of God
36 THE JEWISH RELIGION.
has maintainecl its place. This having been the case
in former days, there is no reason why we should not
in the present conflict assume, jjrm4 facie, that the
scientific and philosophical dogmas now in favour,
alike with Jews and non-Jews, will have their time,
and will ultimately give way to other theories, and the
present conflict will then likewise terminate, dying a
natural death. This reflection should put us on our
guard lest we be persuaded by the plausibility of the
modern philosophical and scientific dogmas, and throw
aside our religious faith and traditions. We ought
to bear in mind that, however correct the conclusions
of modern science may appear that can be tested
by our senses, theories which are not subject to such
tests are in reality nothing but hypotheses to which
a greater or lesser degree of probability attaches.
Suppose now — always bearing in mind the imper-
fect character of our powers of observation — we were
to observe that certain plants or species of animals
developed by training and circumstances into new
species, or to see plants being transformed into animals,
or even to notice literally " the foal of a wild ass born
a man," what would all this prove ? That the Creator
endowed the species of plants and animals with such
properties as would enable them to transform into new
species, or into any other of the species already in
existence ; but it does not follow that the Creator
roust have adopted the same method in the act of
creation. He created as many species as His wisdom
determined, although they might all have been able to
develop from one single species. Suppose the problem
which the Alchymists of the Middle Ages proposed
OUR CREED. 27
to themselves, viz., to produce an animal being by mere
chemical combination, had actually been solved, would
any one have believed that all animals had been pro-
duced in that way ? Or does the success of artificial
hatching of eggs convince any person that all birds
have sprung from artificially hatched eggs ? The
same argument applies to the geological formation of
the earth. We notice changes brought about through
natural forces, and mark the amount of change effected
in a certain period ; we are then able to calculate what
time would be required for such or such a change —
provided that only those laws be in force which we
have noticed in our calculation. Is it reasonable or
logical to apply to the act of creation the laws which
have been brought into force through this very act ?
" He said, and it was : He commanded, and they were
created " (Ps. xxxiii. 9). The word of God produced
in a moment what the natural forces established by the
Creator would effect by gradual development in millions
of years.
It is true that the earth is one of the most insignifi-
cant bodies in the universe, and man is a small portion
of the creatures on earth, and yet it is neither im-
possible nor unreasonable to believe that the benefits
which man derives from the various parts of the
creation, from the sun, the moon, and the stars, were
essential elements in the scheme of the All-wise
Creator.
Attempts have frequently been made to interpret the
Biblical account of the creation in such a manner as
to reconcile it with the scientific theories of the time.
Thus it has been argued that the period between the
38 THE JEWISH RELIGION.
crecation of " lieaven and earth " and the creation of
" the light " is not described in the Bible, and may
have been millions of millions of years. It has like-
wise been suggested that the term " day " is to be
understood in the sense of " period." It has further
been pointed out that the account of the creation of
animals indicates a process of development rather than
a creatio ex nihilo ; for it says, " And God said, Let
the waters bring forth abundantly living beings," &c.
(Gen. i. 20). " Let the earth bring forth living
beings," &c. (Ibid. 24), These interpretations may be
true, and may suffice temporarily to check sceptical
ideas that rise in our mind ; but without the fimn
belief in the Word of God, and the consciousness of
the insufficiency of human reason thoroughly to
understand the plans and ways of God, our faith
can never be safe. Supported by this belief we shall
always be able to brave the ever-recurring billows of
scepticism.
2. The next principle contained in our Creed con-
cerning God is the Unity of God.
" I am the Lord thy God, who brought thee out
from the land of Egypt, out of the house of bondage :
thou shalt have no other gods before me " (Exod. xx.
2-3). This is the first lesson the Israelites were
taught when God revealed Himself to them on Mount
Sinai. The words, " Hear, 0 Israel ; the Lord is our
God, the Lord is One " (Deut. vi. 4), are proclaimed
by us thrice every day ; we recite them when we
rise ; keep them in memory during the day, and re-
peat them in the evening before we go to rest ; they
form our watchword throughout our life, and with these
OUR CREED. 39
words upon our lips we end our earthly existence.
The Unity of God is the doctrine that distinguishes
the Jews from other religious sects, in so far as the
Jews were the first nation of Monotheists. From
them Monotheism has spread among other peoples,
who, however, did not always receive or preserve it
in its original purity. We not only proclaim God
as One, refusing to recognise as divine any power
beside Him, but refrain also from attributing to God
anything that might directly or indirectly involve any
notion contrary to the Unity of God.
For this reason certain Jewish philosopliers con-
sidered it unlawful to assign to God any positive at-
tribute. They feared this might lead to dualism, to
believe in God and in His attribute as two distinct
beings, because attributes are so easily personified and
addressed as separate deities. Some theologians even
were of opinion that the admission of God's attributes
is itself a form of dualism which must be excluded
from our faith. Nevertheless, attributes are assigned
to God both in the Scriptures and in our Prayers. We
must not,' however, forget that such attributes do not
describe anything inherent in the Divine Being, but
only God's relation to man and His actions in such
terms as are intelligible to human beings. Most of
the attributes are interpreted as being of a negative
character, indicating w^iat we must not say of God.
When we speak of the Will, Wisdom, and Spirit of God,
we do not speak of anything sepai"ate from the Divine
Being, but of the Divine Being Himself, The Jewish
doctrine of the Unity of God does not admit any kind
of dualism in the Divine Being, and therefore rejects
40 THE JEWISH RELIGION.
the existence of Divine Attributes as distinct from
God Himself. He is One, simple and indivisible.
Even this property of being One seemed to some
theologians to be contrary to strict unity, and we
are therefore taught that we must not understand
it in the sense of a numerical unit, in which
sense the term is used uhen applied to created beings.
The second article therefore declares : '' The Creator
is One, and there is no Oneness like His in any
way."
The Unity of God is the creed which the Jews have
always proclaimed by word of mouth, to which they
have given expression throughout their literature, and
for which they have willingly sacrificed their lives as
martyrs. When persecuted by Mohammedans or Chris-
tians the Jews were frequently forced to break the Sab-
bath, to ignore the dietary laws, and to neglect Divine
worship. They bore all this patiently when under
pressure of persecution, but when they were asked to
renounce the belief in God's Unity they did not doubt
for a moment as to what their duty was ; they adhered
firmly to DK^H nn* " the belief in God's Unity," and
sacrificed their lives for DZTI mip " the sanctification
of God's name."
The Jews have been victorious. In spite of persecu-
tion and oppression they have maintained their faith.
The doctrine of the Unity of God, for which they had
to suffer so much in past centuries, is now admitted as
true by most of their former persecutors.
In order to make clear what we mean by unity, and
to express that God could not be conceived as existing
at any time in a double form, we add the words : " And
OUR CREED. 41
He alone was, is, and will be our God." The second
article runs therefore as follows : —
" / firmly helicvc that the Creator, Messed le His
name, is One ; that there is no Oneness like His, in
any way, and that He alone was, is, and will he our
God:'
3. The strict Unity of God, iu the sense explained
above, implies His Ineorporcality , which forms the sub-
ject of the third article. Corporeality implies substance
and form, a dualism which must be rigidly excluded
from God. It would not have been necessary to
formulate a special article for the exclusion of cor-
poreality from the idea of God but for the fact that
many erroneous notions have been entertained on
the subject. Besides the fact that the corporeality
of God was assumed by certain religious sects, there
have been scholars among the Jews who defended
the literal sense of anthropomorphic phrases in the
Scriptures.
In the Bible anthropomorphic exj^ressions are em-
ployed in order to illustrate the different acts of Divine
Providence in such a way as to render them more intel-
ligible to us human beings. We consist of body and
soul, and we produce an impression or exercise an
influence on others by means of our body and by
the activity of our bodily organs. How an incorporeal
being acts upon the corporeal world we are unable
fully to comprehend, much less to describe. If we de-
sire to picture to ourselves or to others the fact that
through Divine Providence something has been pro-
duced on earth, we must employ the same phrases
which we use in describinsc human acts which effect
42 THE JEWISH RELIGION.
a similar result. In reality, however, there is no com-
parison or similarity between God and corporeal beings,
between His actions and ours.
When we thei-efore speak of the house of God we
mean the house which we devote to our prayers, in
which wc feel the omnipresence of the Almighty more
than in any other place. The heaven is called the
throne of God and the earth His footstool only to
express the idea that the majesty of God is far beyond
comparison with that of any earthly ruler, and that
the house of God built by human hands is not intended
to satisfy the requirements of the Supreme Being but
those of man. We call Him our Father and He calls
us His children, because we love Him as we love our
father, and He loves us as a father loves his children.
In the same sense the Psalmist (ii. 7) repeats the
words of God to him, " Thou art my son ; I have this
day begotten thee." Such expressions as these are
anthropomorphic.
The Bible frequently exhorts us not to imagine
or ascribe to God any form or likeness. Comp. Deut.
iv. 15, "Take ye therefore good heed unto your-
selves ; for ye saw no manner of form on the day that
the Lord spake unto you in Horeb out of the midst of
fire." In the same sense the prophet asks in the
name of God (Isa. xl. 18), " To whom then will you
liken God, or what likeness will you compare unto
Him?" "To whom then will you liken Me, that
I should be equal to Him? saith the Holy One"
(Ibid. 25).
We declare therefore in the third article : —
" / fiymly believe that the Creator, blessed be His
OUR CREED. 43
name, is not a hodi/, that corporeal relations do not a2:iply
to Him, and that there exists nothing that is in any
%vay similar to Him"
4. The next property we declare of God in the
Creed is the eternity of God. As He is the cause
of everything in existence, and requires no cause
for His existence, and as it is impossible to separate
the idea of existence from the idea of God, it follows
that God is always in existence, and that neither
beginning nor end can be fixed to His existence.
Maimonides, in expressing his belief in the eternity
of God, lays stress only on God being without a
beginning, and in this sense he interprets the phrase
Dip "rh'i^ (Deut. xxxiii. 27), "the eternal God" who
is without a beg-inninof. That God is without end
is equally true, but Maimonides did not desire to
introduce this idea into the fourth article as a dis-
tinguishing characteristic, as it is not necessary to
believe that the universe will once come to an end.
If it please the Almighty to give the universe exist-
ence for ever, it will continue for ever. Following,
however, the example of the prophets, who told us in
the name of God, " I am the first, and I am the last,"
we express this idea in our Creed, and understand
it thus : If, by the will of the Almighty, the entire
universe should come to an end, God's existence
would still continue. Thus the Psalmist says, " Of
old hast Thou laid the foundation of the earth ; and
the heavens are the work of Thy hands. They shall
perish, but Thou shalt endure ; yea, all of them shall
wax old like a garment : as a vesture shalt Thou
change them, and they shall be changed : but Thou
44 THE JEWISH RELIGION.
art the sciine, and Thy ^-ears shall have no end "
(Ps. cii. 26-28).
The fourth article is : —
" / firmly believe that the Creator, blessed be His
name, was the first, and ivill be the last."
6. After having declared our faith in God as the sole
Ruler of the universe, who is One, incorporeal and
etei'nal, we proclaim Him as our Supreme Master,
who alone is capable of granting our petitions. All
existing things are under His control ; all forces in
nature only work at His will and by His command.
No other being possesses the power and independence
to fulfil our wishes of its own accord, if it were
approached by us with our prayers. It is, therefore,
to Him alone that we can reasonably address our
petitions, and in doing so we have confidence in the
efficacy of our prayers, for " the Lord is nigh to all
those who call upon Him, to all who call upon Him in
truth" (Ps. cxlv. 18).
This article, although expressly directed against
idolatry, and primarily against the worship of "the
angels, the stars, and the spheres," implies our belief
in God as the Omnipotent, who can do everything,
and can help us when we have not any prospect of
relief.
We therefore declare in the fifth article : —
" / fir7nlt/ believe that the Creator, blessed be His
name, alone is ivorthy of being worshipped, and that
no other beiiuj is worthy of our worship."
The Omnipotence of God is also implied in the first
article, which declares Him the Creator and the Ruler
of the universe. That Maimonides does not directly
OUR CREED. 45
make omnipotence, like unity, incorporeality, &c., the
subject of a separate article lias its good reason, and
is not " the result of mere chance," Silly questions
Avere frequently asked ; e.f/., how far the omnipotence
of God extended, whether it implied the power of mak-
ing twice two equal to three, or the whole of a mag-
nitude larger than the sum of its parts, and similar
logical impossibilities. To avoid misunderstanding,
Mairaonides did not express our belief in the omni-
potence of God in a separate article, but the first and
the fifth articles imply it.
We believe of God that He is immutaUe or iinrJtavr/c-
ahle. It is, however, not necessary to express this in
a separate article. By declaring the Unity of God we
proclaim also His Immutability, since unity, in the
sense in which we conceive it, is incompatible with
any kind of change. Whatever the change might be
that we assumed in God, it would destroy the idea
of His unity.
There are other qualities which we ascribe to God.
We call Him perfect, all-wise, good, kind, merciful,
long-suffering, and the like ; in short, whatever we
find in our own person good and noble we believe to
be present in God in a higher degree, in the most
perfect form. But these attributes approach very
closely anthropomorphisms, which Maimonides rigidly
excludes from the Creed. They express rather the
impressions produced in our soul by the different
acts of God's Providence, and do not describe God
Himself.
Of this class of attributes are the thirteen divine
attributes, HMD 7]")^^ wbv (Exod. xxxiv. 6). They
46 THE JEWISH RELIGION.
describe in thirteen terms tlie goodness and mercy of
God towards man in liis various conditions of innocence,
guilt, and repentance. These are not distinctly men-
tioned in our Creed, but when we declare that He is
the only Being whom we can address in our prayers, we
are certainly conscious and convinced that He, being
good, kind, and merciful listens to our supplications.
2. Bcvdation, D'D'Z^H p nnP.
The second group of principles refers to Revelation.
The real process of revelation, by what means and in
what manner the infinite and incorporeal Being makes
His Will known to man, and how the latter becomes
conscious and convinced of the fact that a Divine com-
munication has been made to him, remains a mystery
to all but those privileged persons who have been
actually addressed by the Almighty. " As the blind
man who had never possessed the sense of sight is in-
capable of comprehending the actual process of seeing,
so are we, born without that wonderful prophetic eye,
without the prophetic faculty of the mind, incapable
of comprehending and depicting the process of inspira-
tion that goes on within the mind of the privileged "
(Schmiedl, Studiai, p. 183). God reveals Himself also
in nature, in tlie power and wisdom displayed in its
phenomena. He i"eveals Himself in the history of
nations, and especially in the history of Israel. He
reveals Himself in the intelligence of man. In all these
cases the revelation is made to all alike. Those who
have eyes may see, those who have ears may hear, and
46
OUR CREED. 47
recognise, every one according to Iiis capacity, tlie
presence of the Almighty in the working of the laws of
nature, in the development and fates of nations, and
in the life of every individual person. In all these
cases we can test and prove tlie revelation by ourselves,
and need not exclusively rely on authority. When,
however, a Divine communication is made to one pi'ivi-
leged individual, through whom it is made known to
a whole community, or to mankind, there is no other
means of testing the correctness of the revelation than
the trustworthiness of the privileged individual.
The first lesson or proof given to the Israelites of
the fact that such revelation was not only possible,
but had actually been vouchsafed by the Almighty,
was the revelation on Mount Sinai, the TD "in "IDJJD,
which became the foundation of the faith of Israel.
" And the Lord said unto Moses, Lo, I come unto
thee in a thick cloud, that the people may hear
when I speak with thee, and may also believe thee
for ever " (Exod. xix. 9). The trustworthiness of
Moses having thus been tested and established " for
ev^er," his teaching remained the foundation of the
teaching of all succeeding prophets, and the test of
their truthfulness and genuineness. A prophet who
taught anything opposed to the law of Moses could not
be a true prophet, although he supported his words
by signs and miracles (Deut. xiii. 2, sqq.). Besides,
revelation of the Divine Being had taken place before.
God revealed Himself to the first man. Adam heard
the voice of God ; he felt the presence of the Al-
mighty, and learnt the amount of evil man brings
upon himself by disobeying the word of God. The
48 THE JEWISH RELIGION.
consciousness of the existence of God, and of the fact
that He has revealed Himself to man, has been in-
herited by the descendants of Adam. It has not been
preserved in all men in the same strength and purity.
The notion of a Divine Being, and of His revelation to
man, became in course of time corrupt, and led to the
corruption of the human race, with the exception of
Noah and his family, " Noah was a righteous man ;
perfect he was in his generations : with God did Noah
walk"' (Gen. vi. 9). The inherited consciousness of
God's existence and of His rule over man was strength-
ened in him by fresh, direct revelation of God. He
was told that the wicked would be destroyed by a
Hood, and that he with his family would be saved.
" The rio^hteous man " witnessed the infliction which
the wicked brought upon themselves by evil deeds, and
also that protection of himself and his family which had
been promised and granted by the Almighty. After
Noah had left the ark the word of God was again com-
municated to him, promising that never again would a
Hood be sent to destroy all living beings — a promise
which succeeding generations up to the present have seen
fulfilled. In the midst of rain the " sign of covenant,"
the rainbow, reminds us still of His promise and its
fulfilment. Of the descendants of Noah the Semites
alone seem to have preserved the belief in God's
existence and His revelation to man in its oricjinal
purity; and of the Semites it was Abraham who was
chosen by Providence to be the founder of a family of
faithful believers in God, who formed, as it were, the
centi'e from which the true faith should spread in all
directions over the whole face of the earth. Abraham
OUR CREED. 49
received Diviue communications, and so also liis sou
Isaac and his grandson Jacob. Even when the children
of Israel were in Egyptian slavery, and when they did
not hearken to Moses " because of anguish of spirit,
and because of cruel bondage," the memory of these
revelations was never entirely extinguished in their
minds ; and when again addressed by Moses and Aaron
" the people believed ; and when they heard that the
Lord had visited the children of Israel, and that He
had seen their affliction, then they bowed their heads
and worshipped" (Exod. iv. 31). Their faith was
strengthened when they witnessed the fulfilment of
the Divine message which was brought to them by
Moses : " And they believed in the Lord, and in Moses
His servant" (Ibid. xiv. 31).
The foundation of the belief in the possibility of
Divine revelation having thus been laid, that belief was
further strengthened through the revelation on Mount
Sinai, when every Israelite heard and understood the
words addressed to him by God, " who had brought
them out of Egypt, of the house of bondage ; " they
heard the very words which Moses subsequently told
them in the name of God, and they were convinced
of the truth of the words of Moses. He tau<rht
them that there would be other persons chosen by
God to bring messages from Him to the children of
Israel or to mankind, and at the same time he laid
down the rule by which the truth of such messages
could be tested.
A person favoured by Divine communications was
called a prophet, s'^nJ- That which characterised a
prophet and distinguished him from the ordinary man
D
50 THE JEWISH RELIGION.
was the privilege of being chosen by Providence to
be >> ")X^)D " the messenger of God " to man. This
notion of the characteristics of a prophet explains the
circumstance that, although Daniel was favoured with
numerous prophetic visions, the book called after his
name was not placed among the Prophets, but among
the Hagiographa. It is on account of his addressing
his brethren and informing them of the Will of God
that a person was called a prophet.^ By simply re-
ceiving a communication, without the direction to impart
the knowledge acquired to others, a person may become
a man of God, a man in whom there is the spirit of
God, but not a prophet.
It is our belief that God would not reveal Himself
to any one that is unworthy of such distinction. As
a conditio sine qud non it was necessary that the pro-
phets distinguished themselves in every kind of virtue,
that they set to their fellow-men an example of purity in
thought, loftiness in speech, and nobility in action. As
regards general knowledge and experience they were
inferior to none of their contemporaries. In the Talmud
the saying occurs : n\n p D« X^X DlX b ^W r^y2:^r\ px
"i''L"y'i "1133 Dsn " The Divine spirit does not rest on man,
unless he is wise, strong, and rich" (Babyl. Talm.
Shabbath, 92a). This is certainly a true conception
of the character of a prophet, " strong " and " rich "
being understood in a figurative sense : " strong " in
possessing mastery over his passions, and " rich " in
being contented with what he has (Aboth iv. i). It
was a matter of indiflference, however, whether the
' The Hebrew S'33 as well as the Greek Trpo<pr]Tr]s " prophet," signi-
fies "speaker" or "preacher."
OUR CREED. 51
prophet was strong in body or weak, whether he had
many earthly possessions or none at all.
In spite of his distinction from his fellow-mcn in
wisdom, moral strength, and contentedness, the prophet
remained a human being ; he was, like every other
person, exposed to the temptation to sin and liable to
error. The sins and errors of prophets are recorded
in order to save us Irom despair when we are conscious
of our sinfulness, and to show us the way to repent-
ance. This is illustrated especially in the history of
the prophet Jonah. The records of the sins of pro-
phets serve as a warning that we should not consider
any man as perfect or deify him.
Although the prophet is assumed to have been wise,
surpassing his fellow-men in knowledge and. wisdom,
it is by no means necessary to believe that he was
familiar with all sciences, or that he knew any of the
discoveries made in later times. The prophet had fre-
quently to inform his brethren of what would happen
in future, to tell them of things which no human eye
could foresee. But he had in general no greater know-
ledge of coming events than other men, except in refer-
ence to those events concerning which he had received
a message from God for His people or for mankind.
Can a man be trained for the office of a prophet ?
Was there a school or institution for this purpose ?
Every one could certainly be trained in the primary
conditions of a prophet, in the exercise of all human
virtues, and in the acquisition of all available know-
ledge ; and it was the duty and the aim of the prophets
to encourage all their brethren to such training by their
own example. But the principal element in prophecy,
52 THE JEWISH RELIGION.
the Divine communication, depended solely on the Will
of God. "The sons of tlie prophets" are generally-
believed to be the pupils of the prophets ; they formed
" the schools of the prophets." These schools, how-
ever, could not have been schools or colleges in the
ordinary sense of the word. The sons of the prophets
were instructed by the prophets, but not with the
purpose of training them as prophets. It seems
that the sons of the prophets served as agents for
promulgating the inspired messages of their chief.
Most probably they led a simple, pious life, were God-
fearing, and spent their time when meeting together
in music and song, repeating hymns and lessons taught
by their master.
An account of some of the messages and deeds of
the prophets is given in the Biblical books ; some
of their speeches also are preserved, in the section
of the Bible called '*' Latter Prophets," nijnnt* n''i<''22.
The speeches of the prophets were in some cases pre-
pared and written down before they were spoken, in
others delivered ex tem2iorc without preparation, and
were written down afterwards from memory, either by
the prophet himself or by one of his hearers, or were
handed down vivd voce from generation to generation
before they were committed to writing.
There is another kind of Divine revelation which
did not find expression in any message to the Israel-
ites or to mankind, but in a certain supernatural
impulse given to the thought or will of a person as
regards his words and actions. Such an impulse is
called inspiration, and the inspired person is moved to
speak or act by the i'' mi " spirit of the Lord."
OUR CREED. S3
It was tlie spirit of the Lord that moved Samson
to heroic deeds against the enemies of his people ;
David likewise felt that Divine impulse when pouring
forth his heart before the Lord in his Psalms. He
says : " The spirit of the Lord spake in me, and His
word was on my tongue" (2 Sam. xxiii, 2). It was
the spirit of the Lord that filled the hearts of those
who collected and sifted the Holy Writings containing
law, history, prophecies, and poetry, and gave them
the form in which we possess them now.
We are not quite certain as to the form of the
letters in the original copies of the Holy Writings ; but
from the way in which the Pentateuch is written now
in the Synagogue scrolls, we may infer with certainty
that the ancient copies of the Torah contained no
vowels or accents, and that these have come down to
us by oral tradition.
For the multiplication of copies, human copyists
had to be employed. It is by no means contrary to
our faith in the Bible to assume that, as far as the
human work of these copyists is concerned, it must
have been subject to the fate of all human work, to
error and imperfection. And, in fact, there are many
copies of the Bible that abound in mistakes ; there are
passages in Scripture that vary in the different manu-
scripts ; hence the numerous varim ledioncs met with
in the critical editions of the Bible. But, on the
other hand, it would not be reasonable to assume that
the holy literature and the national treasure, very
limited in size, should have been neglected by the
religious authorities of the time to such an extent that
no reliable, correct copy was kept, to be consulted in case
54 THE JEWISH RELIGION.
of doubt or difference of opinion. This being the case
with all Biblical books, it applies with special force to
the Torah or Pentateuch, which contains the Divine
commandments. The least alteration made by copyists
— unknowingly or knowingly — might involve a question
of life and death. Must it not have been the duty of
the judicial authority to heep a correct authorised copy
in a safe place ? It is certainly most reasonable to
assume that such a copy was kept, and that there were
in every generation among the priests or prophets men
who had a thorough knowledge of the Law, and could
easily detect any interference with the text. As the
laws do not form a separate section of the Bible, but
are interwoven with a historical account of important
events from the Creation to the death of Moses, the
entire Pentateuch, composed of both laws and history,
was preserved with the same anxiety and watchfulness.
That great care was taken in copying the Law we learn
from the fact mentioned in the Talmud, that Ezra
minutely examined the three scrolls he found in the
Temple, and in three passages noticed different readings,
of which he adopted the one found in two copies.
The other books of the Bible are of less importance,
but the exclusion of error on the part of the copyist,
though it has not the same, has yet a high degree of
certainty, inasmuch as they too formed part of the
holy, national literature. If a mistake should be clearly
proved, it would not be contrary to our religious prin-
ciples to admit it. But we shall find, after thorough
study and examination of the impugned passages, that
there is in each case far greater doubt as to the correct-
ness of any of the numerous emendations suggested
OUR CREED. 55
than of the traditional and Massoretic text before us.
It may frequently occur that some emendations appear
strikingly correct, and yet after due reflection they are
found more doubtful than the original. It is therefore
our duty thoroughly to examine each proposed emen-
dation, and to hesitate long before admitting the in-
correctness of the received text and the correctness of
the emendation.
One of the means of preserving the text of the
Scriptures in its integrity has been the Massorah.
The notes which are found in the margin of Biblical
books form part of the Massorah. At first the Massorah
was part of the oral tradition ; exceptional forms of
letters, punctuation, and words were probably taught
vivd voce, and learnt by heart, especially by scribes,
readers, and teachers. Where a confounding with
other and similar forms was apprehended, attention
was called to the fact, and by certain notes and rules
it was guarded against. The material for the Massorah
increased in the course of time, in the same degree as,
with the multiplication of copies of the Scriptures,
the number of misreadings and misinterpretations
increased. Although these notes were arranged and
written down at a late period, they helped to preserve
the Biblical text in its integrity, and it is therefore
stated in the Mishnah (Aboth iii. 13): "Massorah
(tradition) is a fence to the Law."
As to the name of the author of each book or
section, and the time and place of its composition, we
are guided by the headings where such are extant ; in
the absence of these we are left to the resources of
our own judgment or fancy. There is no reason what-
56 THE JEWISH RELIGION.
ever to doubt the correctness of these headings, as the
religious and learned authorities of the time were
trustworthy men, who would not add a heading where
none was handed down to them by tradition. Several
books and many psalms are therefore left without a
headincr : there was no sure tradition about them.
How far the heading of a book or section extends,
whether it was meani; only for the beginning or for
the whole of it, is in some cases doubtful, and must be
decided by the nature and contents of the book. For
instance, the second part of Isaiah, from chap. xl. to
the end, has no heading of its own ; it is therefore
open to discussion whether the heading in the first
verse of the first chapter describes only the first thirty-
nine or all the sixty-six chapters of the book. It is
possible that Psalms, ascribed, according to their head-
ing, to David, consist of two or more parts, of which one
only was composed by David. The names of the books
do not necessarily imply a reference to the author.
The Book of Joshua, e.g., may have received its name
from its contents, the history of the Israelites under
Joshua being contained in it. The two books of
Samuel could not have been written by Samuel, not
even the whole of the first book, since the death of
Samuel is therein recorded ; but they owe their name
to the fact that the first book commences with the his-
tory of Samuel.
The Books of the Bible, Y'Jn
The collection of books known by these names are
cnp nsD or ^n\) •'ana " holy books " or " holy writings,"
because the authors of these books were holy men,
OUR CREED. 57
their object is a holy one, viz., to train man to holiness,
and the contents of the books is holy, free from all
blemish and error. The books vary greatly in char-
acter, in style, and in purpose, but truthfulness is
common to all of them. Whether they narrate events
or proclaim God's decrees, or instruct or edify their
hearers, what they say is true.
The name Bible is derived from the Greek /Bi/SXiou,
" book," •]"jn (pronounced fenach) has no meaning in
itself, and is a word formed of the initials of min
□''3'in3 D"'X''3J. Sometimes •]"jx (the initials of the Chal-
dee ]''2''n3 1\X"'33 Nnnix) is used instead of Y'3n. Another
name is N"ipO " text for reading," as opposed to vivd
voce tradition. A passage quoted from the Bible is
called sip or anplD or niriD. Christians call the books
of the Hebrew Bible the Old Testament as distinguished
from the New Testament.
I. min Lena.
The Torah or Law is divided into five books, and is
therefore called ti^Din or Pentateuch (Fivefold or Five-
book). The names of the five books are : ( i ) rctysia
Genesis (Creation); (2) n10t^♦ Exodus (departure, sell.,
of the Israelites from Egypt) ; (3) Kip''"! Leviticus (on
the laws concerning the Levites or priests), also called
D''3n3 min " law of the priests ; " (4) inicn Numbers ;
(5) D^"i31 Deuteronomy, a Greek term denoting
"second-law" or "repetition of the law," a translation
of the Hebrew nnin tmvo.
These names are derived from the beginnings of the
books. The Hebrew names are either the first word
58 THE JEWISH RELIGION.
of the book, as is the case in the first and the third
books (jT'rxia and NipM), or the first characteristic
word, as is the case in the other three books (nine' the
second word, -\yT02 the fifth, cnm the second). The
English or Greek names describe the subject-matter of
the first section of the book. This applies also to the
rest of the Biblical writings.
The contents of the five books are as follows : —
The first hook (n'•:^'X^3). — It begins with the important
lesson, the basis of all that is taught in the whole
Bible : that God is the Creator of the whole universe.
Then follows an account of the Creation, the history
of the first man and the first woman, their transition
from the state of innocence and happiness to the
state of sin and toil, their descendants, the beginnings
of industry and civilisation, the deterioration of man-
kind, the flood, Noah, and the succeeding generations
to Abraham ; the history of the patriarchs Abraham,
Isaac, and Jacob, or Israel ; the immigration of
Jacob with his family into Egypt ; and with the
death of Joseph, the son of Jacob, the book con-
cludes.
The book contains principally history, but mention
is made also of some religious institutions. Reference
is thus made to the institution of marriage (ii. 23—25) ;
Sabbath (ii. I -3); the Covenant of Abraham or the
commandment of circumcision (xvii. i — 14); the pro-
hibition of eating flesh cut oS* from an animal while
alive (ix. 4, >nn ]0 i^x), of murder (ix. 5-6), and of
eating "the sinew that shrank" (xxxii. 33, nt'jn Tj).
The second look (niDB'). — The history of the family
of Jacob, the Israelites, is continued : their sojourn in
OUR CREED. 59
Egypt, the Exodus, the journey to Mount Sinai, the
Revelation, the erection of the Tabernacle, and the
events in the camp of the Israelites during their stay
in the wilderness of Sinai.
The Divine precepts take a more prominent place
in this book. Chief among these are the institution of
the Jewish Calendar, appointing the month of Abib —
Nisan — to be the first month (xii. 2) ; the Sacrifice of
the Passover and the Feast of Unleavened Bread (chap,
xii.) ; the Sabbath (xvi. 22—30) ; the Decalogue (chap.
XX. I — 12); civil legislation (xxi, to xxiii.) ; the year
of release (xxiii. 10, ii); and the D^^Ji tr^K' or fes-
tivals of pilgrimage to the sanctuary of the Lord ; viz.,
Passover, Pentecost, and Tabernacles (nos, niJJUt:' and
ni3D xxiii. 14-17)-
The third hook (K"ip'''i) contains the laws revealed
during the stay of the Israelites near Mount Sinai.
A few historical incidents are mentioned in illustra-
tion of the Law. Leviticus contains the laws concern-
ing the sacrifices (i. to vii.) ; the initiation of Aaron
and his sons as priests (viii. to x.) ; dietary laws (xi.) ;
laws about cleanness and uncleanness (nSDIDI mnt2) in
man and woman (xii. to xv.) ; the Day of Atonement
(xvi.) ; prohibition of blood (xvii. i O— 1 4) ; marriage
laws (xviii. and xx. 10—22); laws concerning the
holiness of man (xix.) ; laws concerning the priests
(xxi., xxii. 16) and sacrifices (xxii. 17—33); the
Festivals of the Lord (xxiii.) ; the year of release
and the year of jubilee, and land-laws connected with
these (xxv.) ; laws concerning the transfer of property
to the sanctuary and the priests.
The fourth booJc records the departure of the Israelites
6o THE JEWISH RELIGION.
from Mount Sinai, their journeyings until they came
to the east of the Jordan in the plains of Moab ; the
chief incidents during these travels, viz., the conse-
cration of the altar, and the instalment of the Levites
as assistants to the priests in the performance of the
Divine Service ; the first appointment of a council of
seventy elders ; the puni?;hment of Miriam for slander ;
the spies ; the rebellion of Korah ; death of Miriam ;
Moses and Aaron's sin at Meribah, and their punish-
ment ; death of Aaron ; wars with Sihon and Og ; the
blessings of Bileam instead of his intended cursings ; the
zeal and distinction of Phineas ; war against Midian ;
the appointment of Joshua as future leader of Israel.
There is also in the book a list of all the stations
where the Israelites had encamped during their travels
through the Arabian desert (chap, xxxiii.), and a
minute description of the boundaries of the land of
Canaan (chap, xxxiv.).
The following are the principal laws mentioned in
Numbers : the laws concerning Nazirites ; concerning
a woman suspected of faithlessness against her hus-
band ; the second Passover (•'JC' nos) for those who could
not fulfil their duty on the I4tli of Nisan ; the law
of fringes (riY'^v) ; the law of purification of persons
who have become unclean through contact with the
dead body of any person (nnnx ms chap, xix.) ; the
law of inheritance (xxvii.) ; the sacrifices for the fes-
tivals (xxviii., xxix.) ; the laws of vows (xxx.) ; laws
concerning murder and cities of refuge (xxxv.).
The fifth hooh (nnm) contains speeches of Moses
which he addressed to the Israelites during the last
year of his life, reminding them of their repeated dis-
OUR CREED. 6 1
obedience to the Divine command, and their want of
confidence in Him, and exhorting them to be faithful
to God. He frequently emphasises the truth that
blessing and happiness can only be obtained through
obedience, trouble and curses being the certain .result
of sin and transgression. Chapter xxviii., called nriDin
"exhortation" or '"' rebuke " (see also Lev. xxvi.\ is
especially devoted to this principle. In the song 1j"'Txn
(chap, xxxii.), which all the people were to learn by
heart, Moses rebukes his brethren for their ingratitude
to God, and foretells them that, in the remote future,
similar conduct will be visited severely, and that after
a period of punishment God will show mercy to them,
and again restore them to a state of happiness and glory.
Before his death he gives a special blessing to each tribe.
The book concludes with the death of Moses, the suc-
cession of Joshua, and the praise of Moses as the
greatest of all prophets.
Many of the commandments are repeated in the
course of the exhortations : the Decalogue, the laws
concerning the three agricultural and national festivals
(whri f^h^), and such other laws as Moses considered
necessary to impress on the heart of the Israelites be-
fore he departed from among them. The Israelites
being near Jordan, and about to take possession of the
promised land, their attention is called to such laws as
would then come into practice, e.g., those which refer
to the political and judicial arrangements of the country
(xvi. to xviii.) ; and the solemn declaration of allegiance
to the Will of God (xxvii.).
The Pentateuch is divided into verses (opiDS), para-
graphs (nipDD), and into sections called nmo or
63 THE JEWISH RELIGION.
" weekly portions." The division into chapters is of
comparatively modern origin.
2. The Prophets
are divided into two groups : Earlier and Latter Pro-
phets (D"'3nns D^snJi D^:"it'"">?n D^s'-nj).
The Earlier Prophets do not contain prophecies in
the usual meaning of the word. They contain the
history of Israel from the accession of Joshua to the
leadership of Israel, to the capture of Jerusalem by
Nebuchadnezzar, king of Babylon. They are, never-
theless, called " Prophets," for two reasons : —
(i.) The history is written in a prophetic spirit, with
the view of illustrating the principle that obedience to
the word of God was the cause of Israel's prosperity and
success, disobedience the cause of trouble and misery.
(2.) The Earlier Prophets include the history of
Deborah, Samuel, Nathan, Ahijah, Elijah, Elisha, and
a few anonymous prophets.
No collection of their speeches has been made or
preserved in the Scriptures, and they are thus distin-
guished from the latter prophets, whose prophecies have
been collected and form the contents of the " Latter
Prophets."
The following books belong to the Earlier Pro-
phets : —
I. The Book of Joshua (yt^irT*), containing the his-
tory of the conquest and division of the land of Canaan
by the Israelites, from their crossing the Jordan to the
death of Joshua.
Amonir the various incidents related in the book
OUR CREED. 63
the following are noteworthy : — The circumcision of
those who had been born during the wandering of
Israel in the wilderness ; the celebration of the first
Passover in the Holy Land ; the appearance of " the
prince of the host of the Lord " (v. 14), just before
the war commenced, in order to remind Joshua that
" the place upon which he stood was holy;" ^ the cross-
ing of the Jordan ; the taking of Jericho ; the disas-
trous consequences of Achan's sin, as an illustration of
the principle that the whole community is made re-
sponsible for the crime of the individual till the crime
is discovered and punished ; the battle at Gibeon,
famous through Joshua's exclamation, '•' Sun, stand
thou still upon Gibeon ; and thou moon, in the valley
of Ajalon ! " (x, 12) ; and the appointment of the cities
of refuge.
2. The Book of Judges (□"'asi:;') contains episodes of
the history of the Israelites from the death of Joshua to
the days of the high-pi'iest Eli. The name " Judge "
is identical with that of chief magistrate, or simply
chief or leader. The judges were persons chosen by
God, and inspired with an extraordinary spirit of
courage and bravery, to be the liberators of the country,
or part of the country, from the tyranny of oppressors.
The virtues that were required in order to qualify
them for this mission were patriotism and courage.
Some of them may have continued in power after the
restoration of peace and order, but on the whole their
mission as judges was fulfilled with the cessation of
^ i.e., that the war with the Canaanite tribes was to be carried on as
a holy war, in fulfilment of God's command, and not for the purpose
of spoil and plunder.
64 THE JEWISH RELIGION.
war. They were not the religious teachers of the nation,
nor are they set up as examples of piety.
During the period of the judges the tribes of
Israel were not united (song of Deborah, Judges v.
15—17). There was no common government, or if
there was one, it must have possessed little power and
influence. The people became degraded ; many wor-
shipped idols and altogether ignored the Divine com-
mandments. But the conscience of the nation was
roused when a sliocking crime was committed at
Gibeah in the tribe of Benjamin, and all Israel united
in demanding the punishment of the evil-doers (chaps.
xix. to xxi.). The book contains two beautiful poetical
passages, the song of Deborah (v.) and the parable
of Jotham (ix.).
3. The two hooks of Samnd ('m 'x ^SIOK') — also called
the first and second books of Kings — contain the
history of Israel during the time of the high-priest
Eli, the prophet Samuel, and Saul, the first king
of Israel (Book I.) ; and the reign of David (Book II.).
The following passages are noteworthy : —
ii. G-y : " The Lord killeth and maketh alive ; He
bringeth down to the grave and bringeth up. The
Lord maketh poor and maketh rich ; He bringeth low
and lifteth up."
xii. 22: " The Lord will not forsake His people,
for His great name's sake ; because it hath pleased
the Lord to make you His people."
XV. 22-23: "Hath the Lord as great delight in
burnt offerings and sacrifices as in obeying the voice
of the Lord ? Behold, to obey is better than sacrifice,
and to hearken than the fat of rams. For rebellion is
OUR CREED. 65
as the siu of witchcraft, and stubbornness is as iniquity
and idolatry ; because thou hast rejected the word of
the Lord, He hath also rejected thee from being king."
xvi. 7 : " The Lord seeth not as man seeth ; for
man looketh on the outward appearance, but the Lord
looketh on the heart."
XX iv. 14: "Wickedness proceedeth from the wicked."
II., xsiv. 14 : "I am in a great strait; let us fall
now into the hand of the Lord ; for His mercies are
great : and let me not fall into the hand of man."
The following poetical passages of the book should
also be marked : —
The prayer of Hannah (ii. i — 10); David's lament
over Saul's death (II., i. 18—27); Parable of the pro-
phet Nathan (xii. 1—6) ; Song of thanksgiving by David
(xxii.) ; David's faith in God's justice (sxiii. 1—7).
4. The first and the second hooks of Kings ('21 'X D^n^o),
also called the third and fourth books of Kings, contain
the history of Israel from the death of David to the
Babylonian exile. The first book describes the last
days of King David, the reign of Solomon, the division of
the country into two kingdoms, Judah and Israel, the
history of the kingdom of Judah from Rehoboam to
Jehoshaphat, and the history of the kingdom of Israel
from Jeroboam to Ahab. The second book continues
the history of the kingdom of Israel from Ahab to the
conquest of Samaria by Shalmanessar, king of Assyria,
and that of the kingdom of Judah from Abijam, son
of Jehoshaphat, to the conquest of Jerusalem by Nebu-
chadnezzar, king of Babylon.
I., ii. 2 : " I go the way of all the earth ; be thou
strong therefore, and show thyself a man."
E.
66 THE JEWISH RELIGION.
xviii. 2 I : " How long halt ye between two opinions ?
If the Lord be God, follow Him ; but if Baal, then
follow him."
II., xiv. 9 : " The thistle that was in Lebanon sent
to the cedai' that was in Lebanon, saying, Give thy
daughter to my son to wife : and there passed by
a wild beast that was in Lebanon and trod down the
thistle." '
Note, besides, prayer of Solomon (I., viii. 1 2-6 1 ) and
message of Isaiah to King Hezekiah (II., xix. 21—31).
The D''3'nnx D"'N''33 Latter Prophets, contain the fol-
lowing books : —
I . Isaiah (^n"]}^). — Isaiah prophesied chiefly during
the Assyrian invasions in Palestine in the reign of
Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
The book is divided into two main sections, separated
from each other by the narrative of Sennacherib's
invasion and defeat, Hezekiah's illness and recovery,
and the congratulatory message of the Babylonian king
to Hezekiah (chaps, xxxvi. to xxxix.). The first section
is divided into five parts with separate headings : —
(i.) Chap. i. — This prophecy was probably repeated
by Isaiah many times from the beginning to the end
of his prophetic mission. The Israelites in Jerusalem
and Judah are rebuked for their rebellion against
God, which has brought a series of misfortunes upon
the nation ; God does not accept their sacrifices unless
they return to Him and improve their conduct. They
will be punished, but the punishment is only the means
^ King Amaziah of Judah challenged Joash, king of Israel, to
fight with him. Joash considered this challenge as an arrogance to
be compared to the arrogance of the thistle in the above fable.
OUR CREED. 67
for tbeir purification. When this efiect is obtained
their redemption will follow.
(2.) Chaps, ii. to v. — The fulfilment of the mission
of the Israelites — the Messianic period — is depicted,
when the Israelites will be so perfect in the knowledge
and the worship of God, that all nations will seek
enliofhtenment and c^uidance in the house of the God
of Jacob. The prophet shows his brethren how
they receded from that aim, and, estranging them-
selves from the Almighty, trusted in things that are
powerless. But all these things, grand and high as
they may appear, will prove worthless, and the glory
of God will in the end be recognised. The prophet
illustrates the conduct of the Israelites and their
punishment in the beautiful parable of the vineyard
(v. 1—7). As special sins are named: greediness,
lust, mockery, and injustice. The punishment threat-
ened is the invasion of a cruel conqueror.
(3.) Chap. vi. — On the occasion of the death of
King Uzziah, who had presumed to approach God and
to offer incense in the Holy of Holies, contrary to the
Law, and was punished with leprosy, Isaiah had a
vision in which he despairingly contrasted the infinite
lioliness of the Almighty with his own sinfulness, living
as he did among people of unclean lips. He is re-
assm*ed, and shown that his sin is removed when his
words are inflamed by the holy fire taken from the altar
of God. He must, nevertheless, not expect a speedy
eff"ect from his words to the people ; they will continue
in disobedience and bring upon themselves continued
punishments, but ultimately, when the leaves have
fallen off, the stem will remain — a seed of holiness.
68 THE JEWISH RELIGION.
(4.) vii. to sii. — Tlie invasion of Judali by Pekab,
king of Israel, and Rezin, king of Aram, brings to
liizlit the want of faith in God and His word on
the part of Ahaz, king of Judah. Isaiah, taking with
him his son S/tar-yashiih (" A-remnant-will-return "),
a reminder of punishment and of redemption, rebukes
Ahaz, and gives him a sign (niN) : " The young woman
is with child, and will bear a son, and call his name
Immanvcl" (^x IJDj; " God-is-\vith-us"). Cream and
honey shall he eat, when he will know to reject the
evil and to choose the good." By this sign Ahaz
is informed (i) that at the time of the birth of the
child Judah will be freed from the armies of the two
kings, and the name Immanuel was to be the expres-
sion of thanks for the delivery ; (2) another more
serious invasion of the Assyrians will come and de-
vastate the country ; and after their departure the
Israelites will not have any corn or bread ; " cream
and honey will every one eat that is left in the midst
of the land."
The invasion of Syria and Palestine by the Assyrians
is also foretold in the very name of Isaiah's own son,
Maher-shalal-'hash-baz (" The spoiler hastens to be
quick with the spoil "). In spite of such dark prospect
the prophet sets forth the testimony and the lesson
(mu'n, min): "Hope in the Lord, though He hides
His face from the house of Jacob. For often have
people in affliction seen great light." " A child ^
has been born unto us, called The Almighty, the
^ The faith of Israel in the Omnipotence of God, who can do wonders
for the salvation of His people, is fij:;uratively represented as a child,
called "The Almighty, &c., deviseth wonders," «&c.
OUR CREED. 69
Eternal, the Prince of Peace, devises wonders, for t)ae
purpose of increasing the dominion and establishing
endless peace upon the throne of David and his king-
dom, to order it and support it by judgment and
righteousness from now even for ever" (ix. 5, 6).
The Assyrian invasion is a punishment for the sins
of the Israelites, and its success will continue so long
as the Israelites refuse to repent and to return to
God. This, however, will ultimately come to pass,
and Ashur will then receive the penalty for his in-
solence and presuraptuousness. Israel will in the end
be guided by a wise and just ruler, who will spring
forth from the roots of Jesse. The Messianic times
will then begin, and amidst universal peace all man-
kind will join in the praises of God.
(5.) xiii. to XXXV. — This group of prophecies was
probably delivered during the Assyrian invasion.
Isaiah takes a survev of the neisfhbouriugf states, their
conduct in times of success, and their well-deserved
punishment in immediate or the remote future. The
prophecies are directed against Babylon, Plesheth,
Moab, Damascus, Egypt, Ashdod, Babylon, Duraah,
Arab, the Assyrian Shebnah, Tyre, Edom, and Eph-
raira. Great confusion will ensue, amid which Judah
will suffer much, but he will ultimately be delivered
through the Divine intervention, and will thus be
strengthened in his faith in God. Isaiah rebukes
Judah for seeking help from Egypt against Assyria,
because such an act indicates want of faith in God. It
is only the Almighty that can help in times of distress.
(6.) xxxvi. to xxxix. — The historical chapters which
intervene between the two large prophetical sections of
70 THE JEWISH RELIGION.
the book conclude with an account of Hezekiah's con-
duct towards the Babylonian ambassadors, and the
rebuke he received of Isaiah, who announced to the
king that the Babylonians would one day be conquerors
of Jerusalem.
(7.) xl. to xlviii. — The prediction of the Babylonian
exile is followed by comforting messages and by the
good tidingsof the promised Restoration. Contrasting
the omnipotence of God with the helplessness of earthly
powers and idols, the prophet calls for absolute faith in
God, who has already appointed the conqueror of Baby-
lon and the liberator of the exiled Jews.
(8.) xlviii. to liv. — It is not only deliverance
from exile that the Jews have to hope for, but far
greater things. The people of the Lord are to become
glorious, and to be the source of salvation to all man-
kind. Tliey will suffer at the hand of the nations, but
the latter will ultimately see what wrong they have
done to Israel. Notwithstanding all apparent obstacles,
this prophecy will be fulfilled.
(9.) Iv. to Ix. — The prophet exhorts the people to
follow the word of God, to abandon idolatry, and to
be sincere in their prayer and repentance ; only then
might they hope for salvation. God has punished
Israel, but the redeemer will come unto Zion.
(10.) Ixi.tolxvi. — Encouragement is given especially
to the DMJy " the meek," " the broken-hearted ; " the day
of vengeance is announced against the haughty and
sinners. The propbet prays to God, and God answers
him with the promise of the ultimate triumph of the
D*i3j; and ••> •'NT' " the meek and the God-fearing'."
2. Jeremiah (h'^dt). — Jeremiah prophesied in the thir-
OUR CREED. 71
teenth year of Josiali, and contiuued to prophesy during
liis reign and that of his successors, and after the
fall of Jerusalem, but it is not certain how long he
lived after the destruction of the Temple, and where
he died. He was the son of Hilkiah, of the priests in
Anathoth, in the tribe of Benjamin. He was exposed
to cruel persecutions, but these did not deter him
from delivering the Divine message with which he was
entrusted to the king and to the people. The pro-
phecies of Jeremiah were written down by Baruch,
at Jeremiah's dictation (chap, xxxvi.), but the book
was seized by King Jehoiakim, and burnt by him.
The Book of Jeremiah, in our Bible, is probably the
copy made later on by Baruch, and mentioned Jer.
xxxvi. 32.
The book is composed of the following parts : —
(i.) Chap. i. — The appointment of Jeremiah as
prophet " over the nations and the kingdoms, to pluck
up and to break down, and to destroy and to over-
throw, to build and to plant " (ver. i o).
(2.) Chaps, ii. to vi. — Jeremiah addresses the in-
habitants of Jerusalem. " Israel is a holy portion,
belonging to the Lord ; whosoever eats of it is guilty,
and will be punished." Israel ought therefore to be
faithful to God. This they are not, in spite of the
benefits bestowed on thera ; they are exhorted to re-
pentance : in vain. They are therefore threatened
with a hostile invasion from the north.
(3.) Chaps, vii. to x. — The prophet addresses the
people in the gate of the Temple, exhorting them
to true repentance. Without obedience to God the
Temple and sacrificial service have no value. The
72 TUB JEWISH RELIGION.
foundation of the Law is, " Yoit shall he to one a people,
and icalk in the ivay which I command you." You
liave not obeyed, and punishment is determined upon.
Jeremiah, foreseeing the desolation of the country and
the ruin of the nation, laments and weeps, but he
is sure that God is npi^n DDC'O non hk'V " one who doth
loving-kindness, judgment, and righteousness," and that
those nations which indulged in cruelties against the
Israelites when under Divine punishrpent will them-
selves not escape retribution.
(4.) xi. to xiii. — " The covenant was : Hear my
voice, and do what I command you : ye shall be my
people, and I will be your God." You have broken
this covenant and worshipped idols ; evil must come
upon you. This Jeremiah proclaimed in " the cities
of Judah and the streets of Jerusalem," and probably
also in Anathoth ; whereupon he was threatened with
death. Such conduct gave occasion to further prophe-
cies concerning the wickedness of the people and their
impending punishment. The fact that Israel has been
chosen to be the people of the Lord and has shown
himself unworthy of the distinction, is symbolised by a
girdle, forming at first an ornament to man, but which
when rotten by moisture in the crevices of rocks, is no
longer of any use,
(5.) Chaps, xiv. to xvii. — Drought visits Judah ;
Jeremiah prays to God for relief from famine. God
rejects his petition. The prophet is disappointed, but
he is assured that God will protect him from the attacks
of the people, if he tries " to bring forth a precious
thing from the vile." He tries, but in vain.
(6.) xvii. 19-27. — Exhortation to keep the Sab-
OUR CREED. 73
bath, to abstain from all manner of work, and from
carrying burdens out of or into the town.
(7.) xviii. — God changes His decrees according to
the deeds of man, as a potter transforms the clay from
one vessel to another. Jeremiah is again insulted
and threatened, and he prays to God against his
persecutors.
(8.) xix. and xx. — In the valley of Hinnom, Jeremiah
denounces the idolatry of Israel, and as a symbol of
the impending ruin of Israel, he breaks a pot of
earthenware. Returning from the valley, he announces
the coming evil in the court of the Temple in the
presence of the people ; he is taken into prison by
Pashchur, the chief of the Temple, for one day. When
released he repeats the same prophecy, but feels that
he has given offence, and in utter despair curses the
day of his birth.
(9.) Chaps, xxi. to xxiv. — Nebuchadnezzar attacked
Judah, and Zedekiah (later king of Judah) sent to
Jeremiah asking him to pray for the safety of the
people. But Jeremiah prophesied defeat and disgrace
on account of their iniquity. He went even by the
command of God to the royal palace, and repeated
there the Divine decree against the royal family,
Shallum ( = Joahaz), Jojakim, and Coniah ( = Jehoia-
chin). There will come, however, one day a righteous
offspring of David, who will rule justly and prosper-
ously ; He shall be called " The Lord is our salvation."
For the present it would be better to submit to the
Babylonian rule. They are false prophets who flatter
and speak in the name of God of victories over the
Babylonians. The false prophets will all be punished —
74 THE JEWISH RELIGION.
those wlio proclaim as tlieir own prophecy the very
words they heard from true prophets, those who in
different words reproduce messages of the true pro-
phets as their own, and those who invent falsehood.
The advisability of submitting to the Babylonian power
is also illustrated by the vision of two baskets of figs ;
good figs representing tuose who will submit, and bad
figs those who prefer war with the Babylonians.
(lO.) XXV. to xxvii. — Jeremiah continues, during
the reign of Jehoiakim, his prophecies in favour of
a peaceful submission to the Babylonians, with the
Divine promise of a redemption from the exile and
the restoration to their own country and dominion.
(l I.) xxviii. — The same prophecy is continued dur-
ing the reign of Zedekiah. He was opposed by the
false prophet Hananiah, to whom Jeremiah foretold
that he would be punished and die the same year ;
this came also to pass.
(i2.) xxix. to xxxi. — To the Jews already in
Babylon Jeremiah sends a letter of consolation and
encourages them in their hopes for the redemption
from exile. Of the sarne tenor were the messages
spoken by Jeremiah to all Jews. In days to come a
new covenant will be instituted ; new in so far as it
will not be broken again, the Law remaining per-
manently written on their heart, " / shall he their God,
and they shall be my nation."
(13.) xxxii. and xxxiii. — Jeremiah, kept in prison,
bought property from his uncle Hanamel, wrote and
signed the document of transfer, and handed it to
Baruch. By this he expressed his conviction that the
Jews would return from exile and take possession of
OUR CREED. 75
their land. In addition to this he sent forth from
the prison a Messianic prophecy, describing the future
greatness of the seed of David, and the restoration of
the priests and Levites to the sacrificial service.
(14.) xxxiv. and xxxv. — Jeremiah exhoi^ts the people
to keep " the year of release," and held up the family
of the Rechabites as patterns of piety, who could not
be induced to break their vovi^ of abstinence, though
it was voluntarily undertaken.
(15.) xxxvi. to xlv. — Jeremiah continues to pro-
phesy, advising, though fruitlessly, submission to the
Babylonian king. Zedekiah made war against Nebu-
chadnezzar, was defeated, and Jerusalem was taken by
the Babylonians. When some Jews wanted to emigrate
to Egypt, Jeremiah warned them in the name of God
not to do so. He was not listened to ; he was even
forced to go with them ; but he prophesied against
them, and foretold their ruin. Baruch, to whom
Jeremiah dictated his prophecies, was discontented at
being driven from place to place ; Jeremiah appeased
and encouraged him.
(16.) xlvi. to lii. — Jeremiah prophesies against
Egypt, the Philistines, Moab, Ammon, Edom, Damas-
cus, Kedar, Elam, and Babylon. The book concludes
with an account of the fall of Jerusalem, similar to
that given at the end of the second book of Kings.
3. Ezeldel (^^p'lrv). — Ezekiel prophesied in exile.
(i.) Chap. i. to vii. — In the fifth year of the exile of
Joiachin, Ezekiel, in the vision of the chariot, represent-
ing the rule of God over the universe, is appointed a
Divine messenger, to warn the people and tell them
of the impending danger, that they might not be
76 THE JEWISH RELIGION.
ignorant of the fate awaiting them, whether they listened
or forbore to listen. The message with which he is
inspired is represented as a scroll which he swallows.
The threatened danger he indicates by symbolic acts,
followed by their explanation. The siege of Jerusalem
is illustrated by the prophet besieging a brick repre-
senting Jerusalem, and the ruin of the nation by
cutting and scattering the hair of his head and beard.
(2.) viii. to xi. — In the sixth year, on the sixth
day of the fifth month, in the presence of the elders of
Judah, Ezekiel is carried in a prophetic vision to
Jerusalem, is shown there the sins committed by the
Israelites in the very Temple, and the consequent
departure of the Divine Presence from the Temple.
Israel will suffer for his sins, but will at last repent and
improve. God promises, " / tvill give tlietii one licart,
and I will put a new spirit within yoit ; and I will
take the stony heart out of their flesh, and will give
them a heart of fiesh ; that they may walk in my statutes,
and keep mine ordincwces, and do them ; and they shall
he my people, and I icill be their God" (xi. 19, 20).
(3.) xii. and xiii. — The prophet indicates the coming
captivity by the symbolic act of preparing the things
necessary for going into exile. The false prophets and
prophetesses, who tell the people to have no dread of
any coming exile, will be disappointed and punished.
The falseliood of the proverb, " In the length of time
every vision faileth," will then be evident.
(4.) xiv. to xix. — Ezekiel describes the sinfulness
of Israel, and exhorts them to return to God, or else
the threatened calamity will overcome them. He
illustrates the approaching calamity by the figure of a
OUR CREED. 77
cedar-tree and the eagle. Altliougla tlie fathers have
sinned, if the sons abstain from sinning they may
prevent the catastrophe ; for the proverb, " The fathers
have eaten the sour grapes, and the teeth of the chil-
dren are set on edge," will prove untrue. If they do
not improve, the catastrophe must take place which
the prophet depicts in the pai'ables of the lioness caught
and of the vine consumed by fire.
(5.) XX. — In the seventh year, the Elders of Israel
came to Ezekiel " to inquire of the Lord," n n5< dlh-
Ezekiel describes the wickedness of Israel, and the
punishment they deserved,
(6.) xxi. to xxiii. — Comparing Jerusalem and
Samaria to two sisters, Oholibah and Oliolah, he com-
plains that the former, having witnessed the punish-
ment of the latter, has not profited by it.
(7.) xxiv. — On the tenth day of the tenth month in
the ninth year Ezekiel prophesies the siege and fall
of Jerusalem on the very day on which the siege
commenced. The greatness of the calamity, to express
which the usual outward signs of grief would be in-
adequate, is indicated by the Divine command that the
prophet on the death of his wife should exhibit no
signs of mournins:.
(8.) XXV. to xxxii. — Like Isaiah and Jeremiah, he
foretells the fate of the neighbouring nations, Am-
monites, Moabites, Edomites, Philistines, Tyrians, and
Egyptians. The last-named are promised recovery
after forty years' desolation of their country.
(9.) xxxiii. and xxxiv. — The prophet describes the
duties and responsibilities of watchmen and shepherds,
and blames those of his own time as not fulfilling
78 THE JEWISH RELIGION.
their duties : " But I will save my flock, and they
shall no more be a prey ; and I will judge between
cattle and cattle. And I loill set up one shepherd over
them, and he shall feed them, even my servant David :
he shall feed them, and he shall he their shepherd. And
I the Lord will he their God, and my servant David
prince among them" (xsxiv. 22—24).
(10.) XXXV. — He prophesies against Seir, for their
enmity against Israel.
(11.) xxxvi. and xxxvii. — Ezekiel foretells the re-
storation of Israel in the parable of the dry bones.
The union of Israel and Judah is symbolically shown
by the union of two staves.
(12.) xxxviii. and xxxix. — Gog, the prince of Rosh,
Meshech, and Tubal, will make the last efforts for the
destruction of Israel. All his preparations will be in
vain. He and his army will fall in the land of Israel.
And the Divine promise is given : " Tliey shall know
that I am the Lord their God, in that I caused them to
go into captivity amon^ the nations, and have gathered
them into their own land, and I will leave none of them
any more there: neither loill I hide my face any more
from them ; for I have jjoured out my spirit upon the
house of Israel, saith the Lord God" (xxxix. 28, 29).
(i 3.) xl. to xlviii. — In the fourteenth year after the
fall of Jerusalem, in the beginning of the year, on
the tenth day of the month, Ezekiel is carried in a
vision to the land of Israel, and is shown there the
rebuilding of the future Temple, and the division
of the land among the twelve tribe?, the Levites and
the priests.
4. The Twelve Minor Prophets, Tj'i? nr —
OUR CREED. 79
(i .) Hosea (ycin). — Hosea, a contemporary of Isaiali,
prophesied about the sinfulness of the northern kingdom
of the ten tribes, and turns his attention to Judah only
in so far as Judah participated in the sins of Israel,
and their consequences.
(a.) Chaps, i. to iii. — In an allegory of a faithless
woman and her three children the sin of the ten tribes
is represented, who faithlessly turned away from the
worship of God in Jerusalem. The consequent three
stages of punishment are represented by the names of
the three children : Jezreel, referring to the catastrophe
of the house of Ahab, ending in the death of Jezebel in
Jezreel ; Lo-ruhama (" Not-pitied "), indicating the fall
of the house of Jehu, from which the mercy of God was
withdrawn after it had been shown in the successes of
King Jeroboam II. ; and the third, Lo-ami (" Not-my-
people"), predicting the final dissolution of the kingdom.
But a time of mercy and Divine protection is foretold
by the prophet when he said in the name of God, " I
will betroth thee unto me for ever ; and I will betroth
thee unto me in righteousness and judgment and in
loving-kindness and in mercy ; and I will betroth thee
unto me in faithfulness, and thou shalt know the
Lord ; and I will sow them unto me in the land, and
I will show mercy to Lo-ruhama ; and I will say to
Lo-ami, Thou art my people ; and he shall say, My
God" (ii. 2 1, 2 2, 25). This happy time, however,
will only come after a period of trial, represented
in the allegory by the period of trial of a faithless
woman before the husband has again full confidence
in her. " For many days shall the children of Israel
dwell without king, without prince, without sacrifice,
8o THE JEWISH RELIGION.
without a statue, and without ephod and teraphim.
After that the children of Israel will return and seek
the Lord their God, and David their king ; and they
will anxiously hasten to the Lord and to His goodness
in latter days" (iii. 4, 5).
(&.) iv. to viii. — Hosea rebukes Ephraim for their
sinfulness and obstinacy. When an attempt is made
at repentance it is not made in earnest, and is soon
abandoned. The sins of Ephraim find imitation in
Judah, and therefore the punishment of Ephraim will
also affect Judah.
(c.) ix. to xiv. — The prophet blames Israel for seek-
ing help in their distress in Egypt or Assyria. He
censures their conduct, and contrasts it with the kind-
ness of God in the course of the history of Israel since
the time of the patriarchs. Samaria must fall, but
Israel need but earnestly return to God, and " he will
be like dew to Israel, who will blossom like the lily,
and extend his roots like the cedars of Lebanon '"
(xiv. 6) ; for " straight are the ways of the Lord : vjhilsi
the righteous walk hy them, transgressors stumble hy
them " (Ibid, i o).
(2.) Joel (hav). — Joel is a contemporary of Isaiah.
Locusts have devastated the fields in Judah. Joel
exhorts the people to repentance and prayer. His
exhortation is acted upon, and relief is promised. At
the same time the punishment of the enemies of Israel
in the valley of Jehoshaphat is announced. " The day
of the Lord, great and wonderful," will be indicated
by extraordinary phenomena in heaven and on earth,
so clear that all will understand their significance and
foresee the coming judgment.
OUR CREED. 8r
(3.) Amos (dioj;)- — Amos, a contemporary of the
former, prophesied during the reign of Uzziah, king
of Judah, and Jeroboam, king of Israel. Amos first
mentions in short paragraphs the sinful conduct of the
neighbouring states, Damascus, Gaza, Tyre, Edom,
Ammon, Moab, and Judah, and the punishment de-
creed against them, introducing each paragraph with
the words, " For three sins of . . . {scil., will I take
back the decree of punishment), but for the fourth, I
will not take it back." He then dwells on the sins of
Israel, laying special stress on the luxuries of the rich,
obtained through oppression of the poor, and tells them
that, though God has frequently pardoned. He will
pardon no more. Amaziah, a priest of Beth-el, warns
Amos, and bids him leave the country, but the prophet,
nevertheless, continues to proclaim the coming judg-
ment of God, viz., the exile of Israel, adding, however,
the comforting prophecy that the time will come when
Israel shall be restored to his own land and enjoy
lasting happiness.
(4.) Obadiah (n'^l^ii). — Obadiah prophesies against the
Edomites, and announces the Divine decree against them
for their cruel treatment of Judah in times of distress.
(5-) Jonah (n^Y). — Jonah, son of Amittai, prophesied
success to King Jeroboam II. (2 Kings xiv. 25). He
was sent to threaten the inhabitants of Nineveh with
the destruction of their city in forty days. Instead of
going to Nineveh he set out in a boat for Tarshish ;
during a storm he was thrown overboard, swallowed
by a fish, and again brought to the shore. He then
carried out the Divine mission, the result of which
was that the Ninevites repented of their evil deeds and
F
82 THE JEWISH RELIGION.
obtained a respite. Jonah, disappointed that the threat
of which he was the bearer was not fulfilled, was re-
buked by God, and taught by his own grief at the
destruction of a plant " that had come up in a night "
how wrong it was to wish that God should not show
mercy upon the inhabitants of Nineveh, and to neglect
anything that could lead to their repentance and con-
sequent salvation.
(6.) Micah (n3"'D). — Micah of Moresha was likewise
a contemporary of Isaiah. He prophesied in Judah.
1 . (i.— iii.) He raises his voice especially against the
princes, magistrates, and false prophets, who unite in
oppressing and ruining the people. When Micah tells
them their sins and the coming punishment, they say
to him, " Do not preach ; they do not preach for such
things ; they do not offend " (ii. 6). But the prophet
of the Lord is not deterred from his mission, but con-
tinues to denounce their wickedness: " Her chiefs judge
for bribery, and her priests teach for payment, and her
prophets decide for silver ; yet will they lean upon the
Lord, and say. Is not the Lord in our midst ? no evil
shall come upon us. Therefore shall Zion be plowed
into a field, and Jerusalem shall become heaps, and the
mountain of the Temple as the high places of a forest "
(iii. II, 12).
2. (iv.— V.) Like Isaiah, he depicts the Messianic
period, in which the house of Jacob will be an example
of true faith in God to all nations ; in which Israel
will be restored to his land, under the rule of a de-
scendant of David. But a period of trials and troubles
must precede those happy days, in order to punish Israel,
and to purify and prepare him for his future greatness.
OUR CREED. 83
3. (vi.-vii.) The same principles ai'e taught in the
next part (vi. and vii.) in the form of a controvers}^
(ICiJ) DJJ '''h y^) between the Lord and His people. The
latter are reminded of the benefits God has bestowed on
them ; and when they ask how they are expected to
show their gratitude, the prophet says, " 0 man, He has
told thee ivhat is good; and what docs the Lord require
of thee hut to do justice, love kindness, and to walk hunibly
with thy God?" (vi. 8).
(7.) Nahum (Dim). — The fall of Nineveh is predicted.
The power of the mighty Assyrian Empire, hitherto a
terror to Judah and other kingdoms, will come to an
end ; no remedy can save her any more.
(8.) Habakkuk (pipnn). — Habakkuk prophesied at the
time when the Casdim or Chaldeans were about to oc-
cupy the place of the Assyrians as conquerors of Syria,
Palestine, and Egypt, and to become the rod in the
hand of God for the punishment of Israel. Habakkuk,
on receiving the mission to announce the Casdim as the
executors of the Divine decree, is at a loss to under-
stand why these wicked and cruel people should be
chosen to chastise those who are far less wicked ; why
the evil-doer should swallow him who is more right-
eous. The answer he receives is, " But the just shall
live by his faith." The evil-doer will in due time
receive his full punishment. Habakkuk then gives
expression to his implicit faith in the justice of God,
in a hymn which is superscribed, " Prayer (ni^sn) of
the prophet Habakkuk on account of errors ; " for
in it he rectifies, as it were, his previous erroneous
opinion.
(9.) Zephaniali (rT'JDv). — He prophesied in the days
84 THE JEWISH RELIGION.
of King Josiah. He proclaims tlie approach of the
great day of the Lord, on which all those who turned
away from Him will receive their punishment, all the
rich and powerful who say the Lord does neither good
nor evil. He appeals to the humble in the land
(pS '*\:v) to S66^ t^^ Lord in prayer, in order to be
saved on " the day of the anger of the Lord." For the
Philistines, the Phoenicians, Moab, Ammon, and Assyria
will be punished, nor will Jerusalem escape free. " I
will then turn," he says in the name of God, " a pure
language to the nations, that all of them will call by the
name of God, and serve Him with one accord" (iii. 9).
" In that day shalt thou not be ashamed for all thy
doings wherein thou hast transgressed against me ; for
then I will take away out of the midst of thee them
that rejoice in thy pride, and thou shalt no more be
haughty on my holy mountain. And I will leave in
thy midst a poor and humble people, and they shall
trust in the name of the Lord. The remnant of Israel
shall not do iniquity, and they shall not speak false-
hood, and a tongue of deceit shall not be found in
their mouth" (iii. 9, 11 — 13).
(10.) Hagrjai (ijn) — The Israelites, who by the com-
mand of Cyrus had discontinued the rebuilding of the
Temple after the foundation had been laid by his per-
mission, were exhorted by Haggai, in the second year
of the reign of Darius, to resume the work. Guided
by Zerubbabel and Joshua, son of Jehozadak, they
obeyed, and the prophet describes to them the blessing
which they will henceforth enjoy.
(11.) Zechariah {rvnyi) : —
I. (i. to vii.) Zechariah, a contemporary of Haggai,
OUR CREED. 85
exhorts the Israelites to listen to the words of the pro-
phets, seeing that the words of former prophets have
been fulfilled. The Divine scheme for the restoration
of Israel and the rebuilding of the Temple in spite of
all obstacles, is shown to the prophet in various visions.
In one vision Joshua is appointed high-priest, notwith-
standing the aspersions of his adversary (pw), and
Zeruhbabel or Zcmach, the political chief of the com-
munity. Joshua is exhorted " to walk in the ways
of the Lord, to keep the charge entrusted to him,
and to guard the House of God and His courts ; "
and Zerubbabel is reminded that success is not ob-
tained " by might and strength, but by the spirit
of the Lord." " Thus the one — Zemach by name —
shall sit on his throne and be ruler, and the other —
Joshua — shall sit on his throne and be priest, and a
counsel of peace shall be between the two " (vi. i 3).
2. Chap. viii. — The prophet is asked whether the
day of mourning in the fifth month is to be continued.
The prophetic answer is as follows : The reason for
the mourning was, that your fathers did not listen to
the word of God, and were punished for their dis-
obedience. Now, as the time of punishment is over,
it is for you to prevent a recurrence of these sad
experiences. What you have to do is this : Speak
the truth one to another; triUh and judgment of peace
judge in your gates. Let no one plan in his heart
the ruin of his ncighhour, and do not love to swear
falsely. Let the fasts of the fourth, fifth, seventh, and
tenth months be to the house of Judah for rejoicing,
joy, and good seasons ; love truth and peace (viii.
16, 17, 19). At the same time the promise is given
86 THE JEWISH RELIGION.
that tlie time will come when nations will seek the
Lord in Jerusalem, and say to the Jews, " We will go
with you, for God is with you" (viii. 23).
3. (ix.-xi.) The prophet encourages Zion to re-
joice in her future mission ; her enemies round about
will be brought to silence, and her king, meek and
humble, " poor and riding on an ass," " will speak
peace to the nations, and his rule will extend from sea
to sea, and from the river to the ends of the earth "
(ix. 9, 10). Judah and Ephraim will unite, and both
will enjoy the Divine protection. If this has not yet
taken place, it is the fault of the " bad shepherds," i.e.,
the bad leaders of the people.
4. (xii.-xiv.) The prophet foretells troubles which
will come upon Jerusalem when the nations will make
the last effort to take that city. They will be de-
feated, and Judah will be filled on that occasion with
" a spirit of grace " (D''31jnni |n n)l), and will pray
to God for the safety of his enemy ; the very Jews,
" whom the enemy desired to pierce," will pray for him,
and mourn for his death as a father mourneth for the
loss of his only child. Judah will then be free from
fiilse prophets and bad shepherds. God will make
Himself known to all : " And the Lord will be a Kiner
over the whole earth ; on that day will the Lord be
One and His name One " (xiv. 9). All will come to
Jerusalem " to worship the King, the Lord Zebaoth,
and to celebrate the feast of Succoth" (Ibid. 16), ex-
pressing thereby their conviction that God alone is
able to afford protection and blessing.
(12.) Malachi (''3x^0). — Malachi, the last of the pro-
phets, exhorts the priests to true reverence of the
OUR CREED. 87
sanctuary, and to conscientious fulfilment of their
duties. The distinction of the priest was based on the
distinction of his conduct : " The law of truth was in
his mouth, and iniquity was not found on his lips ; in
peace and uprightness he walked with me, and many
turned he back from iniquity. For the lips of the
priest shall keep knowledge, and instruction shall they
seek of his mouth, for he is a messenger of the Lord
Zebaoth " (ii. 6, 7). Judah is then rebuked for his
faithlessness. Both, the Levites (including the priests)
and Judah, will pass through a process of refining ; the
wicked will be removed, whilst for " those who fear
the name of God " the sun of salvation will shine.
Those who desire to obtain a place among these latter
must " remember the law of Moses, the servant of God,
which God commanded him on Horeb for all Israel ;
statutes and judgments " (iii. 22). Before the great
day of the Lord, the day of judgment, the Lord will
send " the prophet Elijah, who will cause the hearts of
fathers and children to unite in returning to God."
III. The Hagiographa (o'^niriD). — The Hagiographa
form the last collection of holy writings, composed by
men who, although they were not prophets, were filled
with the spirit of the Lord ('>'' mi). They include the
three larger works : (a) h'hr\r\ (or tihn) Psalms, "6c^tt
Proverbs, and aVi^ Job ; (h) the Five Scrolls (c^nn
T\'h'x6), viz., Dn''t^^■^ y^v Song of Songs, ni") Puth, n3"'S
Lamentations, n^np Ecclesiastes, "iriDS Esther ; (c) the
historical books : ^K'':n Daniel, NiTj; Ezra, N'-on: Nehe-
miah, and O'lnTi nan the two books of Chronicles.
I . Psalms {uhrTi). — The Psalms are hymns containing
88 THE JEWISH RELIGION.
praises of God's greatness, prayers for His mercy, and
meditations on His wisdom, power, justice, and good-
ness. However various the Psalms are in form and
contents, they have this in common, that they all
are based on the purest and sincerest trust in God's
justice and goodness. "The mighty and proud, DHT
who rely on their owr>. strength and are guided by the
dictates of their own will, cannot succeed for ever ;
the poor and humble, n^"i3i? who rely on God's mercy
and are guided by the word of God, will not suffer for
ever." This is the truth which the Psalmist proclaims
in his songs over and over again. Yet there is a
great variety in the contents of the Psalms. Some are
simply praises of God's greatness, e.g., viii., xix., xxxii.,
xcii., xcv. to xcix., ciii., civ., &c. Others are the ex-
pression of gratitude, e.g., ix., xviii., xxxiv., Ixvi.,
Ixviii., &:c. Many are prayers in time of trouble ; in
most of these the suppliant feels sure that God will
accept his prayer, and is confident that help will
come. Such psalms are iii., iv., v., vi., xii., xiii., &c.
To this class belong also all the psalms which refer to
the troubles of David during the reign of Saul, as Iii.,
liv., Ivi., lix., Ixiii., &c. ; some of the Asaph-psalms,
Ixxiii., Ixxvii., Ixxix., Ixxx. ; the penitential psalms,
in which the sinner prays for mercy, as xxv., xxxii.,
xxxviii., li. ; and those in which a longing is expressed
for the House of God, e.g., xxvii., xlii., xliii., Ixv.,
Ixxxiv. Some psalms are a protest against those who
rely on human force and human cunning instead of
having faith in God, a protest of the D''"i2y against the
view and creed of the n^T and n''X3 or D"^3 e.g., ix. and
X., xi., xiv., xvi., xvii., &c. Some psalms are of a more
OUR CREED. 89
didactic character, showing the way of true happiness
(Ps. i.), depicting a truly pious life (xv., xxiv.), or the ex-
cellence of the word of God, as xix., cxix. ; or the use-
lessness of sacrifice without purity of heart (xl., 1., li.).
The poetical form of the Psalms, as of Hebrew
poetry in general, is parallelism. The sentences are
formed in such a manner that the psalm can be
arranged in lines divisible into two parts, which are
either two elements of a single idea, or a double
expression of the same idea, or a combination of two
ideas or things opposed to each other, illustrating an
idea by its antithesis. In some of the Psalms the
parallelism is perfect throughout, in others it is partly
abandoned, probably in order not to slavishly subordi-
nate the idea to the form of its expression. The same
is to be noticed as regards other forms of the Psalms.
Some are arranged alphabetically, that is, the successive
verses begin with successive letters of the alphabet ;
but deviations from the plan are met with almost in
all such psalms. There are psalms which are divided
into a certain number of parts or strophes, each part
beginning or ending with the same phrase or verse ;
but almost invariably these phrases or verses undergo
some modification.
The style is naturally poetical, and figurative lan-
guage is employed throughout. God is a Rock ("iiv), an
habitation (pjjrD), a Shepherd (nj;"n), who feeds His flock
with great care and love ; He is an eagle, under
whose wings (imiX, VS3a) the weak find protection ; He
rides in the heavens of the heavens of old (''»L*'3 23"i
tnp ''^ly). Man is compared to " grass that withers,"
to a " flower that blossoms in the morning, and in the
90 THE JEWISH RELIGION.
evening it is withered and dried up ; " the life of man
is but a breath (bn) ; a lie (3T3) ; light in the balance
{n'6]h D^JTSnn) ; he changes like a garment, like a rai-
ment. The days of a long life are like the days of the
heavens, the sun or the moon (a'^oc' ''0"'3) \y^^ ''^^h, ^^\i^ Dy
or riT ■'JD^). The mighty are mountains with many peaks
(CJIJ^J D''"in), they hav«) horns like those of the unicorns,
whilst the weak are " a wall bent " ('<it33 "cp), " a fence
thrust down " (nMmn mj) ; " they have sunk in deep
mire ; " " they have come into fire and into water ; "
" the waters have come unto the soul." The meek are
''broken in heart," "crushed in spirit." The wicked
and unjust are like lions and dogs ; they have poison
" like the poison of a serpent, like a deaf adder that
stoppeth its ears, that does not listen to the voice
of charmers, to the clever sorcerer." Their words are
smooth like cream and oil, whilst in the heart there are
war, daggers, sharp swords. The threatened one runs
like a hind, escapes like a bird. Those who have no
higher aim than material enjoyments are like " sheep
driven to death ; " " man in his dignity, without under-
standing, is like cattle that perish." Mishaps come
upon man like the waves of the sea. The Divine
judgment visits the wicked like a thunderstorm; it
shakes the earth like an earthquake or volcano. Sinners
receive " the cup of confusion " (n^ynnn Din) at the
hand of God ; for " a cup is in the hand of the Lord,
and the wine therein is red ; it is full with drink, and
He pours out from it, but its dregs all the wicked of
the earth will suck and drink."
The sinner is punished by his own deed ; " he digs
a pit and falls into it ; " he feels like a sick person'
OUR CREED. 91
whose " bones are troubled, and wither ; " his purifi-
cation is the healing of the soul ; he is purified with
hyssop ; he becomes whiter than snow (li. 9). When
man sins he feels as if he had become a changed crea-
ture, as if he had now been born and conceived in sin
(ver. 7) ; when he repents and improves, God creates
in him a new heart, and renews a firm spirit within
him (ver. i 2). The wife of the God-fearing man is
compared to the fruitful vine, his children to J'oung
olive-trees (cxxviii.). The righteous will flourish like
a palm-tree, will grow high like a cedar upon Lebanon
(xcii. 13). Whilst the righteous is like a tree planted
by the brook of water, the wicked are like chaff which
the wind drives away (i. 3, 4). Israel is likened to a
vine brought from Egypt and planted in Palestine
(Ixxx. 9). Peacefulness and brotherly love, between
high and low, the mighty and the weak, the rich and
the poor, the wise and the simple, are illustrated by
the fine oil that flows down from the head to the
beard, the beard that descends over the garments, and
the dew of the high Hermon that comes down to the
lower mountains of Zion (cxxx.).
There are some instances of play upon words (Ivi. 9),
and of rhymes (cxlv. 1 1 ; xxxiv. 6) ; the latter are
apparently not intentional.
Although we generally speak of the Psalms of
David, only a portion of them was composed by King
David ; the headings ascribe also one psalm to Moses,
two to King Solomon, twelve to Asapb, one to Heman,
and one to Ethan ; and some have no author mentioned
in the heading. Many have no superscription at all,
and most of these seem to belong to a later period.
92 THE JEWISH RELIGION.
The individual psalms Lave various names. The
most general of them is iiDtO a poem, set in music.
Of some it is distinctly stated that they were intended
to be sung ; this is expressed in the heading by the
word TtJ' " song," which either precedes or follows the
title -iiiDta or stands alone without iioio. The terra,
T^ " song," is further qualified by n''3n naiJn " of the
dedication of the house," nnn'' " of love," and nhv^n
or jyhvioh "of degrees leading upward," i.e., towards
God. Another name occurring in twelve psalms is
^^^:^♦0 " instructive song ; " the mascMl proclaims the
lesson that God is King of the universe, and that those
are happy who trust in His justice and mercy. A
similar meaning attaches to ic^^ the word superadded
to ^•'atJ'O in Ps. Ix. ; lit. " to teach," i.e., that the song-
be learnt by all, in order that people may strengthen
their confidence in God in times of trouble (comp. 2 Sam.
i, 1 8). The meaning of Tntn^ which occurs in two psalms
(xxxviii. and Ixx.), is " for prayer." There is one psalm
min^ (c), " for thanksgiving ; " another " for the Sab-
bath-day," nnt'n U\'h (xcii.). Four psalms are called
n7Qn "prayer" (xvii., Ixxxvi., xc, cii.) ; one (cxlv.),
n^nn " praise ; " one (vii.), |V3ty " an error," ^ referring to
the miscalculation of the wicked in preparing weapons
against the innocent, which weapons are turned against
themselves ; and six are superscribed DDSO " a jewel."
Such a jewel is the Psalmist's " faith in God," that
inspires him with hope and pure joy in the midst of
misfortune.
The headings include also instructions for the singers
and references to the musical instruments which are to
^ Conip. p. 83.
OUR CREED. 93
be used. The most general term is nVJD^ " to tlie cliief/'
sciL, of the singers or Levites ; it refers to the chief
of a particular division of the Levites if it is followed
by a qualifying phrase, and to the chief of all the
Levites if it is not followed by any qualification. The
term mi'ch describes the psalm as a Temple-song,
although this may not have been its original object.
Even poems which have been composed by David on
certain personal events became — perhaps slightly modi-
fied— national songs, and formed part of the public
service. The adaptation was easy, because these his-
torical psalms rarely contain any allusion to the par-
ticular event mentioned in the superscription.
The term nV3»^ is qualified by n3''J3 bv " on a stringed
instrument," n^i^ being the particular instrument of
the Levites, of whom this nV30 was the master,
The term mrJJl which in several psalms follows the
word nv:ioi? is grammatically unconnected with the
latter ; it means " on stringed instruments," and is
the instruction for the nvJO. There were several kinds
of such instruments ; two kinds are named n''3''0ty and
DTlJ " the neginath with eight strings " or " chords,"
and "the gittith" coming from Gath, a town in the
land of the Philistines. Other kinds of musical instru-
ments are ni^TlJ (v.), n^n» (Hii.), and nioi'j; (xlvi.) ;
these are hollow flute-like instruments, also called
n'hl^ (i Chron. XV. 20). In some cases the division of
Levites is named instead of the instrument : pniT'
"Jeduthun" (xxxix., Ixii. and Ixxvii. ; comp. i Chron.
XXV. 3) ; mp ''23^ " to the sons of Korah " (xlii. to xlix.,
and Ixxxiv. to Ixxxviii.) ; once the direction occurs
rw^]}^ (Ixxxviii.), " to sing alternately," referring to
94 THE JEWISH RELIGION.
the two divisions of Levites headed by ""niTXH p"'n and
^niTSn jn-S " the Ezrahite Heman," and " the Ezrahite
Ethan " (Ixxxviii. and Ixxxix.).
A few terras are met with in the headings which de-
scribe the contents of the psalm in a poetical style. Such
are (a.) nnjJ ]iyW, nnjf n'':^'l^ and n'^ii^l^ (Ix., Ixxx., xlv.,
and Ixix.), " Testimony for the lily or lilies," or " for
lilies." The poet calls by this name the flower of the
nation, the meek and God-fearing, who are under the
special protection of God, and are destined to be
crowned in the end with glory and victory, (b.) n^'^s
"inc^n (xxii.), " The strength of the dawn." The phrase
refers to the strength given to the sufferer in the
darkness of his despair by the awakening of his faith
in God, which is compared by the poet to the dawn as
the forerunner of daylight, (c.) nnc>n bn "Do not
destroy " (Ivii., Iviii., lix., and Ixxv.). By this heading
the author indicates that the psalm is a protest against
the self-confidence of the wicked in the success of their
wickedness, either with reference to their evil designs
against the author himself, or to their plans in general.
(d.) DVm thii nJI^ "Dove in the force of those far,"
sciL, from God (Ivi.). The psalm contains the ex-
pression of David's faith in God when he was caught
by the Philistines in Gath.
In some of the headings the event is mentioned
which prompted the Psalmist to compose the psalm :
David's flight from Jerusalem when Absalom rebelled
against him (iii.) ; the slander of the Benjamite Kush
(vii.) ; the death of Labben (ix.) ; rescue from the
hands of Saul and other enemies (xiii.) ; dedication of
the house (xxx.) : David's escape from Abimelech, kino-
OUR CREED. 95
of the Philistines (xxxiv.) ; his capture by the Philis-
tines in Gath (Ivi.) ; his stay in the cave of Adullam
(Ivii., cxlii.) ; danger of being put to death by the
servants of Saul (lix.) ; war with Aram and Edoni (Ix.) ;
sojourn in the wilderness of Judah (Ixiii.).
The order of the Psalms is not chronological; e.g.,
chap. iii. refers to the rebellion of Absalom, whilst
chap, cxlii. was composed before the death of Saul.
The principle which guided the collector in fixing
the place of each psalm is not known. But it is cer-
tainly not the result of mere chance that the first two
psalms speak of the Law of God, and of the punish-
ment of those who rebel against God and against
His anointed ; and that the last psalm calls upon all
to praise God with all their soul : " Let every thing
that hath breath praise the Lord, Hallelujah ! " Nor is
it mere chance that the psalms are divided, like the
Law, into five groups or books, each one ending with
a doxology. It is possible that the psalms were recited
or sung at the public service in a manner correspond-
ing to the reading of the Law and the Prophets.
The first two books contain most of the psalms super-
scribed Tn!? " by David," but there are also some in the
other books (one in III., two in IV., fourteen in V.). At
the end of the second book (Ixxii. 20) the following
words are added : " The prayers of David, the son of
Jesse, are ended ; " i.e., the hope which has just been
expressed in the words }»-iKn ^3 ns '•'' Ti33 X^m "And
the whole earth shall be filled with the glory of God,'*'
forms the aim and end of all the prayers of David, the
son of Jesse. The verse does not mean that the first
seventy-two chapters of the Psalms contain all the
96 THE JEWISH RELIGION.
prayers of David, as there are several psalms of David
between chaps. Ixxiii. and cl.
The Psalms were composed by David and other
authors partly for private use, partly for the public
service in the Temple and other places of worship.
Of those that were originally for private use some were
subsequently adapted for public service, and even those
intended from the beginning for public worship were
adapted to the different modes of recitation or singing.
The Book of Psalms includes, therefore, two recensions
of several chapters ; e.g., xiv. and liii. ; xviii. and 2 Sam.
xxii. ; Ix. 7—14 and cviii. 7-14; Ivii. 8—12 and cviii.
2—6; cv. I — 15 and I Chron. xvi. 8—22; xcvi. and
I Chron. xvi. 23—33 ; cxxxv. and cxxxvi.
A considerable portion of our daily prayers consists
of psalms. We distinguish the following groups : —
(a.) Kion '•pIDS "Verses of song," Ps. cxlv. to cl. ; to
which the following are added on Sabbaths and Fes-
tivals : xix., xxxiv., xc, xci., cxxxv., cxxxvi. (called
byan hbr^ "the great Hallel"), xxxiii., xcii., and xciii.
(&■) DV ^i^' '\''^ " Song of the day ; " a different psalm is
recited each day of the week after the morning prayer in
the following order : xxiv., xlviii., Ixxxii,, xciv., Ixxxi.,
xciii., xcii. (c.) nnt^♦ n^np " Friday evening psalms,"
xcv. to xcix. (d.) Sabbath afternoon psalms : civ.,
cxx. to cxxxiv. (c.) ^^n "Praise," cxiii. to cxviii.
(/.) Penitential psalms after evening prayer on week-
days, in the following order : xxv., xxxii., xxxviii., li.,
Ixxxvi.
2. ''^t>D Proverbs of Solomon, the son of David, kin^ of
Israel. The Book of Proverbs belongs to those Biblical
books which are called nODH nsD " books of wisdom."
OUR CREED. 97
Tliey appeal to the reason of man, and do not support
their words by the authority of Revelation, although
the authors and those who gave them the final shape
were inspired and guided by the -n mi " the divine
spirit." The commandments of God and His ways are
referred to as the safest guide for man in all condi-
tions of life. Three books are included in this class :
Proverbs, Job, and Ecclesiastes.
" The Proverbs of Solomon " are divided into the
following six sections: — (^4.) Introduction, i. to ix. ;
(B.) Collection of Proverbs : (a.) Proverbs of Solomon,
X. to xxii. 1 6 ; (b.) Words of the Wise, xxii. 1 7 to
xxiv. 2 2 ; (c.) Second group of Words of the Wise,
XXV. 34; (d.) Proverbs of Solomon collected by the
men of Hezekiah, xxv. to xxviii. ; (e.) Words of Agur-
bin-yakeh, xxx. ; (/.) Words of Lemuel, xxxi.
The fourth section (chaps, xxv. to xxix.) is introduced
by the following superscription : — " Also these are the
Proverbs of Solomon, which the men of Hezekiah, king
of Judah, had removed." The men of Hezekiah seem to
have been uncertain whether this section should form
part of the book, because of the seeming contradiction
between the fourth and fifth verses of the twenty-sixth
chapter. The men of the Great Synagogue decided
the question in favour of its incorporation in the book, .
and reconciled the seeming contradiction by their in-
terpretation.
The fifth collection of proverbs is ascribed to Agur-
hin-yakch, an allegorical phrase meaning " collection
deserving respect." The collection is further called
" the burden " — the usual heading of prophecies — in
order to give it more weight. Also the rest of the
98 THE JEWISH RELIGION.
superscription, "The saying of the man Le'itliiel,
LeWiicl vc-ucchal, is of an allegorical character, signify-
ing, " God — i.e., the word of God — is my task, and I shall
prevail." The phrase is set forth more clearly in the
succeeding verses : human knowledge is insufficient,
but " All the woi\l of God is pure ; he is a shield to
those who trust in him" (xxx. 5). The second half
of this collection has the heading La-alulmh, " For
a necklace " {comiJ. i. 9), similar in meaning to the
heading nn3D " Jewel," in the Psalms. The form of
these proverbs, based on the numbers two, three, and
four, is similar to ihat of the prophecies of Amos
(chaps, i. and ii.). The last collection is headed,
"Words to Lemuel, the king; the burden wherewith
his mother instructed him." The contents of the in-
struction is, ' ' Be not licentious and intemperate ; help
the poor and oppressed." The name Lemuel is like-
wise allegorical, meaning " God-ward." The book
concludes with the praises of a virtuous woman.
{A.) Introduction. — The object of the book is set forth
in verses 2 to 7 of the first chapter as follows : "To make
man know wisdom and instruction, comprehend words
of understanding, and take the instruction of acting
wisely, with justice, judgment, and righteousness ; to
give skill to the simple ; to the young knowledge
and discretion ; that the wise may hear and increase
doctrine, and the prudent acquire cleverness to under-
stand proverb and figure, the words of wise men and
their allegories. The beginning of knoivledge is the fear
of the Lord ; wisdom and instruction fools despise."
This last sentence is the basis of the book. Without
fear of the Lord all knowledge and wisdom will prove
I
OUR CREED. 99
insuflacient for establishing man's true happiness. The
Introduction consists of several connected addresses,
in which the author persuades the reader to listen
to his advice, and keep away from wicked people be-
fore it is too late. He exhorts man to entrust him-
self to the guidance of the Lord, and not to rely on
his own understanding. ^' Be not wise in thine eyes;
fear the Lord, and dtyart from evil " (iii. 7). He
warns against bad society, against becoming security for
debtors, and against idleness. The two ways open to
man are allegorically represented by two women, the
one wise, the other foolish ; the one leading to happi-
ness, the other to ruin ; each one inviting man to her
house, and displaying in the very act of invitation her
full character.
{B.) The collections of proverbs begin with the
tenth chapter. The proverbs have the form of paral-
lelism, each verse being divided into two parts, mostly
containing an anithesis illustrating the difference be-
tween the wise and the foolish, the good and the bad,
the just and the unjust, the industrious and the idle,
the rich and the poor, and the like. Each verse is a
proverb by itself, and is independent of the verses
which precede and follow. There are only a few pas-
sages in which several verses are connected, and these
occur in the later collections, c.^., xxii. 22—23, 24—25,
26-27; xxiii. 1-3,4-5,6-9, lo-ii, 12-13, 20-
21, 29-35; xxiv. 3-7, 10-12, 30-34; xxvii. 23-
27. The whole of the thirtieth chapter consists of
small paragraphs of three or four verses, and the last
chapter consists of two continuous parts.
In these collections of proverbs we find advice for
icK) THE JEWISH RELIGION.
every condition of our life. Our relation to God is
shown ; how He loves the good and just : —
"The way of the wicked is an abomination of the Lord;
but he loveth him who pursues righteousness "
(xv. 9).
" The sacrifice of the Avicked is an abomination of the
Lord, but the prayer of the righteous is his plea-
sure " (xv. 8).
" The Lord is far from the wicked, but he heareth tlie
prayer of the righteous " (xv. 29).
" To do justice and judgment is more acceptable to the
Lord than sacrifice " (xxi. 3).
He protects the poor, the weak, the widow, and the
orphan : —
" He wlio oppresseth the poor, blasphemeth his Maker ;
and he who is gracious to the needy, honoureth
him " (xiv. 31).
" He who is gracious to the poor-, lendeth to the Lord,
and he will repay him his reward " (xix. 17).
"Do not rob the poor because he is poor; and do not
crush the poor in the gate, for the Lord will plead
their cause, and will take the soul of those who
rob them" (xxii. 23).
" The Lord will pull do\vn the house of the proud, and
will estabUsh the border of the widow" (xv, 25).
" The rich and the poor meet ; the Maker of them all is
the Lord" (xxii. 2).
He punishes the evil-doer and rewards the righteous : —
" Do not say, I will repay evil ; hope in the Lord, and
he will help thee" (xx. 22).
" He who closeth his ear because of the crying of the
OUR CREED. loi
poor, he also will call and will not be answered "
(xxi. 13).
" He who keepeth a command, keepeth his soul ; he who
despiseth his ways shall die" (xix. 16).
" When the Lord is pleased with the ways of man, he
will cause even his enemies to make peace with
him" (xvi. 7).
" The Lord will not let the soul of the righteous be
hungry, but the desire of the wicked will he thrust
back" (x. 3).
He knows the heart of man : —
" There is a test for silver, and a refining pot for gold ;
but God trieth the hearts " (xvii, 3).
He directs all events : —
" Man's heart planneth his way, but the Lord directeth
his step " (xvi. 9).
" The horse is prepared for the day of war, but the
victoiy is the Lord's" (xxi. 31).
His blessing is a true blessing : —
"The blessing of the Lord, it maketh rich, and doth not
increase trouble with it" (x. 22).
His Will alone must be obeyed : —
"There is no wisdom, and no understanding, and no
counsel against the Lord " (xxi, 30),
" Whoso despiseth a word will be punished, but he
who feareth a commandment will be rewarded "
(xiii. 13).
" Without a vision the people cometh into disorder; but
he who keepeth the Law, happy is he" (xxix. 18).
I02 THE JEWISH RELIGION.
The fear of the Lord is the basis of a virtuous and
happy life : —
"The fear of the Lord is the beginning of knowledge
(i. 7) ; the fountain of hfe (xiv, 27) ; the fear of the
Lord adds days, but the years of the wicked will be
short" (x. 27).
According as we display wisdom or folly we make
others and ourselves happy or unhappy : —
" A wise son giveth joy to his father, and a foolish son
is the sorrow of his mother" (x. i).
"The wisdom of woman buildeth her house, and folly
pulleth it down by her hands" (xiv. i).
" Eat, my son, honey, for it is good, and honeycomb,
which is sweet for thy palate ; know that thus
is wisdom for thy soul ; if thou hast found it, there
is a future, and thy hope will not be cut off " (xxiv.
13. 14)-
" The prudent seeth evil, and is hidden ; the ignorant
pass by, and are punished" (xxvii. 12),
" As a jewel of gold in a swine's snout, so is a fair woman
without discretion" (xi. 22).
" The simple believeth every word ; but the prudent man
looketh well to his going" (xiv. 15).
The ways of wisdom and folly are frequently dis-
played in our words : —
" In the multitude of words there wanteth not sin, but
he who spareth his words acts wisely" (x. 19).
"A soft answer turneth back wrath, but a harsh word
raiseth anger" (xv. i).
" Also a fool when silent is considered wise ; he who
closeth his lips is prudent" (xvii. 28).
OUR CREED. 103
" He who keepeth his mouth and his tongue, keepeth
his soul from trovibles " (xxi. 23).
" By long-suffering the prince is persuaded ; and a soft
tongue breaketh a bone" (xxv. 15).
" Answer not a fool like his folly, lest thou be equal to
him. Answer a fool according to his folly, lest he
be wise in his eyes " (xxvi, 4, 5).
The principal virtues recommended to man are
righteousness (npiv), honesty (n3104<), truthfulness (ntts),
meekness (niijj), industry, thrift, temperance, content-
ment, and moderation : —
"Treasures of wickedness are of no profit, but righteous-
ness delivereth from death " (x. 2).
" Better a little in the fear of the Lord than a large
treasure, and confusion therewith " (xv. 1 6).
"The righteousness of the upright maketh his way
straight, but the wicked falleth by his wickedness "
(xi. 5)-
" The remembrance of the righteous is for blessing ; but
the name of the wicked will rot" (x. 7).
" Guilt is the interpreter of fools, but favour that of the
straightforward " (xiv. 9),
"To do justice is joy to the righteous, and a terror to
evil-doers" (xxi. 15).
" Like a fountain made turbid and a well that is cor-
rupted, is the righteous that yieldeth in the presence
of the wicked" (xxv. 26).
" Where a man of honesty is, there is multitude of
blessings ; but he who hasteneth to become rich
will not be guiltless" (xxviii. 20).
" The lip of truth will be established for ever, but the
tongue of falsehood for a moment" (xii. 19).
"A witness of faithfulness is he who does not lie,
104 THE JEWISH RELIGION.
but he who iittereth falsehood is a false witness"
(xiv. 5).i
" A lip of excellency becometh not a low man ; how
much less doth a lip of falsehood a noble man ! "
(xvii. 7).
" Pride came, and shame came ; but with the meek is
wisdom" (xi. 2).
"Meekness cometh L-efore honour" (xv. 33). "Pride
cometh before the fall, and haughtiness of spirit
before the stumbling" (xvi. 18). "Let another
praise thee, and not thy mouth ; a stranger, and
not thy lips" (xxvii. 2).
" He is poor who worketh with a slack hand, but the
hand of the industrious maketh rich " (x. 4).
" Better is he who thinketh little of himself, and is a
slave to himself, than he who thinketh much of
himself and lacketh bread " (xii. 9).
"The hand of the industrious shall rule, but the slack
hand shall be tributary " (xii. 24).
"In all labour there is profit; but when there is only a
word of lips it leads but to want" (xiv. 23).
"Also he who is lazy in his woi-k is a brother to the man
that destroyeth " (xviii. 9).
" I passed by the field of a slothful man, and the vineyard
of a man wanting heart ; and behold, thorns have
come up over the whole of it ; its surface is covered
with thistles, and its stone-fence is pulled down.
And I beheld, I turned my heart, I saw, I took
instruction : a little of sleep, a little of slumber, a
little of joining the hands to lie down; then thy
poverty cometh like a traveller, and thy want like
an armed man " (xxiv. 30-34).
^ i.e., he who is truthful in ordinary conversation is also a trust-
worthy witness in a court of justice ; those who are accustomed to say
falsehood cannot be trusted in important matters.
OUR CREED. 105
" The righteous eateth to the fulness of his soul, but the
belly of the wicked shall want" (xiii. 25).
"Wine is a mocker, strong drink roareth, and every one
that erreth therein will not be wise" (xx. i).
" Who hath woe ? who hath sorrow ? who hath conten-
tions ? who hath complaining 1 who hath wounds
without cause ? who hath redness of eyes ? Those
who tarry long at the wine ; those who come to
search mixed drink. Do not look upon the wine
though it be red, though it send forth its colour
through the cup, though it flow smoothly; in the
end it biteth like a serpent and stingeth like an
asp; thine eyes shall see strange things, and thy
heart shall speak perverse things ; and thou shalt
be like one that lieth in the midst of the sea, and
like one that lieth on the top of the mast. They
have stricken me, shalt thou say, and I was not sick.
They have beaten me ; I felt it not. When shall I
awake? I will seek it yet again" (xxiii. 29-35).
" He who is greedy after gain troubleth his house, but
he who hateth gifts shall live" (xv. 27).
" He whose desire is wide stirreth up strife, but he who
trusteth in the Lord shall be fattened" (xxviii. 25).
" There are who sjiend liberally, and there is an increase ;
and there are who withhold more than is right, and
yet it leads to want " (xi. 24).
" Know well the state of thy flock ; set thy heait to the
droves ; for treasure is not for ever, nor a crown
for generation and generation. When hay is gone,
and grass is spoilt, and the herbs of the field are
gathered in, there are lambs for thy clothing, and
he-goats are the price of a field : and there will be
goats' milk enough for thy food, for the food of
thy house, and maintenance for thy maidens" (xxvii.
23-27).
io6 THE JEWISH RELIGION.
" Lust overcome is sweet to the soul ; but to depart
from evil is the abomination of fools" (xiii. 19).
" Better is he who is long-suffering than a hero ; and he
who ruleth his spirit is better than he who con-
quereth a city" (xvi. 32).
" Like an open town without a wall is the man whose
spirit is without restraint" (xxv. 28).
The following proverbs refer to the relation between
husband and wife, and between man and his neighbour
as friend or enemy, father and child, rich and poor, king
and people : —
" He who hath found a wife hath found a good thing,
and obtained favour of the Lord" (xviii. 22).
"A virtuous wife is the crown of her husband, but
a wicked woman is like rottenness in his bones "
(xii. 4).
" House and wealth are the inheritance of fathers, but a
wise wife is from the Lord" (xix. 14; chap. xxxi.
10 to end).
" He who revealeth a secret is a slanderer, but he who
is faithful in spirit covereth a thing" (xi. 13).
" Hatred stirreth up strifes, but love covereth all sins "
(x. 12).
" Better is a meal of herbs where love is, than a stalled
ox and hatred therewith" (xv. 17).
" He who covereth transgression seeketh love, but he
who repeateth a matter separateth a friend " (xvii. 9).
''Open rebuke is better than secret love" (xxvii. 5).
"He who saith to the wicked. Thou art righteous, him
shall the people curse, nations shall abhor him ; but
to them that rebuke him shall be delight, and a
good blessing shall come upon them " (xxiv. 24, 25).
" Faithful are the wounds of a friend, but the kisses of
an enemy are like smoke " (xxvii. 6).
OUR CREED. 107
" When there is no wood the fire goeth out : so when
there is no tale-bearer strife ceaseth " (xxvi. 20).
" A kind man doth good to his soul, and a ciuel man
troubleth his flesh " (xi. 1.7).
" Rejoice not when thine enemy falleth, and let not thy
heart be glad when he stumbleth, lest the Lord see
it and it displease Him, and He turn away His
wrath from him" (xxiv. 17, 18).
" The righteous knoweth the feelings of his cattle, but
the heart of the wicked is cruel " (xii. 10).
" He who curseth his father and his mother, his lamp
shall be put out in obscure darkness " (xx. 20).
" Children's children are the crown of old men, and the
glory of children are their fathers " (xvii. 6).
" The eye that mocketh at his father, and despiseth to
obey his mother, the ravens of the valley shall pick
it out, and the young eagles shall eat it" (xxx. 17).
" Where there is the instruction of the father, there is a
wise son ; but a mocker will he be who heard no
rebuke '' (xiii. i),
" He who spareth his rod hateth his son, and he who
loveth him chastiseth him early " (xiii, 24).
" Chastise thy son while there is hope, and let not thy
soul turn to his crying" (xix. iS).
" Train the lad in his way, and when he is old he will
not depart from it " (xxii. 6).
" Foolishness is bound in the heart of a child, but
the rod of correction shall drive it far from him "
(xxii. 15).
"Withhold not correction from the child; for if thou
beatest him with the rod, he shall not die. Thou
shalt beat him with the rod, and shalt deliver his
soul from death" (xxiii. 13, 14).
" The benevolent shall be blessed, for he hath given of
his bread to the poor " (xxii. 9).
io8 THE JEWISH RELIGION.
" The liberal soul shall be made fat, and he that stilleth
the thirst of others shall also have his thirst stilled "
(xi. 25).
"He who despiseth his neighbour sinneth, but whoso is
gracious to the poor is happy" (xiv. 24).
" In the multitude of people is the glory of the king ;
but in the want of people is the destruction of the
prince " (xiv. 28/,
"The king's wrath is like messengers of death; but
a wise man will pacify it " (xvi. 14).
"The heart of a king is in the hand of the Lord like
brooks of water ; He turneth it whithersoever He
liketh" (xxi. i).
On miscellaneous subjects : —
" There is that maketh himself rich, yet hath nothing ;
there is that maketh himself poor, yet hath great
riches" (xiii. 7).
" The heart knoweth its own bitterness, and a stranger
doth not intermeddle with its joy" (xiv. 10).
" If care is in the heart of man, let him still it ; if a
good thing, let him brighten it up" (xii. 25).
'• He is a guide to life who keepeth instruction, but he
that refuseth reproof misleadeth " (x. 17).
"Boast not thyself of to-morrow; for thou knowest not
what a day may bring forth " (xxvii. i).
"All the ways of man are clean in his own eyes; but
the Lord weigheth the spirits" (xvi. 2).
Job, 2VX — The Book of Job consists of the following
three parts : —
{a.) Introduction (i. and ii.). — God is figuratively
represented as presiding over a council of ministers
(DTi^i^n '':! " sons of God "), amongst whom also the
accuser (\i2\yn " the hinderer," one who is hostile to the
OUR CREED. log
word of God) appears. While God praised the piety
of Job, the accuser doubted the purity of his heart, and
suggested that if any adversity were to befall Job he
would no longer be pious ; Job, exposed to hard trials,
remained firm in his faith in God. " Naked came I
forth from my mother's womb, and naked shall I
return thither ; the Lord hath given, and the Lord
hath taken : let the name of the Lord be praised " (i.
2 I ). " Skin for skin," said the accuser, " and every-
thing that man hath, he giveth for his soul ; but
stretch now forth thy hand and touch his bone and
Ids flesh : surely he will take leave of thee in thy
presence" (ii. 5). The trial was granted. And when
Job's wife was surprised that Job was still holding to
his integrity, adding " Take leave of God and die," he
replied, " Thou speakest like the speaking of one of
the wicked women. Are we to accept of God the
good, and shall we not accept the evil ? " — " In all this
did Job not sin with his lips, and did not find fault
with God" (i. 22). His friends came to see him, but
felt so distressed that they sat with him for seven
days without uttering a word.
(&.) Discussion between Job and his friends Eliphaz,
Bildad, Zophar, and Eliliu ; Job asserting his inno-
cence, and consequent inability to see the justice
of his afflictions ; his friends contending that he has
sinned, and has been justly punished ; Elihu attempts
to justify Job's sufferings, on the plea that they are
merely a reminder sent by God that Job has sinned,
and must seek reconciliation with God, who is All-
wise, All-good, and All-powerful ; God addresses Job,
and shows him man's inability to comprehend the
no THE JEWISH RELIGION.
Divine power and wisdom in the creation and in the
ruling of the universe ; whereupon Job repents.
(c.) Conclusion. — God rebukes the friends of Job,
that they have not spoken rightly like His servant Job
(xlii. 7), and richly compensates Job for his sufferings
and losses.
The book has no heading, and therefore we do
not know by whom or when it was written. There
is, however, a tradition, mentioned in the Talmud
(Eaba Bathra, p. 14&), that Moses wrote the Book of
Job. Even about Job himself it is impossible to
ascertain at what time he lived. But the description
of his riches and the length of his life leads us to think
of the time of the patriarchs. His name is mentioned
only in one other book of the Bible. The prophet
Ezekiel names him together with Noah and Daniel as
a righteous man who would, by his piety, save himself
in the time of general calamity, though he would not
be able to save his generation (Ezek. xiv. 14). There is
also an opinion that Job never existed at all. t<^ nvs
n'-n ^ty» X^X S123 xh HTi "Job never lived; nor has he
had any existence; the story is all only an allegory"
(Babyl. Talm. Baba Bathra, i 5a). This dictum can only
refer to the detailed account of the manner in which the
misfortune came upon Job, and the poetical discussion of
Job and his friends. But it is undeniable that a pious
man of the name of Job lived, and escaped from a cala-
mity to which others succumbed ; since it is clear that
Ezekiel refers to real and not to imaginary personages.
Job and his friends were not Israelites. The patriarch
lived in the land of Uz in Arabia ; the friends came
from Teman, Shuah, Naamah, and Buz, in the south,
OUR CREED. Ill
east, west, and north of Uz. Like the "Book of Jonnli,
this book conveys the lesson, p^n DH^ t:'^ th)]}^ nvotx ''T'Dn
t<3n D^lj;^ " The pious of all nations have a j)ortion in
the world to come " (Maim., Mishneh-torah I. Hilchoth
Teshubah, iii. 5). God rewards the righteous of
all nations, punishes those among them who deserve
punishment, and pardons the penitent.
The introduction and conclusion are written in prose,
but the principal part of the book is poetical, and con-
sequently parallelism is a predominant feature of the
book.
The following are a few sentences from the book : —
" Shall we receive good at the hand of God, and shall we
not receive evil?" (ii, 10).
*' The small and great are there (in the grave), and the
servant is free from his master " (iii. 1 9).
" Shall mortal man be more just than God 1 shall a man
be more pure than his Maker?" (iv. 17).
" Behold, happy is the man whom God correcteth : there-
fore despise not thou the chastening of the Al-
mighty " (v. I 7).
"Is there not an appointed time to man upon earth?
are not his days also like the days of an hireling ? "
(yii. i). ^
" He is wise in heart, and mighty in strength ; who hath
hardened himself against him, and hath prospered?"
(ix. 4).
"Though he slay me, yet will I trust in him" (xiii. 15).
" For I know that my Redeemer liveth, and he will rise
in the end over the dust" (xix. 25).
" And when my skin is gone, when worms have destroyed
this body, and when my flesh is no more, yet shall I
see God" (xix. 26).
" And unto man he said, Behold, the fear of the Lord,
1,2 THE JEWISH RELIGION.
that is wisdom; and to depart from evil, that is
understanding" (xsviii. 28).
The following passages are noteworthy, on account
of both their lofty thought and their poetical form : —
Eliphaz mildly rebukes Job, exhorting him to repent-
ance (iv.).
Job's charge against the cruelty of his friends (v. 12-30).
Bildad's view of God's justice (viii. 3-13).
Job's conception of God's Omnipotence (ix. 2-12).
Zophar's explanation of God's justice (xi. 2-7, 10-15).
Job's declaration of his faith in God (xiii. 6-16; xix.
23-27 ; xxiii. 3-12).
Job's confession of man's dependence on God's wisdom
(xxviii. I, 2, 12-28).
Job's defence of his innocence (xxxi.).
Elihu's defence of God's justice (xxxiii. 8, 9, 12-30).
Job is shown his ignorance (xxxviii. 3-24) ; his impotence
(xl. 9-14).
Job's contrition (xlii. 2-6).
The three books, Psalms, Proverbs, and Job, are
distinguished from the rest of the Bible by their
peculiar accents, which are on this account called '•njJD
n"cx "the accents of the books, D''^nr), "'^t^D and nvj^."
The Song of Solomon, Dn^cn T'C (lit., The Song of
Songs = the most poetical song). — The faithfulness of
the beloved to her lover, her resistance to all tempta-
tion, and the concentration of all her thoughts on the
well-being of her lover, form the theme of the book.
The relation between lover and beloved has been inter-
preted allegorically as representing the relation between
God and Israel. The latter remains faithful to his
God, throughout all vicissitudes of fortune. " I am
OUR CREED. 113
for my lover, and my lover is for me," is the centre of
this feeling of faith. According to the heading and the
tradition, King Solomon is the author of the book.
Buth, rrn — The book contains the history of Euth, a
Moabite woman, who, by her marriage with Boaz, be-
came the founder of the house of David. Elimelech of
Beth-lehem in Judah, with his wife Naomi and his
two sons, left his country in time of famine in order
to stay in the land of Moab. There the two sons
marry Moabite women, Orpah and Ruth. Elimelech
and the two sons die. Naomi returns to Judah ; Orpah,
at the request of Naomi, remains in Moab and goes
back to her family, but Ruth insists on accompanying
Naomi, saying, " Whither thou goest I will go, and
where thou lodgest I will lodge ; thy people shall be
my people, and thy God my God : where thou diest
will I die, and there will I be buried : so the Lord do
to me, and more also, if ought but death will part thee
and me" (i. 16, 17).
Naomi having lost her property, Ruth was obliged
to glean ears of corn in the fields in order to maintain
herself and her mother-in-law. She happened to
glean in the field of Boaz, a near relative of Elimelech.
Boaz having noticed her, and having heard of her
conduct toward Naomi, married her ; his son was
Obed ; the son of the latter was Jesse, the father
of David. Thus the virtues of Ruth, modesty, faith-
fulness, and industry, were rewarded ; this is one of the
lessons derived from the book. The principal object
of the book, however, is to show the origin of the
house of David.
The Lamentations of Jeremiah, na-N — The name of
II
114 THE JEWISH RELIGION.
the author is not mentioned in the book, but tradi-
tion informs us that the prophet Jeremiah composed
these lamentations. The first four chapters are alpha-
betical ; in the third chapter there are three verses for
each letter ; the fifth chapter is not alphabetical. The
cause of the lamentations is the catastrophe of the
kino-dom of Judah throu^fh the victories of Nebuchad-
nezzar, king of Babylon, although neither Nebuchad-
nezzar nor Babylon is mentioned in the book.
Ecdesiastcs, n^np — This book contains reflections on
the vanity of man's labours and plans ; whatever man
aims at as the source of his happiness and blessing
proves in the end useless and deceptive. Man is dis-
appointed to find everything transient ; he discovers just
people in misery, and wicked people in apparent com-
fort ; he begins to doubt whether virtue and wisdom
are really conducive to true happiness. Thus man, left
to himself, is at a loss to find the right way to happiness.
The author therefore concludes his reflections with the
exhortation : " The end of the word in which every-
thing is heard is, Fear God, and keep His command-
ments, for that is the whole of man. For every deed
will God bring to account, together with every bidden
thought, whether good or bad" (xii. 13, 14).
Koheleth mentioned in the heading is King Solo-
mon. The philosophical reflections are frequently inter-
mixed with proverb-like lessons and maxims, of which
the following are a few examples : —
"For in much wisdom is much grief; and he that in-
creaseth knowledge increaseth sorrow" (i. 18).
•' To every thing there is a season, and a time to every
purpose under the heaven " (iii. i).
OUR CREED. 115
"The fool foldeth his hands together, and eateth his
own flesh " (iv. 5).
"Better is an handful with quietness, than both the
hands full with travail and vexation of spirit "
(iv. 6).
" Keep thy foot when thou goest to the house of God,
and readiness to hear is better than the fools' giving
of sacrifice ; for tliey consider not that they do evil "
(iv. 17).
" Be not rash with thy mouth, and let not thine heart be
hasty to utter any thing before God : for God is in
heaven, and thou upon earth ; therefore let thy
words be few " (v. i).
" When thou vowest a vow unto God, defer not to pay
it ; for He hath no pleasure in fools : pay that which
thou hast vowed " (v. 3).
" A good name is better than precious ointment ; and
the day of death better than the day of one's birth "
(vii. i).
" Be not hasty in thy spirit to be angry ; for anger
resteth in the bosom of fools" (vii. 9).
" Be not righteous over much ; neither make thyself
over wise: why shouldst thou destroy thyself?"
(vii. 16).
" Be not over much wicked, neither be thou foolish : why
shouldst thou die before thy time 1" (vii. 17),
"There is not a just man upon earth, that doth good,
and sinneth not" (vii. 20).
" Let thy garments be always white ; and let thy head
lack no ointment " (ix. 8).
" A wise man's heart is at his right hand ; but a fool's
heart at his left" (x. 2).
" He that diggeth a pit shall fall into it ; and whoso
breaketh an hedge, a serpent shall bite him "
(X. 8).
ii6 THE JEWISH RELIGION.
" lie that observeth the wind shall not sow; and he that
regardeth the clouds shall not reap " (xi. 4).
" Remember now thy Creator in the days of thy youth,
while the evil days come not, nor the yeai-s draw
nigh when thou shalt say, I have no pleasure in
them " (xii. i ).
'■ Then shall the dust return to the earth as it was, and the
spirit shall return fco the God who gave it" (xii. 7).
Esther, "inos — The history of the conception and
frustration of the wicked plans of Haman against
Mordecai and the Jews is described in this book.
Ahasuerus, king of Persia, sent Yashti, his wife,
awav, and married Esther, a cousin of Mordecai.
Hainan, enraged against the Jews because Mordecai
did not bow before him, planned to kill the Jews on
the thirteenth of Adar ; but Esther frustrated Haman's
desigfn : Haman himself and his ten sons were killed ;
and the Jews were allowed to take up arms against
those who attacked them. The Jews defended them-
selves victoriously on the thirteenth of Adar ; in
Shushan, the capital, also on the fourteenth. This
deliverance was the cause of the institution of Purim.
The name of the author is not mentioned ; the book
was probably written by Mordecai and Esther (comp.
Esther ix. 29).
Daniel, ^s''J1 — The author of this book is not named.
The book is called Daniel because it contains the
history and the visions of Daniel. According to a
tradition mentioned in the Babylonian Talmud (Baba
Bathra, 15a), the men of the Great Synagogue wrote
or edited the book probably from trustworthy tra-
ditions, partly written, partly oral. The last six
OUR CREED. 117
chapters seem to have been written by Daniel himself;
he speaks in them of himself in the first person.
The object of the book is to show that God is the
Ruler of the Universe. The author, therefore, gives,
on the one hand, examples of men of great piety and
genuine faith in God — Daniel and his friends ; and,
on the other hand, examples of men of great wicked-
ness— Nebuchadnezzar and Belshazzar ; the former
enjoyed glorious victories, the latter received their
due punishment. The style is throughout bold and
emphatic ; the frequent heaping of synonyms is to
serve the purpose of emphasis. In the last chapters
the author shows that the misdeeds of the wicked and
the sufferings of the pious are foreseen by God, and
that both the punishment of the former and the redemp-
tion of the latter form part of the Divine plan in the
government of mankind. We are thus exhorted to
remain firm in our faith in time of oppression, and to
wait patiently for deliverance, which is sure to come.
Although Daniel belonged to those distinguished
men to whom God communicated coming events in
visions, he is not classed among the prophets, because
he had no Divine message to bring to his fellow-men, and
he was not charged to address them in the name of God.
Daniel was brought to Babylon, together with other
captives, in the third year of Jehoiakim, and remained
there during the reigns of Nebuchadnezzar, Belshazzar,
Darius the Mede, and the first years of Cyrus the Persian.
He distinguished himself by great piety and wisdom, so
that in a prophecy of Ezekiel (xiv. 14), in the sixth
year of the exile of King Jehoiachiri, lie is mentioned,
together with Noah and Job, as famous for piety, as one
n8 THE JEWISH RELIGION.
of those wliom God protects from danger because of their
righteousness, although their piety could not save their
fellow-men. The same prophet mentions him as a wise
man (xxviii. 3).
Tlie book is divided into two parts : (A.) An account
written in Chaldee of Daniel's wisdom and piety, with a
Hebrew Introduction (i. to vi.). (2.) The visions of
Daniel in Chaldee and Hebrew (vii. to xii.). In the
introductory chapter the author narrates the principal
facts of the training of Daniel in Babylonian wisdom,
and his great success at the court of Nebuchadnezzar.
Then follows the Chaldee portion, including the follow-
ing subjects : —
(i.) Nehuchadnezzar s Dream. — The king demands
that the sages initiated in Babylonian wisdom shall tell
him his dream, which he himself has forgotten, and its
interpretation. They cannot do it, and many of them
are put to death. Daniel arrests the slaughter; for he
prays to God, and God reveals to him the king's dream.
When Daniel appeared before the king he began
thus: "The secret which the king wants to know, no
wise men can tell. But there is a God in heaven, the
revealer of secrets, and He has let King Nebuchad-
nezzar know what will come to pass in the remote
future" (ii. 27, 28). The dream was this: He saw
a big statue, its head of gold, breast and arms of silver,
belly and thighs of brass, legs and feet of iron and
clay. A large stone fell upon the legs of the statue,
broke them, and the whole statue fell together and was
crushed into pieces ; then the stone grew larger, and
filled the whole earth. The following was the interpre-
tation of tlie vision : The statue represented a series of
OUR CREED. 119
earthly kingdoms ; the gold was Nebuchadnezzar, the
silver referred to his successors, the brass to the Persian
government, the iron to the Greek, and the mixture of
iron and clay to the kingdoms that would then fol-
low, all of which would ultimately be overthrown, and
the Divine kinofdom would then be recognised bv all.
Daniel was greatly rewarded ; he and his friends re-
ceived high positions in the government of the empire.
(2.) Nebuchadnezzar erected a large statue, and com-
manded that at certain times all should worship it ;
disobedience was to be punished with death. Daniel's
fi'iends did not bow before it, and were accused before
the king. They said to the king, "There is a God whom
we worship ; he can save us from the burning furnace
and from thy hand, 0 king. And if he does not save
us, let it be known to thee, 0 king, that we shall not
woijship thy god, and not bow down before the golden
image which thou hast set up" (iii. 17, 18).
They were thrown into the furnace, and miraculously
saved. Thereupon Nebuchadnezzar sends letters to all
the peoples of his empire, testifying to the greatness
of God, and narrating what wonderful thing had oc-
curred to him. He had a strange dream, and none but
Daniel was able to interpret it ; the dream was liter-
ally fulfilled according to Daniel's interpretation. The
dream, which, after the manner of such phenomena, in-
troduced and mingled together diverse elements, was
this : He saw a high tree with many branches and much
foliage. Suddenly an angel from heaven came, and
ordered the tree to be cut down, but the root to be left
for seven seasons, bound with fetters of iron and brass,
in the midst of the sfrass of the field. The heart of man
I20 THE JEWISH RELIGION.
was to be taken from it, and replaced by a heart of beasts.
The interpretation was, that the mighty Nebuchadnezzar
would be removed from the society of man, and live like
a beast with beasts for seven seasons. This happened
to him just when he was boasting of his greatness and
said, " Is this not great Babylon which I have built
for the royal house, ii: my great power, and to my
great glory?" (iv. 27). He was humbled, recog-
nised the dominion of God over the whole universe,
and was again, after seven seasons, restored to his
former power and dignity. " Praised be God," he
exclaimed, " whose deeds are all truth, and whose ways
are justice, and who can humble those who walk in
pride" {Ihicl. 34).
(3.) King Belshazzar, in the midst of a banquet, at
which the holy vessels of the Temple in Jerusalem
were used, perceived a hand writing on the wall oppo-
site him strange signs which none could read. Daniel
was called, and read the writing : " Mene, mene, tekel
iipharsi7i" and explained it thus : The days of thy
government are counted and brought to a close ; thou
hast been weighed and found wanting ; thy kingdom
is divided, and given to the Medes and Persians
(v. 25-28). That same night King Belshazzar was
killed, and the Mede Darius was made king (v.
30-vi. i).
(4.) King Darius, advised by his officers, who
sought to find an opportunity for overthrowing Daniel,
issued an order, that within thirty days no god or
other being except Darius should be prayed to, and that
transgressors against this decree should be punished
with death. Daniel prayed to God three times a day
OUR CREED. 121
at bis open window. He was tlirovvu into the lions'
den ; but God protected him from the mouths of the
lions. When he was taken out of the den, his accusers
were thrown into it, and the lions immediately devoured
them. Thus Darius was forced publicly to recognise
the Omnipotence of God.
(5.) A dream of Daniel is related by the author in
Daniel's own words, who had written down the dream,
and explained the chief points.^ The following is
the dream : — He saw four beasts, viz., a lion, a bear
with three ribs in its mouth, a leopard with four wings
and four heads, and a fourth beast with iron teeth and
ten horns, one of the horns being' small, but having " a
mouth speaking haughtily." In a court of justice the
latter beast was sentenced to death, and the other beasts
were to be deprived of their power ; but respite was
granted to them for a time and a season. The royal
power was given to one who approached the judge ap-
pearing like a human being, and not like any of the
beasts. His rule was to remain for ever. The interpre-
tation of the dream is this : There will be four different
kingdoms ; out of the fourth ten different kingdoms
will be formed. One of these will haughtily presume to
oppose the Will of God, and to abolish the festivals and
the religion of the holy ones. It will succeed for " a
season, seasons, and half a season," and will then be
utterly destroyed, whilst the rule of " the holy ones" "
will in the end be firmly established and continue for
ever.
^ It seems that the author copied the dream as Daniel had written
it down, but the interpretation was handed down by tradition.
■-' The Israelites. Conip. Exod. xi.x. 6. — Part of this vision refers to
the time of the Maccabees, part to the Messianic period.
122 THE JEWISH RELIGION.
The indefinite character of the vision shows that it
was intended to apply to all those oppressors of the
Jews who at different times have presumed, or still
presume, to be able to abolish the religion of '* the
holy ones. ' Whether the oppression lasts a " season
of seasons " (or " a season and seasons "), i.e., a very
long time, or " half a season,"' i.e., a very short time,
the holy ones are exhorted to remain firm in their
faith in God's justice. The truth of this vision is
especially illustrated by the failure of the attempts of
Antiochus Epiphanes after a temporary success. ^Jore
definite are the numbers 2;oo "eveninof-morninors "
(viii. 14), 1290 days and 1335 days (xii. 11, 12);
but the absence of any further description as to the
date of the first of these days leaves even to these
numbers a certain degree of indetermination. From
the context we learn that they are somehow connected
with the persecution to which the Jews were subjected
by Antiochus Epiphanes. 2300 days (or 6 years no
days) passed between the decree of the Syrian king
enforcing idolatry and the peace with Lysias granting
religious libert}" ; there were 1 290 days between the
decree forbidding the practice of the holy religion and
the enforcement of idolatry in the Temple of Jerusalem,
and 1335 days is the period between the latter event
and the death of Antiochus.
(B.) The second part contains visions of Daniel as
written down by himself.
(1.) In the third year of Belshazzar, Daniel had
the following vision : — Being in Susan, in the pro-
vince of Elam, near the river Ulai, he saw a ram with
OUR CREED. 123
two unequal horns pushing towards west, north, and
south. From the west came a goat wuth one horn,
and overthrew the ram ; in the place of the one horn
four horns grew up in all directions ; there was one
small horn which pushed on against the south, the
east, and Palestine ; it rose even against the host of
heaven and the chief of the host, and destroyed his holy
place. Daniel heard one holy one saying to another,
'' This state of things will last till ' evening-morning
2300.'" The angel Gabriel gave him the interpreta-
tion of the vision : The ram represented the empire
of the Medes and the Persians, the goat that of the
Greeks, out of which four kingdoms would be formed ;
in one of these a wicked king would venture to rise
against the Prince of princes, but his power would in
the end be destroyed. Daniel was told to keep the
vision secret, for it referred to a distant future
(viii. 26).
(2.) In the first year of Darius, son of Ahasuerus, of
the seed of the Medes, Daniel reflected on the seventy
years of exile foretold by Jeremiah, and fervently prayed
to God for pardon and the restoration of Jerusalem.
At the end of his prayer the angel Gabriel appeared to
him, and told him that the hoped-for restoration would
not take place before the lapse of seventy weeks of
trouble and anxiety. There would elapse seven weeks
before the *' princely anointed " (t3J IT'C'C)) led the Jews
back to Palestine ; sixty-two weeks of trouble and
anxiety were predicted for the time of the rebuild-
ing of Jerusalem and the Temple ; and one week's
misery on the arrival of a new prince or governor,
who would strenfrthen the covenant of the enemies and
i,^ THE JEWISH RELIGION.
entirely suspend the Divine Service in the Temple for
a short time.^
(3.) In the third year of Cyrus, king of Persia,
Daniel, after three weeks' mourning and fasting, had
the following vision on the twenty-fourth day of the
first month : — He saw near the river Tigris (Hiddekel)
a man of extraordinary appearance, who told him that
he came in answer to his prayers ; that for twenty-
one days (x. 13) he was opposed by the prince of
the kingdom of Persia, and had on his side only
one of the princes, Michael. Future events are fore-
told : the fall of Persia, the division of the Greek king-
dom, the wars between the Northern country (Syria)
and the Southern (Egypt), the troubles of the Jews, the
ultimate deliverance of the Jews out of danger, and the
glorious victory of the teachers " who taught many, and
led them to righteousness" (D'^in •'pnVDI D'^''3t^on xii. 3).
"When Daniel asked, ' ' Till when have we to wait for
the end of these wondrous things ? " (mx^sn yp TiO IV
Ihicl. 6), he was told, " After a season, seasons, and a
half (ivm nnyio TVID^ Ibid. 7) " all these things will
come to an end." He further asks, " What then ? "
He is told, " The things must remain sealed till the
time of the end {yp ny *ij; Ihid. 9), when the wise and
good (d''^''3::'D) will understand them." The vision ends
with the words addressed to Daniel: "But thou go
toward the end, and thou wilt rest, and rise for thy lot
at the end of the days " (xii. 13).
^ Some are of opinion that the term " weeks " is not to be taken
literally, but in the sense of "year," or "a period of seven years."
There is, however, no proof for such interpretation. The many
attempts t<i explain the seventy year- weeks have without exception
proved a failure. - See p. 1 21.
OUR CREED. 125
Uzra, KiTj; — The Book of Ezra relates the first return
of the Jews under Zerubbabel from Babylon to Palestine
by the permission of King Cyrus (t-nii) of Persia, the
construction of the altar, the foundation and the build-
iug of the Temple by permission of King Darius. It
also describes the second settlement of Jews from
Babyloif in Palestine under Ezra, the Scribe, in the
reign of Artaxerxes, and his energy in purifying the
community from intermarriages with heathen people.
The book is written in Hebrew, with the exception of
iv. 8— vii. 27, which includes several documents written
in Chaldee by the Persian kings. The author of the
book is probably Ezra ; he speaks of himself in the
first person (vii. 28; viii. i, &c.) ; he is also named
as the author of the book in the Babylonian Talmud ;
and lastly, the name of the book is Ezra, although
Ezra is only mentioned in the second half of the book.
The special merit of Ezra was the promotion of the
study of the Law ; his name is followed by the title, " A
ready scribe of the Law of Moses " ('n minn "iNHD "ID"1D
vii. 6), and " Scribe of the words of the command-
ments of the Lord and His statutes for Israel " ("idd
^X-lL^♦'' hv vpni 'n ni^'O nan vii. 11); the task he set to
himself was "to study the Law of God ('n miD DS D'!"!!^)?
and to practise it, and to teach in Israel Law and judg-
ment " (vii. 10).
Nchemiah, n"'»m — The heading probably indicates
the author, "Words of Nehemiah, son of Hachaliah." ^
The book contains the history of Nehemiah's visit to
Jerusalem by the permission of King Artaxerxes, and
^ It is, however, possible that 'IIT, lit. " words," means here
"history."
126 THE JEWISH RELIGION.
the building of the walls of Jerusalem under Neliemiah's
supervision, in spite of the opposition of Sanballat and
Tobiah the Ammonite ; his example of disinterested-
ness and of liberality towards the poor, which is
followed by the princes and the rich ; the reading and
expounding of the Law by Ezra; the celebration of
the festival of the first of Tishri and of Tabernacles ;
the renewal of the covenant " to walk in the Law of
God, which was given through Moses the servant of
God," to keep Sabbath, to abstain from intermarrying
with the heathen, and to contribute towards maintain-
ing the Sanctuary ; the provision for filling Jerusalem
with inhabitants by selecting by lot one-tenth of the
general population to dwell in the holy city ; the dedi-
cation of the walls of Jerusalem ; and Nehemiah's
energy in enforcing the laws of Sabbath and of mar-
riao-es. The two books Ezra and Nehemiah are also
called by some "two books of Ezra," and by some "the
book of Ezra." Nehemiah is written in Hebrew.
The Chronicles, n'^'O'Ti nm — The two books of
Chronicles contain the following three parts: (i)
Genealogical tables (I., i.— is.) ; (2) the history of
the death of King Saul, the history of David and
Solomon (I., x.— II., ix.) ; (3) the history of the
kingdom of Judah from Hehoboam till the destruc-
tion of Jerusalem by Nebuchadnezzar (II., x.-xxxvi.).
Special attention has been given by the author to the
arrangements made at various periods for the Temple-
service, by King David (I., xxiii. sqq.), King Hezekiah
(II., xxix.), and King Josiah (II., xxxiv., xxxv.).
The author is not named in the book ; according to
the tradition it is Ezra. As the genealogical tables
I
OUR CREED. 127
give six generations after Zerubbabel (I., iii. 19—24),
we may assume that the author wrote about lifty years
after Zerubbabel ; that is, the last years of Ezra and
Nehemiah.
The sources from which the author derived his
information were, besides the Biblical books, the fol-
lowing:— The book of the kings of Judah ; the book
of the kings of Israel, registers probably kept in the
Temple archives ; the histories of Samuel the Seer,
Nathan the prophet, and Gad the Seer ; the prophecy
of Ahijah of Sliilo ; the visions of Jedo ; the Midrash of
the prophet Iddo ; the history of Jehu, son of Hanani ;
the history of Isaiah, son of Amoz, and the history of
Hozai.
This is the last book of the series of Holy Writings.
Books that were written later, whatever their intrinsic
value may be, were not considered holy, and were not
received into this collection. There are a number of
books known as Apocrypha (criJJ), lit. "Hidden things"
or " put aside," that is, kept separate from the Holy
Scriptures. They were not considered as genuine, as
they consisted of a mixture of fact and fiction, truth
and error. They were, however, not suppressed or
forbidden ; in the Talmud several quotations from
these books are met with. The following are the
principal books belonging to the Apocrypha : —
( I .) The Book of Wisdom, or the Wisdom of Solomon.
Wisdom based on the fear of God, and guided by it, is
the source of man's true happiness, and if wisdom and
virtue are not rewarded by success in mundane affairs,
the reward is sure to come in the future world. This
is the quintessence of the lessons taught in this book.
128 THE JEWISH RELIGION.
The kings and potentates of the earth are frequently
exhorted to be just and kind towards their people, and
to remember that they are but human beings, weak
and mortal, like the rest of mankind ; wisdom alone
can raise them to higher perfection and happiness.
" For the very true beginning of her is the desire of
discipline, and the care of discipline is love. And
love is the keeping of her laws ; and the giving heed
unto her laws is the assurance of incorruption. And
incorrnption maketh vts near God. Therefore the
desire of wisdom bringeth to a kingdom. If your
delight be then in thrones and sceptres, O ye kings
of the people, honour wisdom, that ye may reign for
evermore" (vi. 17-21).
" For regarding not wisdom, they got not only this hurt,
that they knew not the things which were good, but
also left behind them to the world a memorial of
their foolishness, so that in the things wherein they
offended they could not so mvich as be hid. But
wisdom delivered from pain those that attended upon
her. When the righteous fled from his brother's
wrath, she guided him into right paths, shewed him
the kingdom of God, and gave him knowledge of
holy things that made him rich in his travels, and
multiplied the fruit of his labours" (x. 8-10).
(2.) TJie Wisdom of Jesus, son of Sirach. — Proverbs,
maxims, and moral lessons collected by Joshua (Jesus),
son of Sirach of Jerusalem. After having studied the
Law, the Prophets, and the other Holy Writings, he
thought it advisable to write a book on knowledge
and wisdom for those who seek instruction, in order to
lead them to greater obedience to the Law. Joshua's
grandson migrated from Palestine to Egypt, and trans-
OUR CREED. 129
lated the work of his grandfather into Greek for those
who could not I'ead the Hebrew original. The trans-
lation was made in the thirty-eighth year of King
Euergetes II. of Egypt (3888 a.m.).
The contents of the book are similar to those of
the Proverbs of Solomon : the author recommends the
acquisition of wisdom, patience, faith in God, meek-
ness, obedience of children to parents, charity, cautious-
ness in the use of the tongue, temperance, honesty,
and the like. As models of piety and wisdom the
principal hei'oes in the Bible, from Adam to Joshua,
son of Jehozadak, are named, and in addition to these
Simon the high priest.
" My son, if thou come to serve the Lord, prepare thy
soul for temptation. Set thy heart aright, and
constantly endure, and make not haste in time of
trouble. Cleave unto him, and depart not away,
that thou mayest be increased at thy last end.
Whatsoever is brought upon thee take cheerfully,
and be patient when thou art changed to a low
estate. For gold is tried in the fire, and acceptable
men in the furnace of adversity. Believe in him,
and he will help thee : order thy way aright, and
trust in him" (ii. 1-6).
*' But he that giveth his mind to the law of the Most
High, and is occupied in the meditation thereof, will
seek out the wisdom of the most ancient, and be
occupied in prophecies. He will keep the sayings
of most renowned men, and where subtle parables
are, He will be there also. He will seek out the
secx'ets of grave sentences, and be convei-sant in
dark parables " (xxxix. 1-3).
(3.) Baruch. — The book may be divided into two
I
130 THE JEWISH RELIGION.
parts. In the first part Baruch, son of Nerijah, the
amanuensis of the prophet Jeremiah, addresses, in
Babylon, Jehoiachin, the captive king of Judah, and
the other captive Jews ; they send money to Jerusalem
for sacrifices, with a letter exhorting their brethren to
return to God, and comforting them with the prospect
of a glorious future. The second part contains a letter
of Jeremiah to his brethren in Jerusalem denouncing
idolatry.
The letters are probably not genuine, not being in
harmony with the facts related in the books of Jeremiah
and Kings.
(4.) The Book of Tohit. — Tobit, of the tribe of
Naphtali, a good and pious man, was one of those who
were carried away into the Assyrian captivity. One
of the charitable acts to which he devoted himself with
special zeal was the burying of the dead. Twice was
misfortune brought upon him for practising this deed
of piety. Once he had to flee, and to remain away
from his family in misery and want, and a second
time something fell into his eyes, and he became blind.
In both cases he was saved out of his trouble, and was
greatly rewarded for his patience, his faith in God, and
his perseverance in the performance of the Divine com-
mandments. The author of the book is not known.
(5.) Judith. — An incident of Jewish history during
the Persian rule. Judith is set forth as an ideal of
piety, beauty, courage, and chastity. Holofernes, a
general in the service of Nebuchadnezzar, king of
Assyria, conquers many lands, but meets with vigorous
resistance in Judea ; he besieges Bethulia and endea-
vours to suppress the Jewish religion. He falls bv the
OUR CREED. 131
hands of Jiulith. Thus the stratagem and tlio cour-
age of the Jewish heroine, combined with the plans
of Divine justice, frustrated the wicked plans of the
heathen conqueror, and delivered the besieged city.
(6.) Additions to the Books of Daniel and Ezra,
containing —
(a.) The song of the three men in the furnace
(Dan. iii.).
(&.) The false charges brought against Susanna, and
her deliverance through Daniel.
(c.) Bel and the Dragon. Cyrus, the Persian, wor-
shipped these idols, but was convinced by Daniel that
they had no claim whatever to man's worship.
(d.) The apocryphal Book of Esdras, containing
portions of the Books of Chronicles, Ezra, and Nehe-
miah ; only chaps, iii. and iv. being original. In these
it is related how Zerubbabel distinguished himself
before King Darius in describing Woman and Truth
as the mightiest rulers of mankind, and thus obtained
permission to return to Palestine and rebuild the
Temple. A second apocryphal Book of Esdras is
named, in which Ezra is represented as a prophet
addressing his brethren in the name of God, and tell-
ing them the visions he had.
(7.) 27ie Books of the Maccabees. — Three books con-
taining the history of the Maccabees, and various
episodes of the wars against the Syrian oppressors, both
legendary and historical.
Sixth Principle. — " I firmly believe that all the words
of the Profhets are true."
By " the Prophets " the prophets thus designated in
133 THE JEWISH RELIGION.
the Bible are to be understood who have proved them-
selves to be the true messengers of God, and were ac-
cepted as such by the people. They either counselled
the people what to do under various circumstances, in
times of peace and in times of war, in times of security
and in times of danger, or they announced the coming
catastrophe as a punisiament sent by the Almighty for
disobedience, and foretold future happiness and pros-
perity in case of improvement and return to God. Those
prophecies that referred to the proximate future have
been verified by subsequent events, and so also will
those prophecies that refer to the remote future and
have not yet been fulfilled.
" A prophet out of thy midst, of thy brethren, like
unto me, will the Lord thy God raise up unto thee ;
unto him ye shall hearken" (Deut. xviii. 15). "The
former things, behold, they are come to pass, and new
things do I declare ; before they will spring forth, I
shall let you hear " (Isa. xlii. 9). " I have also spoken
unto the prophets, and I have multiplied visions, and
by the ministry of the prophets have I used simili-
tudes " (Hosea xii. 11). " And by a prophet the Lord
brought Israel out of Egypt, and by a prophet was he
preserved " {Ibid. 1 4).
In the sixth article we declare our belief in the
fact that the Almighty has communicated His Will
to human beings, although we are incapable of forming
a clear and definite idea of the manner in which such
communication took place. The selection of the indi-
vidual for the office of a prophet, as well as of the time,
the place, and the object of the Divine communication,
is dependent solely on the Will of God, whose Wisdom
OUR CREED. 133
and Plan no mortals are able to i^ithoni. We know
only the fact that Malachi closed the series of Pro-
phets, but are ignorant of the reason why since Malachi
no human being has " found a vision from the Lord."
Mankind is, however, not altogether deprived of the
benefit of prophecy ; the holy book need only be opened,
and the message of the prophets is heard once more.
Seventh Frincijjle. — " I firmly believe that the prophecy
of Moses wees a direct prophecy, and that Moses was the
chief of the prophets, both of those who preceded him and
of those who followed him."
All that has been said with regard to the sixth
article applies to the prophecy of Moses. There is,
however, this distinction between the words of Moses
and the words of other prophets : — whilst other pro-
phets chiefly addressed their own generation, blaming
their brethren for disobedience to the Divine Law,
threatening with punishments and comforting with
blessings of which experience was to be made in the
remote future, Moses addresses all times and genera-
tions, communicating to them laws "for all generations,"
"everlasting statutes," "the things which have been re-
vealed for us and our children for ever." He is therefore
proclaimed by the Almighty as the greatest prophet.
Whem Miriam and Aaron had spoken against Moses,
God rebuked them, saying, " If there be among you a
prophet of the Lord, I will make myself known unto
him in a vision, I will speak with him in a dream.
My servant Moses is not so ; he is faithful in all my
house ; with him will I speak mouth to mouth, even
manifestly, and not in dark speeches ; and the form
of the Lord shall he behold" (Num. xii, 6-8). The
134 THE JEWISH RELIGION.
Torah concludes with the praise of Moses, as follows :
" And there hath not arisen a prophet since in Israel
like unto Moses, whom the Lord knew face to face : in
all the signs and the wonders, which the Lord sent
him to do in the land of Egypt, to Pharaoh, and to all
his servants, and to all his land ; and in all the mighty
hand, and in all the great terror, which Moses wrought
in the sight of all Israel " (Deut. xxxiv. lo— i 2). )
The phrase " knew God face to face," or " I will
speak with him mouth to mouth," and the like, denotes
figuratively " the clearest, most direct, and most simple
communication," the figure being taken from the w^ay
in which men communicate to each other things when
they desire to be clearly understood, and to leave no
doubt as to the truth and the meaning of the com-
munication.
Eighth Principle. — " / firmly helicve that the Zav;
'irhich we jjossess now is the same which has hec7i given to
Moses on Sinai."
The whole Torah, including both history and pre-
cepts, is of Divine origin ; nothing is contained in the
Torah that was not revealed to Moses by the Almighty,
although we do not know in what manner Moses
received the information. The history of preceding
generations was probably handed down to his time
by tradition ; in part it may have been contained in
documents then extant, as is likely to have been the
case with the various genealogies mentioned in the
Pentateuch. But it was by Divine inspiration that
Moses knew to distinguish between truth and error, be-
tween fiction and reality. The events recorded in the
I'entateuch are to demonstrate and to keep constantly
OUR CREED. 13;
before our eyes the fact that there is a higher Power
that ordains the fate of men and nations according to
their deeds. Everything is described in a simple and
objective manner. Although the whole Torah is the
work of Moses, the great prophet speaks of himself
everywhere in the third person, except in the Book of
Deuteronomy, in which he records his addresses to the
people in the last year of his life.
The last few verses, which describe the death of
Moses, the mourning of the Israelites for the death of
their teacher, and his exaltation above all other pro-
phets, have been added to the Torah by Joshua the son
of Nun, the leader of the Israelites after the death of
Moses. Thus, from that day until the present the
Torah, in its integrity, has been in the hands of the
children of Israel. It was guarded as the most valuable
national treasure, and although there have been not a
few generations which were corrupt and idolatrous,'
Israel has never been entirely bereaved of pious and
faithful worshippers of the true God ; and when in one
generation or period the study and the practice of the
Torah were neglected, they were resumed with greater
vigour and zeal in the next.
There is a tradition recorded in the Talmud that
after the Babylonian exile Ezra, the Scribe, replaced
the ancient Hebrew characters in which the Torah had
originally been written by the square characters still
in use. Nothing, however, was omitted from or added
to the contents of the Torah, when the present forms
of the letters were introduced by Ezra. In the scrolls
of the Law the letters were not provided with vowel-
points and accents ; the manner in which the words,
136 THE JEWISH RELIGION.
phrases, and sentences were to be read was a subject
of oral teaching. Also many explanations and details
of the laws were supplemented by oral teaching ; they
were handed down by word of mouth from generation
to generation, and only after the destruction of the
second Temple were they committed to writing. The
latter are, nevertheless, called Oral Law (ns h^y^ min),
as distinguished from the Torah or Written Law (min
nnsa:;*)? """hich from the first was committed to writing.
Those oral laws which were revealed to Moses on Mount
Sinai are called tjiDO r^J'oi' na^n '* Laws given to Moses
on Mount Sinai."' There are several passages in the
Bible from which it appears that a certain unwritten
law must have supplemented the written Law ; e.g.,
when a man was found in the wilderness gathering
sticks on the Sabbath-day, the persons who discovered
him brought him to Moses. They must have been
taught before, that the gathering of sticks constituted
a nss^D, labour prohibited on the Sabbath-day, although
this had not been distinctly stated in the written Sab-
bath-laws. Had this not been the case the Sabbath-
breaker could not have been put to death, since he
would have coram.itted the sin in ignorance. The same
can be said of the man who cursed the name of God ;
he must have known that cursing the name of God was
a capital crime ; for he would not have been put to
death if the Israelites had not yet been taught that death
would be inflicted for such an act. The question which
the prophet Haggai (ii. ii) addressed to the priests,
and the answers which the priests gave, lead to the
conclusion that the details of the laws on uncleanness
and cleanness (mriDi nxDlo) must have been known to
OUR CREED. 137
the priests and the prophets to a greater extent than
has been explained in the written Law. Besides, there
were many precepts that came at once into force.
These must have been fully explained to the people,
who were anxious to obey the word of God.
All these explanations and the detailed rules with
regard to the written Divine precepts of the Pentateuch,
together with laws and institutions established in the
course of time by the highest authorities of the nation
in obedience to the dictates of the Pentateuch, form
the contents of the Oral Law.
The Oral Law or the Tradition has been handed
down in two different forms : (a) in the form of a
running Commentary on the Pentateuch ; such Com-
mentaries were called Midrashim ; (h) arranged ac-
cording to the different subjects, and treated indepen-
dently of the text of the Torah. This is done in the
Talmud (" lesson," " tradition ").
The principal Midrashim are : Mechilta (lit. " mea-
sure ") on Exodus ; Sifra (" book ") on Leviticus ;
Si/re (" books ") on Numbers and Deuteronomy.
Jiabhoth on the Pentateuch and the five Megilloth.
Yalkut (" collection ") on all the books of the Bible.
The Talmud — which exists in two different recen-
sions, viz., the Jerusalem Talmud and the Babylonian
Talmud — consists of two elements, which have to each
other the relation of text and commentary, and are
called Mishnah (nic^ "learnt by heart"), and Gemara
(K1D3 lit. "completion," "a thing settled"); the former
contains the traditional laws mostly without argumen-
tation ; in the latter these laws are further discussed,
examined, and finally settled. Following the example
138 THE JEWISH RELIGION.
of the Pentateuch, the Talmud includes two elements :
laws and narratives, or Halachali (nD^n) and Agada
(snjx) ; the latter, the Agada, contains history, fables,
allegory, meditations, prayers, reflections, philosophical
and religious discussions, and a large number of mora]
sayings. The Midrashim likewise include these two
elements.
The Mishnah is divided into the following sis orders
or sections (omo) : ^ —
1. n''i?ir ^^ Seeds." Laws referring to agriculture;
preceded by laws on Divine Worship.
2. liD'o " Seasons." On Sabbath and Festivals.
3. D^K^3 " Women." Marriage Laws.
4. ppnJ " Damages." Civil and criminal legislation ;
the Government.
5. D^^lp ''Holy things." On Sacrifices.
6. minn " Purity." On the distinction between
clean and unclean.
The laws taught in the Talmud are: (i) those
w^hich are directly or indirectly derived from the text
of the Pentateuch ; they are called " laws derived from
the Torah " (minn p or xn"'''~nx"iD) ; (2) those which
trace their origin to the time of Moses, or, in general,
to the remote past ; they are called '>3'»dd ^J^•!^^ T^'2hT\
"Law given to Moses on Sinai;" (3) those laws
which originated between the period of the Penta-
teuch and the close of the Bible ; they are called
rh'l\> nm (" words of tradition ") ; (4) those which
have been introduced in post-Biblical times ; they are
laws pnino " laws introduced by our teachers." These
are either preventives against breaking any of the
1 Tlie Talmud is also called U'^ (5/(ass), the initials of D^"nD HK'B'.
OUR CREED. 139
Divine precepts, and are then called nilU or yo '"' a
fence," or tckanoth (niJpD " institutions " or " regula-
tions ") made in order to ensure obedience to the
Law and improvement of conduct, to remove abuses
and prevent error and misunderstanding; (5) Minhag,
" Custom " (jnjo) ; religious practices which have not
been introduced by any authority or based on a par-
ticular Biblical text, but in consequence of long usage
have become as sacred as a law established by the
proper authority.
These laws, as finally settled, were again codified, in
various works, the most important of which are the fol-
lowing two : ( I ) Mishneh-torah (min riJt^o or npTnn T" ^
lit. " Copy of the Law," or " Strong Hand "), by Moses
Maimonides (twelfth century) in fourteen books ; (2)
Shtdchan-aruch ("jiij? pb^, lit. " Table-arranged "), by
Rabbi Joseph Caro (sixteenth century).
Ninth Principle. — " / firmly believe that this Law
will not he changed, and that there will not he any other
Law given hy the Creator, Messed he His Name."
In this article we pronounce our belief in the immu-
tability of the Law. Over and over again the phrase
'" an everlasting statute " (d^IJ? ripn) occurs in the Pen-
tateuch. It is true that the Hebrew term Q^iy is used
in the Bible in the sense of " a very long time," but
in the phrase D^IJ? Dpn the word cannot have that
meaning. Some indication would have been necessary
to inform the people when the laws would cease to be
in force. On the contrary, the test of a prophet
addressing his brethren in the name of God, as a
1 The word T* is intended to indicate the number 14, the work
being divided into 14 books.
I40 THE JEWISH RELIGION.
Divine messenger, consists in the barmony of his words
with the precepts of the Pentateuch. A prophet who,
speaking in the name of God, abrogates any of the laws
of the Pentateuch is a false prophet. " If there arise
in the midst of thee a prophet or a dreamer of dreams,
and he give thee a sign or a wonder, and the sign
or wonder come to pass whereof he spake unto thee,
saying. Let us go after other gods which thou hast not
known, and let us serve them : thou shalt not hearken
unto the words of that prophet or unto that dreamer
of dreams. . . . Ye shall walk after the Lord your
God, and fear 'him, and keep his commandments, and
obey his voice, and ye shall serve him, and cleave
unto him. And that prophet or that dreamer of
dreams shall be put to death ; because he hath spoken
rebellion against the Lord your God, which brought
you out of the land of Egypt, ... to draw thee
aside out of the way which the Lord thy God com-
manded thee to walk in " (Deut. xiii. 2—6). Moses
distinctly says, " The things that are revealed belong
unto us and to our children for ever, that we may do
all the words of this law" (Ibid. xxix. 28).
There is also an express commandment given : " Ye
shall not add unto the word which 1 command you,
neither shall you diminish from it, that ye may keep
the commandments of the Lord your God which I com-
mand you " (Ibid. iv. 2). In two ways this law may
appear to have been disregarded : there are certain
sections of the Law which are at present not in force ;
and, on the other hand, there are many apparently new
precepts at present in force which have been intro-
duced in the course of time by the religious authori-
OUR CREED. 141
ties of the nation. But these are only apparent excep-
tions ; in reality they are entirely in harmony with the
Pentateuch.
As to the first class, there are many of the Divine
commandments the fulfilment of which depends on cer-
tain conditions ; e.g., the existence of the Tabernacle or
of the Temple and its service, the possession of Palestine
by the Israelites, the independence of the Jewish State.
In the absence of these conditions such laws cannot be
fulfilled. The laws of sacrifices belong to this class.
We are, in reference to these laws, in the same con-
dition as a person who is physically prevented from
doing what he is commanded to do, and what he is
actually longing to do. The Law is not altered ; our
circumstances demand a temporary suspense of such
laws and not their abrogation.
The second class contains all those precepts which
are known as pa"n ni^'O " Rabbinical precepts," niJpn
and D''3n:o " Institutions " and " Customs." But these
imply no addition to the Torah ; they are merely bye-
laws and regulations as regards the method of carrying
out the laws of the Pentateuch, and are designed to
facilitate or ensure their fulfilment, and to prevent
ourselves from forgetting or disregarding them. Our
teachers, the Rabbis, made it a matter of conscience
to describe their own regulations as pniT non-Pen-
tateuchical, and throughout the Oral Law and the
entire Talmudic literature the distinction between
p2"n and niinn p is noted and scrupulously upheld.
It is useless to investigate whether it would be in
harmony with the immutability of the Divine Being
to change the laws or any of them, or to grant a new
143 THE JEWISH RELIGION.
revelation. Certainly the words " I, the Lord, have
not changed " (Mai. iii. 6) have great weight ; so also,
" For God is not a son of man that he should change
his mind" (Num. xxiii. 19). But the fact that the
laws were given by God as "an everlasting statute for
all generations " makes all philosophical speculation
on that point superfluous. Persons who address us
in the name of God as His messengers, and bid us
turn away from any of the laws commanded in the
Pentateuch, are in our eyes impostors, who, knowingly
or unknowingly, give forth their own opinions as
Divine inspirations.
3. Reward and Punishincnt, ti;j1^T ~)Dli/.
" Behold I have set before thee this day life and
good, and death and evil : in that I command thee
this day to love the Lord thy God, to walk in his
ways, and to keep his commandments and his statutes
and his judgments, that thou mayest live and multiply,
and that the Lord thy God may bless thee in the land
whither thou passest over Jordan to go in to possess
it" (Deut. XXX. 15). "I call heaven and earth to
Avitness against you this day, that I have set before
thee life and death, the blessing and the curse : there-
fore choose life, that thou mayest live, thou and thy
seed : to love the Lord thy God, to obey his voice,
and to cleave unto him : for that is thy life and the
length of thy days" (Ibid. xxx. 19, 20).
The doctrine taught in this passage is the alpha
and the omega of the sacred literature. The whole
history related in the Bible from the Creation to the
OUR CREED. 143
Babylonian captivity and the restoration of tlie Jews
to their land is but one continuous series of illustra-
tions of this doctrine. Obedience to God's word is
followed by His blessings, while disobedience is the
cause of ruin and misery. Thus, in Lamentations the
poet exclaims in the name of his nation, " Just is
the Lord, for I rebelled against his commandment "
(Lam. i. 18). Moses, in his last song exhorting
the people to obedience to the Almighty, begins his
address with a praise of God's justice, saying, "The
Rock, his work is perfect, for all his ways are judg-
ment : a God of faithfulness, and without wrong,
just and right is he " (Deut. xxxii. 4). Even those
who doubted the Divine justice, in respect to the fate
of individual persons or nations, admitted, " Surely I
know that it shall be well with them that fear God,
which fear before him : but it shall not be well with
the wicked, neither shall he prolong his days, which
are as a shadow : because he feareth not before
God" (Eccles. viii. 12, 13). Job, wondering why he
should be subjected to the greatest trials, cannot
help confessing, " Even he will be to me an help, for
there shall not come before him an hypocrite " (Job
xiii. 16). God is therefore called " God of judgment,"
tDaK'on ""n^S (Mai. ii. 17); p "Judge" (i Sam. xxiv.
15); pnv "just," p-nv CDIK^ "just Judge " (Ps. vii. 1 2) ;
x:p ha " a jealous God " (Exod. xx. 5); niDpJ h^ "God
of vengeance" (Ps. xciv. i); DTiisx "God" in the
sense of "Judge." The rejection of this belief by the
wicked is expressed by the phrase qti^^x fS " There is
no God." Thus David exclaims, " The fool hath said
in his heart, There is no God ; they are corrupt ; they
144 THE JEWISH RELIGION.
have done abominable things ; there is none that doeth
fTood" (Ps. xiv. i). In post-Biblical literature we
find this unbelief, which is characterised as the source
of all corruption and wickedness, expressed by the
phrase, t<:n n>^i p n*^ " There is no judgment, and
there is no judge " (Targ. Ps. Jonathan, Gen. iv. 8).
There are two different sources from which such
unbelief springs forth — limitation of God's powers and
limitation of man's capacities. The one of these
sources leads to a denial of God's Omniscience, whilst
the other deprives man of his freewill. There are
some who argue that God is too high to notice the
ways and the acts of individual men, and that these
must be utterly insignificant in comparison with God's
greatness. " They crush thy people, 0 Lord, and afilict
thine heritage. They slay the widow and the stranger,
and murder the fatherless. And they say, The Lord
shall not see, neither shall the God of Jacob con-
sider " (Ps. xciv. 5—7). " And thou sayest, What doth
God know ? Can he judge through the thick darkness ?
Thick clouds are a covering to him, that he seeth not ;
and he walketh in the sphere of heaven " (Job xxii.
13, 14). The very words which the Psalmist ad-
dresses to God with a heart full of gratitude, " What
is man that thou art mindful of him, and the son
of man that thou visitest him?" (Ps. viii. 5), are
uttered in a rebellious spirit by the unbeliever, who
thus " sets limits to the Holy One of Israel " (Ps.
Ixxviii. 4 1 ). But the power of God is not limited, nor
is His wisdom or His goodness ; He is not only " the
God of heaven," but also " the God of the earth."
He who has created everything has certainly a know-
OUR CREED. 145
ledge of everything-. " Lift up your eyes on higli and
see wlio hath created these things. He who bringeth
forth by number their host, calleth all of them by
name ; not one of them escapeth the knowledge of
him who is great in might and strong in power "
(Isa. xl. 26). The Psalmist thus replies to those who
deny God's Omniscience : " Consider, ye brutish among
the people ; and ye fools, when will ye be wise ? He
that planted the ear, shall he not hear ; he that
formed the eye, shall he not see ? He that chas-
tiseth the nations, shall he not correct, even he that
teacheth man knowledge ? The Lord knoweth the
thoughts of man, however vain they be " (Ps. xciv.
8-1 1 ). It would indeed be absurd to imagine that
the Creator of all things should not take notice of
everything that His hands have made. What difference
can it make to the Almighty whether He provides for
the whole human race or for one individual man ? It
would be attributing to the Divine Being human weak-
ness and false pride if we assumed that He is too great
to take notice of any single creature of His ! Rabbi
Jochanan said wherever in the Bible we find a descrip-
tion of the greatness of God, there we find His meek-
ness. Thus, e.g., it is said in the Torah : "For the
Lord, your God, he is the God of gods and the Lord
of lords, the mighty, the great, the strong, and the
terrible, who regardeth not persons, nor taketh reward.
He doth execute the judgment of the fatherless and
widow, and loveth the stranger in giving him food and
raiment" (Deut. x. 17, 18).
That man is not insignificant in the eyes of God
is clearly expressed in the account of the Creation,
K
146 THE JEWISH RELIGION.
wliere we are taught that man was made by God
ruler " over the fish of the sea and over the fowl of
the air, and over the cattle, and over all the earth,
and over every creephig thing that creepeth upon the
earth " (Gen. i. 26). " Man is loved by the Almighty,"
say our Sages, " because he is created in the image of
God ; but it was by a love still greater that it was
made known to him that he was created in the image
of God " (Mishnah Aboth, iii. 1 8).
One of the chief blessings man received at the hands
of his Creator is freewill. Within certain limits man
can determine his own actions. When he is about to
do a thing, he can reflect on it, examine its nature,
investigate into its consequences, and accordingly either
do it or refrain from doing it. God said to the Israel-
ites, " I call heaven and earth to witness against you
this day, that I have set before thee life and death,
the blessing and the curse ; and thou shalt choose
life " (Deut. xxx. 1 9). Our freedom, however, is not
unlimited. There are various causes that prevent us
from remaining firm to our will. If we resolve to
do what is beyond our physical condition, we cannot
carry it out. Again, if a man chooses to do what
would interfere with the will of his fellow-men, he
will frequently be compelled to abandon or change his
own determination ; especially as he is in most cases
ignorant of the thoughts and plans of his fellow-men.
In a still higher degree this is the case with regard to
the designs of the Supreme Being. Hence the great
difference between our will and our actual deeds. We
have, however, the conviction that p li? py^DO "liiD^ Nn
"b pnniD tiOO^ N3 Ci'^iyn "He who wishes to purify
OUR CREED. 147
himself is helped by Heaven towards his aim, while
he who desires to defile himself will find the means
thereto" (Babyl. Tal. Shabbath, p. 104).
We admit that there are influences over which man
has no control, and which, on the contrary, help to shape
his will. No man is so isolated as to be entirely
inaccessible to outward influences. Man inherits cer-
tain ideas and habits from his parents ; others are forced
upon him by his surroundings, especially in his earliest
youth ; society and the State compel him to conform
to certain notions and laws ; climate and temperature
also have no small share in the formation of man's
will. But in spite of all these influences man's will is
free, and it is by reason of his free-will that he chooses
to conform to the rules of society and the laws of the
State. Hence it happens that individuals, subject to
almost the same influences, still vary greatly in their
resolutions. What the one praises is an abhorrence to
the other ; what repels the one attracts the other ; what
is recommended by the one is denounced by the other.
Although there may be many who profess to believe
in predestination or fate, as a matter of fact all nations,
ancient and modern, have based their constitutions on
the belief in man's responsibility for his actions. Every
State has its laws, its system of reward and punishment.
A principle so general and so essential for the safety
and welfare of society, as well as of each individual, can-
not be a mere illusion ; its good efiect has been tested
and is generally recognised.
In case of criminals and sinners, we make allowance
for the possible outward influences under which the
offender may have fallen ; we assume the broad prin-
i^S THE JEWISH RELIGION.
ciple, mnt:' mn in D333 p ds k^s xuin m« ps " No one
sinnetli unless the spirit of folly has entered into him "
(Babyl. Talm. Sotah, 3«) ; but no one would go so
far as to acquit the sinner altogether from blame. We
pity him and try to teach him how to return to the
right path, and how to overcome outward evil influ-
ences. When David had become aware of the greatness
of his sin and sincerely repented, he prayed, " Create in
me a clean heart, 0 God ; and renew a right spirit
within me. Cast me not away from thy presence ; and
take not thy holy spirit from me. Eestore unto me
the joy of thy salvation ; and uphold me with a willing
spirit. Then will I teach transgressors thy ways ; and
sinners shall return unto thee" (Ps. li. 10— 13). Both
elements are here harmoniously united. God's inter-
ference is asked for ; He helps man to carry out his
good resolution ; but man has free-will, and the author
of the psalm, in seeking the assistance of God, feels
nevertheless the weight of his own responsibility.
Tenth Principle. — ^^ I firmly believe that the Creator,
Messed be His name, knoiveth all the actions of men and
all their thoughts, as it is said, 'He that fashioneth the
hearts of them all, He that considereth all their loorks '
(Ps. xxxiii. 15)."
In the rhymed form of the Creed (71^^) this article is
expressed thus : " He watcheth and knoweth our secret
thoughts ; He beholdeth the end of a thing in its be-
ginning." Here the author proclaims not only the
Omniscience of God, but also His foresight ; His know-
ledge is not limited, like the knowledge of mortal beings,
by space and time. The entire past and future lies
unrolled before His eyes, and nothing is hidden from
OUR CREED. 149
Him. Altliong-li we may form a faint idea of the
knowledge of God by considering that faculty of man
that enables him, within a limited space of time, to look
backward and forward, and to unroll before him the
past and the future, as if the events that have happened
and those that will come to pass were going on in
the present moment, yet the true nature of God's
knowledge no man can conceive. " God considereth
all the deeds of man," without depriving him of his
free-will ; he may in this respect be compared to a
person who observes and notices the actions and the
conduct of his fellow-men, without interfering with
them. It is the Will of God that man should have
free-will and should be responsible for his actions ; and
His foresight does not necessarily include predetermi-
nation. In some cases the fate of nations or of indi-
vidual men is predetermined ; we may even say that
the ultimate fate or development of mankind is part of
the design of the Creation. But as the actual design
in the Creation is concealed from man's searching eye,
so is also the extent of the predetermination a mystery
to him. To solve this problem is beyond the intellec-
tual powers of short-sighted mortals ; it is one of " the
hidden things that belong to the Lord our God."
David, in Ps. cxxxix. i — 12, describes the Omnisci-
ence and the Omnipresence of God in the following way :
" 0 Lord, thou hast searched me, arid known me. Thou
knowest ray down-sitting and mine up-rising ; thou
understandest my thoughts afar off. Thou searchest
out my path and my lying down, and art acquainted
with all my ways. For there is not a word in ray
tongue, but lo, O Lord, thou knowest it altogether.
150 THE JEWISH RELIGION.
Thou hast beset me behind and before, and laid thine
hand upon me. Such knowledge is too wonderful for
me ; it is high, I cannot attain unto it. Whither
shall I go from thy spirit ? or whither shall I flee
from thy presence ? If I ascend up into heaven, thou
art there ; if I make my bed in the grave, behold,
thou art there. If I take the wings of the morning,
and dwell in the uttermost parts of the sea: even
there shall thy hand lead me, and thy right hand shall
hold me. If I say. Surely the darkness shall cover
me, and the light about me shall be night ; even the
darkness hideth not from thee ; but the night shineth
as the day ; the darkness and the light are both- alike
to thee."
Our belief in God's Omniscience is beautifully ex-
pressed in the Musaph prayer of New-year : " Thou re-
memberest the work of bygone times, and thinkest of all
the imaginations of former days ; all hidden things are
revealed before thee ; also all the multitude of hidden
things which are from the beginning. For there is no
forgetting before the throne of thy glory, and nothing
is concealed from thine eye. Thou rememberest every
deed, and no thought is hidden from thee. Everything
is revealed and known before thee, O Lord our God,
who beholdest and seest to the end of all generations."
Eleventh Princiijle. — " I firmly believe that the Creator,
blessed he He, rewards those who keep His command-
ments, and punishes those who transgress His command-
ments."
The immediate reward and punishment for our con-
duct we receive in the pleasure and happiness we ex-
perience in doing something good, and in the grief and
OUR CREED. 151
remorse we ought to feel on learning that we have
displeased the Almighty by our conduct. As a rule,
every good act leads to further good acts, and every
sin to further sins ; and our Sages say therefore : " The
reward of a good act (nivto) is another good act, and
the punishment for a transgression is another trans-
gression."
But when we speak of the principle of Eetribution,
we generally mean such reward and punishment as is
given in addition to the feeling of happiness or un-
happiness inseparable from our actions.
This principle of retribution has been proclaimed
in the grand Revelation made to all Israel on Mount
Sinai, in the Decalogue which has been accepted by
all civilised nations as the basis of religion : " I the
Lord thy God am a jealous God, visiting the iniquity
of the fathers upon the children, upon the third and
upon the fourth generation of them that hate me ; and
showing mercy unto thousands of them that love me
and keep my commandments" (Exod. xx, 5, 6). We
understand the doctrine of retribution only in its
general outlines ; we are convinced of the truth of the
Divine words, " There is no peace to the wicked " (Isa.
Ivii. 21); but how the law is applied in every single
case is known to God alone. It is presumptuous on the
part of short-sighted man to criticise God's judgments,
and to find injustice in the seeming prosperity of the
wicked and the seeming misery of the righteous.
What man is able to estimate the merits of his neigh-
bour fully and correctly ? " For the Lord seeth not
as man seeth ; for man looketh on the outward appear-
ance, but the Lord looketh on the heart " ( I Sam. xvi. 7).
152 THE JEWISH RELIGION.
This our inability of rightly estimating the merits of
our neighbour's actions, is illustrated by the Biblical
narrative of Cain and Abel. Both brought sacrifices
to the Lord ; and we cannot discover any difierence in
their actions, and yet the sacrifice of Cain was rejected
by God and that of Abel was accepted. Some important
element there must therefore be in man's deeds which
is hidden from his neighbour's eye, but is known to the
Almighty. The inability of man to penetrate into the
secret of God's rule is also illustrated by the prophet
Habakkuk. He asked, " Wherefore lookest thou upon
them that deal treacherously, and boldest thy peace
when the wicked swalloweth up the man that is more
righteous than he ; and makest men as the fishes of the
sea, as the creeping things that have no ruler over
them ? " Whereupon he receives the Divine answer :
" Write the vision, and make it plain upon tables, that
he may run that readeth it Behold, there is
crookedness in the eyes of him whose soul is not
straight ; but the just will live by his faith " (Hab. i.
13, 14, and ii. 2, 4).
One of the Psalmists (Asaph ; Ps. Ixxiii. 2 seq.)
confesses that this problem had greatly troubled him
and endangered his faith. He says : " As for me, my
feet were almost gone ; my steps had well nigh slipped.
For I was envious of the arrogant, when I saw the
prosperity of the wicked. For there are no bands in
their death ; but their strength is firm. They are not
in trouble as other men ; neither are they plagued like
other men. . . . Therefore his people return hither :
and waters of a full cup are wrung out by them. And
they say, How doth God know ? and is there know-
OUR CREED. I S3
ledge in the ]\Iost High ? Behold, these are the
wicked, and being alway at ease, they increase in
riches. Surely in vain have I cleansed my heart, and
washed my hands in innocency ; for all the day long
have I been plagued, and chastened every morning.
If I had said, I will speak thus ; behold, I had dealt
treacherously A^yth the generation of thy children.
When I think how I might know this, it is trouble in
mine eyes : until I come into the sanctuary of God ;
then shall I consider their latter end." The tem-
porary success and seeming prosperity of the wicked
does not shake the firm belief of the singer in the
justice of God ; his communion with God, his coming
into the sanctuaries of God, is a blessing which the
soul of the pious yearns for, and in comparison with
which all the wealth and power of the wicked is but a
deceitful shadow.
The Book of Job illustrates the vanity of man's
attempts to lift the veil that conceals the plan of God's
decrees. The reader is informed beforehand why Job
is afflicted with pains and troubles. But Job and his
friends have not been informed. Job desires to know
what act of his has brought upon_ him that terrible
calamity, if it is to be endured as a punishment ; he
protests his innocence, and criticises the justice of the
Almighty. The three friends declare with certainty
that Job's sufferings are a punishment for sins com-
mitted, and are angry that Job does not accept their
view.
God appears, rebukes Job for his presumption, but
declares that the view expressed by his friends, insinu-
ating sinful conduct to Job, was wrong, and that Job,
154 THE JEWISH RELIGION.
who contended that he did not know the cause of the
suffering, spoke more rightly than his friends. For Job
had not been afflicted because of his sins, and this was
shown to the friends of Job by the compensation which
God gave Job for all that he had lost and suffered.
Koheleth likewise shows the futility of man's endea-
vour to find independently of Divine revelation the
aim and object of man's life on earth, or the share his
free-will has in the performance of his actions and the
determination of his fate. Man is lost in a labyrinth
of problems, out of which he can extricate himself only
by faith in God and His guidance. The result to which
the investigations of Koheleth led him is expressed
thus : " Fear God, keep his commandments ; for this is
the whole of man's duty. For every action God will
bring to judgment together with all hidden thoughts,
whether good or evil " (Eccles. xii. 13).
The acts of Divine justice recorded in the sacred
literature serve as a warning to the evil and an en-
couragement to the good. They are all of a material
character, as only in this shape can they be perceived
by man. But by no means do they exhaust all the
ways of God. The Divine retribution so frequently
referred to in the Law points mostly to the good or
evil consequences which the conduct of the Israelites
will bring upon the whole community or state, because
the whole community is benefited by the virtues and
injured by the misconduct of each of the members
composing it ; it is the duty of the authorities, by
watchfulness and by well-defined punishments, to pre-
vent the spread of disobedience to the Divine Law.
What other rewards or punishments await the indi-
OUR CREED. 155
vidual in this life or after death we do not know. But
there are, especially in the Psalms, numerous indica-
tions that the pious sufferer was sure that everlasting
happiness would more than compensate for the ab-
sence of material and transient success in this life.
The following passages may serve as an illustration : —
" Many sorrows shall be to the wicked, but he that
trusteth in the Lord, mercy shall compass him about "
(Ps. xxxii. 10).
" How precious is thy loving-kindness, 0 God ! and
the children of men take refuge under the shadow of
thy wings. They shall be abundantly satisfied with
the fatness of thy house ; and thou shalt make them
drink of the river of thy pleasures. For with thee is
the fountain of life : in thy light shall we see light "
(xxxvi. 8—10).
"For evil-doers shall be cut off: but those that
wait upon the Lord, they shall inherit the land "
(xxxvii. 9).
" For the Lord loveth judgment, and forsaketh not
his saints ; they are preserved for ever : but the seed
of the wicked shall be cut off" {Ihid. 28).
" Mark the perfect man ; and behold the upright :
for the latter end of that man is peace. As for trans-
gressors, they shall be destroyed together ; the latter
end of the wicked shall be cut off" {Ibid. 37, 38).
In these and similar passages the pious and enthusi-
astic singer has in his mind something more durable
and permanent than this short life, or otherwise the
conflict between his hopes and the reality would have
shaken his faith.
Twelfth Principle. — " I firmly hclicve in the coming of
156 THE JEWISH RELIGION.
Messiah; and although he may tarry, I daily hope for
his coming."
When Abraham was chosen by God to be the founder
of a nation proclaiming the Unity of God, when he was
commanded to separate from his relatives and friends
and to travel a stranger in a foreign land, the blessing
promised to him was not to be enjoyed by him in the
present, but by his descendants in remote future : " All
the families of the earth shall be blessed in thee "
(Gen. xii. 3). The same promise was repeated when
Abraham stood the trial, and was ready to bring any
sacrifice in obedience to the Will of the Supreme
Being : " All the nations of the earth shall bless them-
selves in thee" (Ibid. xxii. 18). The conviction that
the seed of Abraham have the distinction and the mission
to become a source of a blessing to all mankind was
transmitted from generation to generation ; from Abi'a-
ham through Isaac to Jacob or Israel, whose descen-
dants, the Israelites, guarded the inherited charge, as
their peculiar treasure. Before receiving the Decalogue
on Mount Sinai, the Israelites were reminded of this
their mission in the words, " And ye shall be unto me
a kingdom of priests and a holy nation " (Exod. xix. 6).
It was not by force of arras or by persuasion that
they were to influence the whole earth, bat by setting
an example of noble, pure, and holy conduct. A
special spot was selected for them where they should,
in seclusion from the rest of the world, be trained in
the true worship of God and in the practice of virtue.
Zion and Jerusalem became in course of time the
religious centre from which " instruction came forth
and the word of the Lord." The Israelites became
OUR CREED. 157
negligent in their mission and faithless to their holy
charge. Instead of leading other nations to the true
worship of God, they allowed themselves to be misled
by them to idolatry ; instead of living a pure life of
justice and righteousness, they yielded to luxury and
lust, and committed acts of injustice and oppression.
They were punished. Troubles followed troubles ; they
lost their independence and their religious centre. The
men of God, the prophets, from Moses to the last of the
prophets, Malachi, foretold the catastrophe, but at the
same time added words of comfort and encouragement,
pointing to a distant future, when " her appointed
time of trouble will be complete, and her guilt atoned
for ; " when Israel will be restored to his land, and
under the guidance of Messiah, " the Anointed of the
Lord," he will be filled with the fear of the Lord
and an earnest desire to do that which is just and
right. Moses, in one of his last addresses to Israel,
said, " And it shall come to pass, when all these things
have come upon thee, the blessing and the curse, which
I have set before thee ; and thou shalt call them to
mind among all the nations whither the Lord thy God
hath driven thee, and shalt return unto the Lord thy
God, and shalt obey his voice, according to all that I
command thee this day, thou and thy children, with all
thine heart, and with all thy soul ; that the Lord thy
God will return thy captivity, and have compassion on
thee, and will return, and gather thee from all the
peoples whither the Lord thy God hath scattered thee. If
any of thy outcasts be in the uttermost parts of heaven,
from thence will the Lord thy God gather thee, and
from thence will he fetch thee," &c. (Deut. xxx. 1—3).
158 THE JEWISH RELIGION.
The glorious times of Messiah are described by Isaiah
in the following words : " And it shall come to pass
in the end of days, that the mountain of the Lord's
house shall be established in the top of the mountains,
and shall be exalted above the hills, and all nations
shall flow unto it. And many peoples shall go and say,
Come ye, and let us go up to the mountain of the
Lord, to the house of the God of Jacob, and he will
teach us of his ways, and we will walk in his paths,
for out of Zion shall go forth the Law, and the word
of the Lord from Jerusalem. And he shall judge
among the nations, and shall reprove many peoples ;
and they shall beat their swords into plough-shares, and
their spears into pruning-hooks : nation shall not lift
up sword against nation, neither shall they learn war
any more " (Isa. ii. 2—4). The same has been pro-
phesied in almost identical words by Micah (iv. 1—4),
a contemporary of Isaiah. The peace of the Messianic
period is figuratively described by Isaiah in the follow-
ing verses : " And the wolf shall dwell with the lamb,
and the leopard shall lie down with the kid ; and the
calf, and the young lion, and the fatling together ; and
a little child shall lead them. And the cow and the
bear shall feed : their young ones shall lie down
together, and the lion shall eat straw like the ox.
And the sucking child shall play on the hole of the
asp, and the weaned child shall put his hand on the
basilisk's den. They shall not hurt nor destroy in all
my holy mountain ; for the earth shall be full of the
knowledge of the Lord, as the waters cover the sea "
(Isa. xi. 6-9). In the days of Messiah all people will
unite in the proclamation of the Unity of God and in
OUR CREED. 159
His worship : " And the Lord shall be King over all
the earth : in that day shall the Lord be one, and his
name one " (Zech. xiv. 9). " Then will I turn to the
peoples a pure language, that they may all call upon
the name of the Lord, to serve him with one consent "
(Zeph. iii. 9).
The distinction given to Israel and to his land wull
again appear in all its glory, Israel is punished,
deprived of independence, even despised and ill-
treated at times ; but with all this he is loved by God,
and not rejected by Him for ever. Isaiah prophesies
as follows : " Remember these things, O Jacob and
Israel, for thou art my servant : I have formed thee ;
thou art my servant ; O Israel, thou shalt not be for-
gotten of me" (Isa. xliv. 21). "For the mountains
shall depart, and the hills be removed ; but my kind-
ness shall not depart from thee, neither shall my cove-
nant of peace be removed, saith the Lord that hath
mercy on thee" {Ibid. liv. 10). Comp. lix. 20, 21 ;
Ix. 19—21 ; Ixvi. 22 ; Jer. xxxiii. 25, 26; Hos. ii.
21, 22.
Those who during the years of Israel's punishment
have despised and ill-treated him will repent of their
conduct when they witness his wonderful redemption.
Their repentance is beautifully depicted by Isaiah in
the passage beginning, "Behold, my servant will be
successful" (Iii. 13). Israel, the servant of God,
patiently bears insults and persecution, faithfully wait-
ing for the fulfilment of the Divine promise. Israel's
oppressors will then, on seeing how God loves him,
confess their wrong and own that Israel has innocently
suffered at their hands. With the redemption of Israel
i6o THE JEWISH RELIGION.
is connected the restoration of tlie throne of David.
" A branch of the house of David " will be at the head
of the nation, upon whom " the spirit of the Lord will
rest, the spirit of wisdom and understanding, the spirit
of counsel and might, the spirit of knowledge, and of
the fear of the Lord" (Isa. xi. 2). Thus Jeremiah pro-
phesies : " Behold, the days come, saith the Lord, that
I will raise unto David a righteous branch, and he
shall reign as king, and deal wisely, and shall execute
judgment and justice in the land. In his days Judah
shall be saved, and Israel shall dwell safely : and this
is his name, whereby he shall be called. The Lord is
our righteousness " (xxiii. 5, 6). All the attributes of
Messiah are those of a human being in his highest
possible perfection. No superhuman qualities are
ascribed to him ; all his glory, all his success, is de-
pendent on the Will of God. He is an ideal man, and
an ideal king, but not more ; if miracles are to be
wrought, it is not Messiah who will perform them, but
God, who will act wondrously for Messiah and Israel.
The advent of Messiah is not expected to change the
nature of man, much less the course of the woi'ld around
us. The only change we expect is, that the Unity
of God will be acknowledged universally, and that jus-
tice and righteousness will flourish over all the earth.
Those who believe in a superhuman nature of Messiah
are guilty of idolatry. Our Sages express this principle
in the words, nv^^'D Ti3y::> x^s natron T\'\'ah nrn n^iyn pi px
nn^l, " There is no other difference between the present
time and the days of Messiah but the restoration of
Israel's independence."
An opinion is mentioned in the Talmud in the name
OUR CREED. i6i
of a Rabbi Hillel — not the great Hillel, the Babylonian
— that " tliere is no Messiah for the Israelites, because
they have already enjoyed the blessings of Messiah in
the reign of Hezekiah " (Babyl. Talm. Sanhedrin, 986).
This can only refer to the miraculous defeat of the
enemy, and the direct benefits derived therefrom by
the Israelites. But the Rabbi by no means rejects
our belief that Messiah will come, and with him the
universal worship of the One God, the universal prac-
tice of virtue in all its forms, and universal peace
and prospei'ity.^ Hillel, however, found no support
for his view ; on the contrary, his error is at once
shown to him, that he forgot the prophets who pro-
phesied after Hezekiah.
There are some theologians who assume the Messianic
period to be the most perfect state of civilisation, but
do not believe in the restoration of the kingdom of
David, the rebuilding of the Temple, or the repossession
of Palestine by the Jews. They altogether reject the
national hope of the Jews. These theologians either
misinterpret or wholly ignore the teaching of the Bible,
and the Divine promises made through the men of God.
The hopes with which our religion inspires us
can never lead us to intrigues, political combinations,
insurrection, or warfare for the purpose of regaining
Palestine and appointing a Jewish Government. On
the contrary, our religion teaches us to seek the welfare
of those nations in whose midst we live, and to conscien-
^ According to Rashi, Rabbi Hillel meant to say that the Jews would
not be redeemed by any Messiah, but by God Himself. Comp. Haga-
dah for Seder-evening, " And I will pass through the land of Egypt ; I
myself, and not an angel."
L
i62 THE JEWISH RELIGION.
tiously take part in the work for their national pro-
gress and prosperity, whilst patiently waiting for the
miraculous fulfilment of the prophecies. Even if a
band of adventurers were to succeed in reconquering
Palestine for the Jews by means of arms, or reacquir-
ing the Holy Land by purchasing it from the pre-
sent owners, we should not see in such an event the
consummation of our hopes.
Does the advent of Messiah and the rebuilding
of the Temple in Jerusalem imply the restoration of
the Sacrificial Service? The last of the prophets,
Malachi, declares that " then the ofiering of Judah
and Jerusalem shall be pleasant unto the Lord, as in
the days of old, and as in ancient years " (Mai. iii. 4).
In the same spirit all the prophets spoke, and when in
some cases prophets denounce sacrifices, it is only the
sacrifices of the wicked that they denounce. Sacrifices
must be preceded by purification of the heart, and by
the earnest resolve to obey the word of God, otherwise
they constitute an increase of sin. When we express
our longing for the rebuilding of the Temple and the
restoration of the Temple-Service — the return of the
priests to their service, and the Levites to their song
and music — it is solely our desire for the opportunity
of serving God according to His Will and command,
and is not a feeling that should be modified by fashion
or taste. It is because of our sins that we have been
deprived of our Temple ; the rebuilding of the Temple
and the restoration of the Sacrificial Service will be
the result of our own purification, and the consequent
Divine pardon.
When will this take place ? We do not know, and
OUR CREED. 163
are content to bear in mind that the time of our
redemption is one of the " hidden things which are
the Lord our God's ; " " If it tarries," says Habakkuk,
" wait for it, for it will surely come, and not later than
the time fixed" (ii. 3). Certain numbers of days and
weeks are mentioned in Daniel,^ but it is not stated
how these are to be counted ; to which period they
are intended to apply ; whether to the time of the
restoration under Zerubbabel, to the period of the
Maccabees, to the destruction of the second Temple,
or to the future and final redemption. It is also
possible that these numbers have some symbolic sig-
nification. In reference to these mysterious numbers
Daniel says (xii. 8—10) : "And I heard, but I under-
stood not ; then said I, O my lord, what shall be the
issue of these things ? And he said. Go thy way,
Daniel ; for the words are shut up and sealed till the
time of the end. Many shall purify themselves and
make themselves white, and be refined ; but the wicked
shall do wickedly, and none of the wicked shall un-
derstand ; but they that be wise shall understand."
These words of Daniel are a warning to all those who
are inclined to compute by means of the numbers
given in Daniel the exact year of Messiah. Many
have disregarded the warning and have fallen into
gross error. It is the duty of the pious Israelite to
have faith in God's wisdom, goodness, and power :
" The righteous shall live in his faith " (Hab. ii. 4).
Thirteenth Frincijjle. — "/ firmly helieve that there
will take place a revival of the dead at a time which
^ Coir. p. supra, p. 122.
l64 THE JEWISH RELIGION.
will please the Creator, Messed he His name and exalted
His memorial for ever and ever."
As imperfect as is our conception of a creation from
nothing, so imperfect is our notion of tlie resurrection
of the dead. We only perceive the dissolution of the
body into its elements, which enter into new combina-
tions and form new bodies ; and it is almost impossible
for us to imagine a reconstruction of the original body
out of its own elements. There is no doubt that the
Almighty produces fresh life from death — we need
only observe the action of Nature in the world around
us to convince ourselves that God is D^nnn rvnn " that
he gives life to things dead." But how this will be
done in reference to our own selves, whether we shall
enjoy the same life, whether our future life will be an
improved edition of the present one, whether all will
be restored to life, or whether the new life after death
will be enjoyed by the soul alone, or by body and
soul jointly : these and similar questions transcend the
bounds of human knowledge. We know nothing but
the bare fact that God can restore to life that which is
dead, and that a resurrection will take place. But all
further description of this event rests on man's imagina-
tive powers. The fact itself is stated by Daniel (xii.
2) : " And many of them that sleep in the dust of the
earth shall awake, some to everlastingf life, and some to
shame and everlasting contempt ; " it is indicated in
the Pentateuch in the words, " I shall kill and I shall
make alive ; I have wounded and I shall heal " (Deut.
xxxii. 39). According to Maimonides, the author of
the Thirteen Principles, the doctrine of the resurrection
of the dead is identical with that of the immortality
OUR CREED. 165
of the soul, calling the life of the soul after separation
from the body, resurrection ; the verse quoted from
Daniel is accordingly interpreted in a figurative sense.
The belief in D'ntDn n^^n " the resurrection of the dead,"
emphatically enjoined in the Talmud, was thus re-
stricted by ]\Iaimonides to the separate life of man's
soul after his death, because the immortality of the
soul appeared to him more rational and more accept-
able to thinking man. This may be the case, but we,
human beings, a combination of soul and body, are, in
reality, as unable to conceive the separate existence of
our soul as we are to comprehend the resurrection of
our body. We are taught that there exists for us a
life beyond the present one. But any attempt to
describe that life must be considered merely as an
act of imagination rather than of knowledge. It is
probably for this reason that no distinct ordinance in
the Pentateuch sanctioned the belief in future life, or
in the immortality of the soul. The belief, neverthe-
less, existed among the Israelites, and found expression
in several passages of the Bible. Foremost among
these is the following verse of Koheleth (xii. 7) :
" And the dust shall return to the earth as it was,
and the spirit shall return unto God who gave it."
David also gives frequent expression to this belief in
his Psalms. In the Seventeenth Psalm, e.ff., he speaks
with contempt of the wealth and the success of the
wicked, and says of himself: "As for me, I shall see
thy face in righteousness ; I shall be satisfied, when
I awake, with beholding thy likeness" (Ps. xvii. 15).
Similarly he says in Ps. xvi. 8— 1 1 : ''I have set the
Lord always before me ; because he is at my right
i66 THE JEWISH RELIGION.
hand, I shall not be moved. Therefore my heart is
glad and my gloiy rejoiceth : my flesh also shall dwell
in safety. For thou wilt not leave my soul to death,
neither wilt thou suSer thine holy one to see corrup-
tion. Thou wilt show me the path of life ; in thy
presence is fulness of joy, in thy right hand there are
pleasures for evermore." In the Book of Proverbs
(xii. 28) we read : " In the path of righteousness there
is life, and a smoothed way where there is no death."
These and similar verses show that the belief in the
immortality of the soul was firmly established among
the Israelites, and found frequent expression in the
words of the men of God.
The belief in the Resurrection assists us in our
endeavour of reconciling the apparent contradictions be-
tween the justice of God and our own experience. The
latter comprises only the transient pleasures of the
wicked and the sufferings of the just in this short life,
and cannot be compared with the pleasure of the good
and the suffering of the bad in the future, eternal life.
Another benefit derived from this belief consists in its
raising us above the ordinary sphere of earthly gains
and losses ; it turns our minds to higher aims ; it
purifies our heart and elevates it.
Opponents of this belief quote some passages from
Job in support of their view ; e.g. : " Before I go
whence I shall not return, even to the land of dark-
ness and of the shadow of death " (x. 2 i). " As the
cloud is consumed and vanishes away, so he that goeth
down to the grave shall come up no more " (vii. 9).
These and similar words were uttered by Job when
he suffered great pain, and wished, as many would
OUR CREED. ' 167
wisli under similar circumstances, to be relieved by-
death from his momentary troubles, unconcerned as to
what might happen in distant future. Besides, Job
is not an Israelite; he is described as a man just and
upright, but need not have had the same convictions
and beliefs as the Israelites. How little the above
verses represent the exact view of Job may be learnt
from the fact that he gives also expression to the
opposite belief: "If a man dieth, will he live again?
All the days of my appointed time will I wait, till my
relief cometh " (xiv. 14). "And when my skin is
gone, when worms have destroyed this body, and
when my flesh is no more, yet shall I see God "
(xix. 26),
NOTES.
On page 1 9 sqq.
The Number of the Principles of our Creed. — The contents of
our Creed has its source in the Bible ; there the Principles are
taught, some directly, others indirectly ; but they are neither
formulated nor enumerated. The most ancient declaration of
faith is contained in the verse : "Hear, 0 Israel, the Lord is
our God ; the Lord is One " (Deut. vi. 4). There is even a
tradition (Midrash Rabboth Gen. ch. xcviii.) that these words
were first uttered by the sons of Jacob, when their father,
in the last hour of his life, wished to know whether all his
children were faithful to the inherited religion. We repeat
these words twice a day, in the morning and in the evening ;
with these words on their lips the martyrs of our nation
suffered death; these words are the last which the pious
Israelite utters before " his spirit returneth to him who hath
given it." "When the Israelites took possession of Palestine,
at the solemn assembly between the mountains of Gerizim
and Ebal, they were not commanded to recite or sign a series
of articles of faith, but to declare their determination to obey
the Will of God as expressed in the Torah. This was also
done by our forefathers when standing round Sinai. They
declared, "All that the Lord hath said, will we do and
hear" (Exod. xxiv. 7). When Elijah on Mount Carmel
had demonstrated the i)erverseness of the Laal-worship, the
169
i-jo NOTES.
Israelites declared, " The Lord, he is God." Jonah describes
himself thus : " I am a Hebrew ; and I fear the Lord, the
God of the heavens, who hath made the sea and the dry
land" (Jonah i. 9). — Also, after the Restoration in the days
of Zerubbabel, Ezra, and ^N^ehemiah, the Jews were exhorted
to act according to the words of the Torah, and they renewed
their covenant with God in this respect, but nothing is
known of a declaration of belief, of reciting or signing articles
of faith. — The struggle with the Samaritans produced special
legislation with regard to certain religious observances, but
there was no need for the formulation of a creed. But care
has been taken that the principles of our faith should find
expression in our daily prayers. Thus the sections which
precede and follow the Shema contain an indirect declaration
of the three fundamental principles of our religion, the
Existence of the Creator, Revelation, and Divine Justice.
The first section, called -ivi"" n3")2 praises God as the sole
source of everything, of light and darkness, of good and evil.
Li the second section (ninx n3")3) we acknowledge in grati-
tude the benefits of Revelation ; and in the third (nSlXJ DDia)
we thank God for the redemption of our forefathers from
Egypt, by inflicting punishment on our oppressors. Al-
though much stress is laid on faith (n2"lOX), and he who was
found wanting in faith was stigmatised as -1313 or "ip^yi "IDID
unbeliever or infidel, j'et no creed was officially formulated.
Even the discussions between the Sadducees and Pharisees,
which concerned also the principles of faith, brought only
about certain changes in the prayer — such as the substitution
of D^iyn IV) Q^iyn p for th)]} IV in the responses of the
congregation during the public service, in order to establish
the belief in the existence of another world and another life
beyond the grave.
The necessity of formulating the principles of faith arose
when the contact and intercourse with other religious com-
NOTES. 171
munities gave frequent occasion to discussions on these and
similar subjects. Witliout some fixed basis, it was feared,
disorder and confusion would disturb the peace in the camp
of Israel.
Thus Saadiah says in Emmioth Ve-deoth .• " I have seen
men drowned, as it were, in the sea of doubts, covered by
the waves of error, and there was no diver to bring them up
from the depth, nor any swimmer to take hold of them and
draw them out. As I possessed enough of what God taught
me to support them, and had the power for upholding them
granted to me, I considered it my duty to assist and guide
my fellow- men according to the best of my abilities." In
ten chapters Saadiah discusses the various theological prob-
lems, and defends the following articles of faith : Existeiice
of God ; His Unity ; Revelation ; Free-will ; Immortality of
the Soul ; Resurrection of the Dead ; Final Redemption of
Israel ; Reward and Punishment. Although these principles
do not seem to have been shaped into the form of a solemn
declaration or embodied in the prayer, they are treated as
themes familiar to the reader, and as elements essential in
the Jewish faith (j^oxn^ D^n^inD IJTOX "ID'S).
Rabbi Abraham ben David (Rabad, na"X"i), in his Hae-
munah haramali ("The Lofty Faith"), seems to assume
three principles : Existence of God, Prophecy, and Reward
and Punishment, which to defend from the attacks of the
unbeliever, he considers as the first duty of the Jewish
scholar (*31'nn) ; but he does not follow this decision in his
book. He comprises all religious truths which he has to
demonstrate under six heads (nnp'!?). The first of them he
calls " Root of the faith ; " it expresses the conviction that
all things in the universe owe their existence to a " First
Cause" — God. Xext comes "Unity of God," which is fol-
lowed by "Attributes of God," "The intermediate causes
of natural changes," " Prophecy " — or nJlinxn nJIDXn, " the
172 NOTES.
subsequent belief," i.e., the belief which follows the belief
in God — and "Divine Providence."
Rabbi Jehudah ha-levi explains to the Kuzarite king his
faith as follows : " We believe in the God of our forefathers,
who brought the Israelites forth from Egypt by signs and
miracles, sustained them in the wilderness with manna,
divided for them the sea end Jordan, gave them the Law
through Moses, exhorted them through His prophets to obey
His commandments : in short, we believe all that is written
in the Torah " (Kuzari, i. 8). He then explains philosophi-
cally " the root of the faith " in the following ten proposi-
tions: (i) The universe is finite; (2) it had a beginning;
(3) the time of the beginning had to be determined by the
Divine Being; (4) God is without a beginning; (5) God
is eternal (i.e., without an end) ; (6) incorporeal ; (7) omni-
scient; (8) all- wise, all-powerful, living; (9) free in His
actions; (10) without change. To these must be added the
belief in prophecy, in the truth of the prophecies, and in
man's free-will, which he fully discusses in the course of the
book.
Rabbenu Bachya, in his "Duties of the Hearts" (nuin
ni23^n), considers also faith as one of these duties, and ex-
presses it in the most simple form, " Belief in God and in His
Law." He does not, however, devote a special chapter to
faith. The first chapter treats of the distinctively Jewish
creed of God's Unity, but less as a duty of belief than as a
duty of research and study for the purpose of philosophically
establishing that God is One. The author states only briefly
in the prefatory notes to the first chapter, that it is our duty
to believe in the Existence, Providence, and Unity of God,
as commanded in the verse, " Hear, 0 Israel, the Lord is our
God, the Lord is One."
Maimonides comprehended our belief in thirteen articles,
known as the Thirteen Principles of our Creed. He insists
NOTES. 173
on the fact that these articles are not the product of cliance ;
they are the result of long study and deep research. Every
one of them is essential, and he who rejects any of them is
an infidel ("1D13), and puts himself by such rejection outside
the Jewish community ("pNlt^* ^^3D NVV).
Rabbi Joseph Albo criticised Maimonides' thirteen articles
of faith (q^P*];). Whilst recognising all of them as true,
he would make a difference between fundamental principles
(□'•"ip^y) and secondary beliefs (□''t^'"lt^'). The former are all
those dogmas by which Judaism falls and stands, without
which Jewish faith cannot be imagined; the latter are those
principles which are actually true, but Judaism can be con-
ceived without them. To the former he counts, e.g., the
belief in the existence of God, to the latter the belief that
to Him alone prayer is to be offered. For Judaism cannot
be conceived without the belief in God's existence, but could
be conceived without the belief that only God is to be
prayed to. Albo further finds fault with Maimonides for
not having embodied in the Creed the belief in man's free-
will, in the truth of the Biblical account of the miracles,
in the Creatio ex nihilo, and the like. To these objections
Maimonides would reply, that the articles enumerated by
him were all actually fundamental, the question whether
Judaism could be imagined without this or that principle
being of no importance whatever; and that the dogmas
named by Albo as omitted, were implied in the Thirteen
Principles. According to Albo there are three fundamen-
tal principles (nnp^y) : Existence of God, Revelation, and
Reward and Punishment. The first includes four articles
{n>^-)^) : Unity of God, His Incorporealitj--, Eternity, and
Perfection ; the second implies three : God's Omniscience,
Divine inspiration, and Divine messengers (prophets) ; the
third only one : Providence. Albo's criticisms on Mai-
monides have passed away without effect. The Principles
174 NOTES.
of Faith as formulated by Maimonides have found their way
into the daily Prayer-book in prose and poetry, and have
since formed an essential element in every text-book of
Jewish religion. Modern theologians erroneously quote
Albo in favour of rejecting some of the articles, because he
speaks of three fundamental principles ; but they forget that
Albo never rejects any of the thirteen principles ; he only
insists on making a difference between those which are
more and those which are less fundamental.
On the First Principle, pp. 22 sqq.
Maimonides does not mention the term Creator except in
the beginning of each paragraph as a substitute for " God."
He employs the philosophical term " First Cause " in defining
the existence of God. In the sixty-ninth chapter of the
first book of " The Guide " we find the explanation thereof.
He says : " The philosophers, as you know, call God the First
Cause (n?y and n3D) ; but those who are known by the
name Mutakallemim (Mohammedan theologians) are very
much opposed to the use of that name, and prefer to call
Him ' ISIaker ' (''il'lS), believing that there is a great difference
whether we use the one term or the other. They argue thus :
Those who say that God is the Cause, implicitly assume the
coexistence of the Cause with that which was produced by
that Cause, and believe that the universe is eternal, and that
it is inseparable from God. Those, however, who say that
God is the Maker do not assume the coexistence of the
maker with his work ; for the maker can exist anterior to
his work ; we cannot even imagine how a maker can be in
action unless he existed before his own work. This is an
argument advanced by persons who do not distinguish be-
tween the potential and the actual. For there is no differ-
ence Avhether we say ' cause ' or ' maker ; ' ' cause ' as a mere
NOTES. 175
potentiality precedes its effect ; and. ' cause ' as actuality
coexists with its efi'ect. The same is the case with ' maker ; '
so long as the work is not done, he is a maker potentially,
and exists before his work ; he is an actual maker when the
work is done, and then he coexists with his work."
" The reason why the philosophers called God ' the Cause '
and did not call Him 'the Maker' is not to be sought
in their belief that the universe is eternal, but in other
principles, which I will briefly explain to you. Everything
owes its origin to the following four causes : the substance,
the form, the arje?is, the final cause. The philosophers believe
— and I do not differ from them — that God is the agens,
the form, and the final cause of everything; in order to
express this, they call God ' the Cause ' of all things.
Every one of these three causes leads, through a chain of
causes, to God as the Eirst Cause." Maimonides further
points out in this chapter that the choice of the term by no
means decides the question whether the universe has had a
beginning or not.
Maimonides has been severely criticised by his successors
for the absence of the belief in " Creation from nothing "
from the Creed. In " The Guide " Maimonides distinctly
states that the arguments for " Creation from nothing " and
the arguments against it are equi-balanced, and that for this
reason he follows the literal interpretation of the Scripture
as regards Creation. Were the arguments in favour of the
eternity of the universe stronger, he would not have found
any difficulty in interpreting Scripture accordingly. Such
being the view of our great philosopher, he could not make
the belief in Creation part of the Creed, or declare that all
who denied the Creation from nothing were unbelievers.
However strange this argumentation of Maimonides may
appear, and however arbitrary his treatment of Scriptural
teaching, his view is not without justification. It seems
176 NOTES.
strange that, in spite of all his reverence for the Bible, he
should have entrusted himself entirely to the guidance of
his own reason, and forced, as it were, the Bible by peculiar
interpretations to follow his reasoning. In truth, however,
the method of Maimonides is neither strange nor arbitrary.
There is no doubt that figurative language is extensively
used in the Scriptures, especially in the poetical and the
prophetical books. Whether a certain expression or phrase
was to be understood in its literal meaning or in a figurative
sense must be learnt from the context ; in some cases — as,
e.g., in the exhortation, " Ye shall circumcise the foreskin of
your heart" (Deut. x. i6) — the figurative sense is accepted
by all, whilst in other cases opinions are divided. Our
decision in favour of the one interpretation or the other is
based on our conviction that the Bible contains nothing but
truth. "When we discover a contradiction between a Biblical
statement and the dictates of our reason, we are sure that
we have erred either in the right understanding of the words
of the Bible or in our reasoning. On finding the mistake in
our reasoning we abandon what we have hitherto considered
as fully established ; but so long as we are unable to discover
where our reasoning is faulty, we either suspend our judg-
ment for the present and consider the question as one of the
problems which we have not yet been able to solve satis-
factorily, or, Avhenever possible, we attempt to reconcile by
figurative interpretation the teaching of the Bible with the
results of our research. Maimonides is therefore justified in
saying that so long as reason does not decide against the
teaching of the Bible in its literal sense he would adhere to
the latter, and only if reason were to decide against the
Creatio ex nihilo, he would follow reason and interpret
Scripture accordingly.
It cannot be denied that Maimonides travelled here on
rather slippery ground, and set a dangerous example ■when
NOTES. 177
he admitted tliat lie would interpret Scripture according to
his preconceived view of the world's beginning. But, on
the other hand, it must be owned that many passages of the
Bible admit of a figurative interpretation, and the reader
must follow his own reason and discretion in deciding in
each particular case which of the two interpretations is
the correct one. ]\Iaimonides has not made excessive use
of this license.
Saadiah in his Emunoth Ve-deoth devotes the first chapter
to the problem of the Creation. It is headed tJ>nn " Crea-
tion," and examines thirteen different opinions as to the
origin of the universe. In the conclusion of this chapter he
makes the following remarks : " Perhaps some one might
ask in what manner something was produced from nothing.
To this we reply as follows : If we were able to understand
this, we should not have ascribed the creative act to God
alone. But we declare God as the only Creator, because Ave
can form no idea as to the manner in which something is
created from nothing. Those who desire us to show them
how to do this, desire, in fact, that we should make them
and ourselves creators. We only conceive in our mind the
fact of the Creation, but cannot form an idea or image
of the process itself. . . . There may be some who think
little of the universe, and wonder tliat this should be the
result of all the power and wisdom of God. We reply that
He created as much as, according to His knowledge, would be
within the range of man's observation and perception, and
Avould be sufficient to teach man the existence of God. . . .
How can we conceive the idea that the laniverse counts only
4633 years? But the universe has been created, as we
believe, and must have had a beginning at a certain time.
Suppose we had been living in the year 100; we should
then not have been surprised : why should we be surprised
now 1 " The, question as to the purpose for which the uni-
178 NOTES.
verse was created, Saadiah makes three attempts to answer.
Maimonides, however, in " The Guide," more correctly, shows
that the question is unanswerable and superfluous. For,
whatever purpose we assume, we must always further inquire
what is the purpose of this purpose, and so on ad infinitum,
till we arrive at the answer, it was the Will of God. If the
prophet declares that God "hath not created it in vain, but
hath formed it for dwelling," he likewise says implicitly
it was the Wilt of God that the earth should be for a
dwelling.
The question, however, arises whether the Biblical account
of the Creation harmonises in all its parts with the results
of scientific research. To prove the existence of harmony
between the two discordant elements has been since days
of old the task which theologians proposed to themselves ;
philosophic culture forced them to accept the doctrines of
a certain school of thought as established truths, whilst
religious feeling would not allow them to abandon the
teaching of the inspired writers. But the search after this
harmony Avas superfluous, and the harmony found was
illusory. For, whilst the teaching of the Bible remains un-
changed, the systems of philosophy and science, like every-
thing human, have no claim to permanency ; each system has
its season ; it begins to shine, and rises higher and higher ;
and when it has reached the zenith, it begins steadily to
decline till it disappears beneath the horizon of science.
So long as Aristotle and Ptolemy Avere dominant, theologians
exerted themselves to show that the account contained in
the first chapter of Genesis fully harmonises with Aristotle
and Ptolemy. When these princes were dethroned, and
their places were occupied by others, the old harmony was
gone, and a new method had to be invented. Maimonides
has clearly pointed out how the conflict between reason and
faith, where it existed, could best be brought to a conclusion.
NOTES. 179
Such of the laws of nature as have been established by
human acumen and human observation have been dis-
covered in the phenomena of existing nature ; but the plie-
nomenon of creation has never been observed in nature
from which we could learn the laws of creation.
In the seventeenth chapter of the Second Book of " The
Guide " Maimonides says as follows : " Everything produced
comes into existence from non-existence ; even when the sub-
stance of a thing has been in existence, and has only changed
its form, the thing itself which has gone through the process
of genesis and development, after having arrived at its final
state, has properties different from those which it possessed
at the commencement of the transition from potentiality
to reality or before that time. ... It is quite impossible
to infer from the qualities which a thing possesses after
having passed through all the stages of its development what
its condition was at the moment when this process com-
menced ; nor does the condition of a thing at that moment
show what its previous condition had been. If you make
this mistake, and attempt to prove the nature of a thing in
potential existence by its properties when actually existim?,
you will fall into great confusion ; you will reject evident
truth and admit false opinions. ... If philosophers would
consider this well, and reflect on it, they would find that it
represents exactly the dispute between Aristotle and our-
selves. We, the followers of Moses, our teacher, and of
Abraham, our father, believe that the universe has been
produced from nothing, and has developed in a certain
manner, and that it has been created in a certain order.
The Aristotelians oppose us, and found their objections on
the properties which the things in the universe possess M'hen
in actual existence and fully developed. We admit the
existence of these properties, but hold that these properties
themselves have come into existence from absolute non-
i8o NOTES.
existence. The arguments of our opponents are thus refuted ;
they have demonstrative force only against those who hold
that the nature of things as at present in existence proves
the Creation. But this is not my opinion."
This reasoning holds good with regard to the modern
theory of Evolution. We may be able to discover numerous
facts in evidence of this theory, Ave may well conceive the
idea of a protoplasm developing into a whole system of
worlds, and yet our belief in the truth of the Biblical
account of the Creation is not shaken in the least. The
laws of Evolution are the result of the creative act of the
Almighty, and not its cmises ; they include nothing that
could disprove the correctness of the theory of Creatio ex
nihilo.
Eabbi S. R Hirsch, in his " Commentary on Genesis " (i.)
says : " The word ri'L"S"l2 ' in the beginning,' teaches that
nothing preceded the act of Creation ; that there was a Cre-
atio ex nihilo. This truth forms the foundation of the faith
which the Divine Law is intended to establish in our hearts.
The opposite theory is the doctrine of the eternity of the
substance, a theory which leaves to the Creator nothing but
the function of giving form to the substance that has existed
already from eternity, and which has been the basis of the
heathen belief up to the present day. . . . The first word
of the Torah dispels the darkness of this false belief ; and
the words, ' The opening of thy word giveth light ' (Ps.
cxix. 130), have in the Midrash correctly been applied to
the word n^CXI^- Everything, the matter and the form of
all beings, is the result of the free will of the Creator, who
continues to rule matter and form, and to determine both the
natural forces and the laws of their action. For it is His
free will that created matter, endowed it with certain forces,
and fixed the laws by which the forces impress the different
forms on it."
NOTES. i8i
The idea of development and evolution is not entirely ex-
cluded from the account of the Creation. Not in one moment
or in one day was the universe produced, but in six days
by successive creations of a systematic order. In Mishnah
Aboth (v, i) this is expressed in the following way: "By
ten words (nilDXO) the universe was created, although
this could have been done by one word." Commentators
have variously attempted to explain this fact, and to show
that the order observed in the Creation was determined by
the nature of the things themselves. Thus Ibn Ezra believes
that the successive creations were the results of the continued
action of light and heat.^ But it is by no means necessary
to reconcile the Biblical account with every theory that
happens to be considered by some scholar or school as the
right one. There may be found in nature and in the work-
ing of the natural laws some facts analogous to certain acts
of the creation ; but a perfect equality of two such incon-
gruent things as the creation from nothing and development
of created beings is impossible. By forcing the text of the
Bible into such harmony we deprive the account of its poetry
and beauty, and weaken the force of its teaching.
Science teaches that millions of millions of years must
have elapsed before the earth received its present form ;
that it took millions of years before the light of certain
stars could reach the earth. In all these calculations one
important factor is ignored, viz., that for every development
something must be given, which is subject to the process of
developing ; to determine in what condition that something
was, when it passed from the passive state of creation to the
active state of developing, is a problem for the solution of
which there is no analogy in nature. He who could create
a germ endowed with all the natural forces required for
^ See Essays on the Writings of Ibn Ezra, by M. Friedliinder, p. 7,
note I.
i82 NOTES.
development and diflferentiation into the great variety of
forms which we perceive at present, must certainly have
been able to create the things actually endowed with these
forms. Thus, also, the various strata of the earth, whatever
forms they contain, cannot with certainty be described as
the results of development; they may just as well have
come directly from the hand of the Creator.
Maimonides (The Guide, xxx.) says in reference to this
question : " You should also know the dictum of our Sages
— ' All the beings of the work in the beginning (nti'I?D
JT'^'XId) were created in their full height, their fully de-
veloped reason, and endowed with the best of properties.'
Note this, for it involves an important principle. — The work
of the Creation went on for six days ; every day brought to
light a new force, a new result of a creative action, but on
the seventh day ' God declared ^ the work which He had
done as finished,' as endowed with the properties and forces
required for their further development " (The Guide, I.
Ixvii.).
Science has proved, it is maintained, that the earth does
not form the centre of the universe, and that man does not
form the principal object in nature, in opposition to the
teaching of the Scriptures that the earth is the centre round
•which the whole universe revolves, and that man on earth is
the lord of the creation. Whatever view the authors of the
Biblical books held as regards the systems of the universe,
whether they placed the earth in the centre or not, whether
all the stars and systems of stars existed, in their opinion,
only for the sake of the earth or for the benefit of man,
their object was to address man, to instruct him, and to teach
him the omnipotence, wisdom, and goodness of God. For
^ The Piel of a verb has frequently this meaning, e.g., J^'iD "to be
holy;" Pi., "to declare as holy ;" -^^^ "to be pure;" Pi., "to de-
clare as pure;" so n^S "to be at an end;" Pi., "to declare as
being finished."
NOTES. 183
tlais reason the account of the Creation is given in such a
manner that man should be able to reproduce in his mind the
work of each day of the Creation, to view it from his stand-
point, and to recognise the benefits each day's work bestowed
on him. The fact that other beings are benefited at the
same time, and that the benefit they derive is likewise
part of the Creator's design, is by no means denied by those
who believe that the well-being of man was included in
the design of the Creator. It is part Of our duty of grati-
tude to ascribe the benefits we enjoy to their Author. The
prophets and the inspired singers knew well the place whicli
weak and mortal man occupies in the universe ; but they
did not ignore the dignity and importance with which the
Creator endowed him in spite of all his weakness and
apparent insignificance. " What is inan,'^ exclaims the
Psalmist, " that thou art mindful of him ? and the son of
man, that thou visitest him 1 And yet thou hast made hhn a
little lower than angels, and hast crowned him xoith glortj and
honour " (Ps. viii. 5, 6).
On the Ffth Principle, p. 44.
The principle that no other being but God is worthy of
being addressed in prayer implies the belief that God can
fulfil our petitions. We believe in the efficacy of prayer.
It is true that when we communicate our wishes to the Most
Holy, our just Lord and our loving Father, we are eo ipso
reminded to examine our desires, whether they contain any-
thing unholy, anything unjust or ignoble. Prayer to God
has tlierefore the salutary effect of purifying, refining, and
ennobling our heart. It banishes evil thoughts, and thus
saves us much pain and sorrow. This effect may have been
designed by the Creator, and it may be for this purpose that
He has endowed us with a natural impulse to pray, and
has taught us to pray in His Holy Word. But this cannot
l84 NOTES.
Le tlie direct object of prayer. The immediate effect sought
to be obtained by this act is the fulfilment of our wishes.
Every such fulfilment implies a miracle, a deviation from
the regular course of nature. We are not in the habit of
praying for things -which wo expect as the sure result of
the natural laws ; we may praise and admire nature in its
workings, but we shall never ask nature for the fulfilment
of our desires. Only those things which we believe to be
dependent solely on the free decision of the Supreme Being
can form the substance of our petitions ; and since we
believe that everything, the regular working of the natural
laws not excepted, depends on the Will of God, we include
in the objects of prayer whatever concerns the well-being
of individual man and society at large.
There have been thinkers that formed such an idea of
God that they were compelled to deny Him every direct
influence on human affairs. Some thought it incompatible
Avith the notion of God's Unity and Immutability that He
should be moved by man's prayer to do something which
otherwise He Avould not have done. Again, others believe
that the laws of nature — whether given by God or not —
are so permanent that they never change under any circum-
stances. Prayer has therefore been explained to be of a purely
subjective character, and to effect only the above-mentioned
improvement of man's heart. But could we really pray to
God to grant us the one thing or the other if we were convinced
that He cannot grant us anything, but must allow nature to
take its course 1 Can a prayer offered in such a frame of mind
be called a " prayer without lips of deceit " 1 In opposition
to such theories our teachers purposely introduced into the
daily prayer here and there a reminder of the true theory in
words like the following : nt:>j;D n^DH DV !?3a nVJ2 K'lnan
n''EJ'X"i3 " Who repeateth anew every day regularly the work
of the Creation." ^ He is constantly iij^ -i^v, "IK*n KIIS, riTlD
NOTES. 1 85
D^n!2n ; He constantly " formeth light," " createth darkness,"
"givetli life to the dead," ic. ; tlicy have expressed our grati-
tude to God ny ^D2L*' TTinvoi i^nx'pD: byi ):w dv 'pnn:;' yo: hv
"for His miracles which in our behalf He performs every
day, and for His wonders and kindnesses shown at all
times."
" This idea of God's real and active rule in the universe is
the basis of prayer. It is not only the belief in the truth of
the Biblical account of miracles that enables us to pray to
our Father, but the conviction that wonders and miracles
are constantly wrought by Him. In the Talmud and inthe
Midrash man's earning his daily bread (nD3"iD) is declared to
be a miracle by no means inferior to the miracles wrought
for the deliverance of the Israelites from Egypt. — ' Is need
greatest, is God nearest,' is a well-known saying, the truth
of which many have experienced in the course of their life.
Those who have been dangerously ill, and after liaving
found that man, with all his science and resources, was in-
capable of affording relief, gradually recover their former
health ; those who have shared with others a common
danger, and while their companions, under exactly the same
circumstances, perished, were themselves saved ; those who,
having exhausted every means conceivable to them of ob-
taining a livelihood, at length find a new path of subsist-
ence opened to them : all these have experienced the
Divine help and His nearness in their distress ; they have
learnt to recognise the miraculous power of Providence. But
it is not only in such extraordinary events that the finger of
God is seen ; to him who has eyes to see they appear daily
and hourly. We are exposed to many dangers, the existence
of which Ave frequently only learn when w^e are safe ; we
escape them by a miracle." ^
The Immutability of God and of His decrees is frequently
^ Die Religions- Philosophic der Juden, by S. Hirsch, p. 445 JT-
1 86 NOTES.
insisted upon in Scripture. "I, the Lord, I change not"
(Mai. iii. 6). " God is not a man, that he should lie ;
neither the son of man, that he should repent" (Num. xxiii.
19). "The Strength of Israel "will not lie nor repent; for
lie is not a man, that he should repent" (i Sam. xv. 29).
"And he hath established them for ever and ever : he hath
made a decree, and it shall not pass away " (Ps. cxlviii. 6).
— This immutability, however, does not interfere with the
free-will of man and its consequences. The teaching of
the Bible is beautifully expressed in the well-known sen-
tence : niTjn yi ni« p^ajjo npn\"i n^sn nDun " Eepentance,
prayer, and good deeds remove the evil of the divine decree "
(Musaf of Rosh ha-shanah) ; whatever a man has forfeited
by evil deeds, he may recover by prayer and improved
conduct. This lesson is taught in the Bible on every page,
and is illustrated by the history of Israel. For this reason the
prophets were sent to the people of Israel to exhort them,
and to show them how they could, by means of repentance,
ward off the impending catastrophe. To non-Israelites the
same mercy was extended, as is shown by the history of the
mission of the prophet Jonah. — Mishnah Aboth (iv. 13)
therefore declares, " Repentance and good deeds are like a
shield against punishment," 1J23 onriD D''3'1D D''Lrj;D1 T\2V^n
Tlie seeming incongruity of the two principles, God's
immutability and man's hope for mercy and pardon from.
God, has to some extent occupied the attention of our
ancient teachers, " If our condition for a whole year is
determined in advance, what is the good of our daily prayers
and our supplication for God's help in times of trouble 1 "
Such is the question asked in the Babylonian Talmud, Rosh
ha-shanah (i6a), and the answer is given, mip ilpVi ns^
mtJ "inxi mii " Prayer is of good effect both before the
decree and afterwards." It is always in the power and in
NOTES. 187
the will of the Almighty to accede to our petitions and to
fulfil our wishes. The question has since been repeated
frequently, but no better solution has as yet been supplied.
AT)rahani, who was the first teacher of monotheism, has
also been made by tradition the father of prayer. In the
Biblical account he is the first who uttered a prayer ; a
prayer in the true sense of the word, not for himself, but
for his fellow - men. The words of Cain, Nt^*3?D ""Jiy Sn3
"My punishment is greater than I can bear," have not the
character of prayer, nor can the " calling by the name of
God " in the age of Enosh be considered with certainty as
an expression of prayer. Tradition relates, therefore, that
before Abraham there was no one that called God by the
name jnx "Lord." Abraham was the first who recognised
God as Lord of man, in whose hand his fate lies, — the
condition sine qua non of prayer. From Abraham onwards
prayer remained the chief refuge in danger, and the best
solace and relief in time of trouble.
AV^hilst, however, insisting on the belief in the efficacy
of prayer, our Sages teach us that it would be Avrong to ex-
pect that every petition uttered before God must be granted.
We pray to the Almighty, being convinced that it is in His
power to grant what we pray for ; but we must trust in the
wisdom and mercy of God, that the rejection of our peti-
tion is also for our good. " He is near to all those who call
on him, to all those that call on him in truth," who con-
tinue to trust in Him and His goodness even when their
wishes are not fulfilled. It would be almost equal to super-
stition to believe that any words, however earnest and
devout, uttered by us will infallibly have the desired effect.
The Mishnah (Aboth ii. 13) therefore teaches: t'yn bx
D*3i:nni D''On-| n'pX yip in^sn " Do not make thy prayer
a fixed claim or demand, which must be fulfilled, but a
supplication for mercy, which may or may not be granted."
1 88 NOTES.
The belief that the praj-er will undouhtedly be fulfilled is
denounced in the Talmud as n^Dn ]VV " Looking out with
certainty for the effect of the prayer." ^ Since the principal
object of prayer is the granting of our petitions, prayer will be
superfluous when no wants will any longer be felt, xn^ Tny'?
m'p'Ol ni^Dnn " In future prayers will be discontinued ; " only
□biy^ r\hl22 nrx mm nh^n "The prayer of thanksgiving
will never be discontinued." "In the enjoyment of the
purest blessings our feelings of gratitude will never die
out" (Yalkut on Ps. Ivi.).
Rabbi Joseph Albo, in the book Jkkarim, says (lY. xvi.) :
" Although Prayer is not one of the principles of our Torah,
it is intimately connected with the belief in Providence, and
every one who believes in Providence ought to believe in the
efficacy of prayer. For he who does not pray to God in
time of trouble either does not believe in Divine Providence,
or if he does believe, he doubts whether God is able to
supply his wants ; in both cases man is an unbeliever. It is
also possible that a person who believes in Divine Providence
and in God's Omnipotence doubts whether he deserves that
his prayer should be granted — a feeling of humility which
ought indeed to fill the heart of every person — but this idea
must not prevent him altogether from praying to God con-
cerning his wants. If he docs not pray from this reason, he
may believe in God's justice, but he does not believe in His
mercy and kindness. It is also contrary to the teaching of the
Bible. * Not relying on our righteousness do we offer our sup-
plication before you, but on your great mercy !' For the bene-
fits bestowed by God on His creatures are acts of love, not
of recompense. . . . Man receives benefits, whether he is
entitled to them or not, because prayer gives him a quali-
fication which he does not possess by nature, and enables
^ The phrase n^Sn \\''V is also used in the sense of " devotion during
prayer."
NOTES. 189
him to receive such good things as coukl not be obtained
from any other being or through any other means. , . ,
"There are some who doubt the efficacy of jirayer ; they
argue thus : We must assume that a certain good thing has
been either decreed or not decreed in favour of a certain
person : if it has been decided, prayer is not wanted ; and if
it has not been decided, how can prayer effect a change in
the "Will of God, who is unchangeable 1 Neither righteous-
ness in action, nor prayer, is of any avail in procuring any
good thing that has not been ordained, or in escaping any evil
that has been decreed. This is also the argument of Job
in chap. xxi. But the answer to these arguments is this :
Whatever may have been decreed, certain conditions must be
fulfilled before the decree is executed. If a good harvest is
decreed to a certain person, he must plough and sow before
he can secure such a harvest ; if punishment is decreed
against him, the punishment is not inflicted in the absence
of continued and repeated sinning. The history of King
Ahab shows that the evil decreed against any sinner takes
no effect if the sinner repents and is turned into another
man. The change that takes place in man himself is the
direct effect of prayer and righteousness ; it prepares and
qualifies him for receiving benefits and protection from evil.
()ur Sages say therefore : Prayer has its good effect both
before and after the Divine decree. The Immutability of
God is not less consistent with Efficacy of Prayer than it
is with His knowledge of things which are possible, and
may happen or may not happen. God and His know-
ledge being unchangeable, everything must be certain and
nothing merely possible. And yet we are convinced of the
existence of these things, and believe at the same time in
the Immutability of God's knowledge. In the same manner
we are convinced of the Efficacy of Prayer without doubting
the Immutability of God's Will."
I go NOTES.
On Revelation, i?. 46.
The term i^»23 " prophet " only expressed the prophet's
function of addressing his fellow-men when inspired and
impelled by the Spirit of the Lord. The verb "to pro-
phesy " is therefore in Hebrew expressed by the nifal or
passive. In so far as the Word of God has been revealed to
him he is called nSI, HTin and ns^' " Seer," wrh^ :^'^X "Man
of God," ni"in K'''X "The inspired." In the time of Samuel
the title nx") was generally given to the prophet instead of
X"'33 (i Sam. ix. 9), as his advice Avas also sought hy
many who believed him to be able to foresee coming events
and to know everything. As, however, the word ^"'33 only
describes the prophet as addressing his fellow-men, it is
used both of the true and the false prophets, and also of
teachers and preachers generally. The Targum on the Pro-
phets (Jer. xxix. 15 ; Isa. xxix. 10) renders, therefore,
the term ^^'•33 in some instances: |"'s'?d "teachers," ^nsD
"scholars."
The enthusiasm manifested by the prophet in his mode of
address, or in his endurance of insult and ill-treatment, made
him sometimes appear in the eyes of the public as though
he were struck with madness, so that scoffers used S''33 and
l?3t^'D " mad," as synonyms (Jer. xxix. 26), and x33nJD is
both one who acts as a prophet and one who imitates the
appearance of a prophet (i Sam. xviii. 10).
The false prophets are divided by Jeremiah into three
classes : there were those who Avere guilty of a direct plagiar-
ism, preaching the Divine messages of the true prophets and
describing them as their own inspiration. There "were others
who plagiarised and reproduced true prophecies in a form
and style of their own, and others again who altogether
invented dreams and visions. The principal test for dis-
NOTES. 191
tinguishing between the true and tlie false prophets was the
purity of moral and religious conduct. In matters wholly
indifferent as regards morality and religion the prophet was
believed after having established his trustworthiness in some
way or other, and his advice was acted upon. The prophet
himself could easily detect the fraud of a false prophet ; for
what he was commanded by God to do, another prophet
could not, speaking in the name of the same God, order not
to be done. The prophet, therefore, who deceitfully induced
"the man of God" to return to Beth-el by the very way
Avhich the word of God had forbidden him to go again
(i Kings xiii. iS), could not have been a true prophet,
although he was subsequently entrusted with a Divine
message for "the man of God." Bileam was likewise for
a certain purpose made the bearer of God's words, although
he was by no means a good man. In either case the sinful
intention of the false prophet was stigmatised as contrary
to the Will of the Most High, and both had, as it were,
to own the wickedness of their intention or the wrong of
their actions.
The subject-matter of the prophecy is called " the vision,"
" the word of God," or " the burden of the word of God." In
the days of Jeremiah the term " burden of the Lord" seems
to have been used contemptuously of the prophetic utter-
ances in the sense of " trouble " and " strife " (comp. Deut.
i. 12), and the prophet Avas ironically asked by the people,
" AVhat is the burden of the Lord ? " Jeremiah exhorts them
to say, " AVhat hath the Lord answered thee ? " or " What
hath the Lord spoken?" "But the burden of the Lord
shall ye remember no more ; for the burden shall be the
man's to whom His word is brought " (Jer. xxiii. ;^6).
192
NOTES.
On the Sixth Princi^^h, p. 131.
Saadiah in Emnnoth ve-deoth iii. says : *' Some men believe
that we have no need of prophets, our reason being able to
distinguish between good and evil. But if this were the
case, God would not have sent messengers to us, because
He does not do a thing that is purposeless. I considered
the question thoroughly, and found that the mission of the
prophets was necessary, not only for the promulgation of
categorical commands, but also for that of rational precepts.
Thus the duty of thanksgiving to God for His goodness
is dictated by our own reason, but the Divine messengers
had to fix the time and the form of thanksgiving. Again,
adultery is rejected by our reason as a crime ; but the Divine
teaching determines the conditions of the bond that unites
man and wife. . . .
" As a test of the prophet's truthfulness and trustworthiness
a sign is given, which consists of an act implying a deviation
from the ordinary laws of nature (comp. Exod. iii. and iv.).
The Israelites are therefore frequently reminded of ' the
great wonders which their eyes saw ' (Deut. vii. 1 9). Those
Avho believed after the sign was given Avere 'tlie righteous,'
whilst those who did not believe 'went astray.' . . .
" The object of ' the wonders ' was to produce belief in the
prophecies ; except for such a purpose as this, the regular
course of Xature is not disturbed, so that man can make his
plans and arrange his affairs on the basis of the continuance
of the laws of Nature. The messengers sent by God were not
angels, but men like ourselves, in order that the force of the
sign may be more apparent ; for, seeing that beings like our-
selves perform things which we cannot perform, we conclude
that a higher Being has endowed them with extraordinary
power for a special purpose. If, however, angels had been
chosen for the task of prophets, we should not have con-
NOTES. 193
sidered their performance as signs ; but, not knowing the nature
of angels, we should have thought that such acts were within
the regular and natural powers of angels. Prophets, like other
Imman beings, cannot dispense with the regular functions of
the organs of their body ; they are subject to the different
conditions of health ; to poverty, ill-treatment on the part
of their fellow-men, and to ignorance about future events,
except those communicated to them by Divine inspiration.
— I found it necessary to state this here, because there
are people who believe that the prophet does not die like
ordinary people ; others deny him the sensation of hunger
and thirst ; others again think that he does not suffer
from violence and wrong directed against him, and some
even believe that nothing is hidden from him. These ' do
not know the thoughts of the Lord, and do not understand
His counsel.'
" It is, further, my conviction that the prophets were satis-
fied, by some extraordinary supernatural phenomena, that they
were addressed by the Almighty. (Comp. Exod. xxxiii. 9 and
Ps. xcix. 7 : 'In a pillar of cloud he speaketh to them.')
" As to the relation of the Egyptian Magicians to Moses, we
are informed that ten miracles were wrought by Moses and
only three by the Magicians. Even these three were only men-
tioned in order to show the difference between Moses and the
Magicians. Moses acted openlj^, the Magicians secretly ; the
effect of Moses' doing was felt throughout the whole country,
that of the Magicians only in a limited space. . . .
" Some one might ask, ' How could Jonah have been chosen
for his mission 1 Wisdom would forbid us to appoint for an
important mission a messenger that is disobedient.' But I
have examined the Book of Jonah, and have not found any
statement as regards the disobedience of Jonah. On the
contrary, I assume that he, like all prophets, brought the
Divine message to the Ninevites. We frequently find in the
N
194 NOTES.
Pentateuch. ' Speak to the children of Israel and tell them,'
and we assume that Moses told the Israelites, although this
is not distinctly mentioned. The reason why Jonah fled is
this : the first message which he actually brought to the
inhabitants of Nineveh contained simply a summons to
repentance. He feared that he would be again sent to
threaten with punishment if they did not return ; and if
they returned and the threatened catastrophe did not occur,
they might in course of time begin to doubt the veracity of
his words. He tlierefore left the land, which was distin-
guished as the land of prophecy (Jonah iv. 2)."
liahbi Jeliudah ha-levi, in the book Cuzari (V. xii.),
describes prophecy as an extraordinary gift granted by the
Almighty to such human beings as are qualified for it by
the highest degree of intellectual development, moral conduct,
and an earnest desire for communion with God. Such quali-
fication is found only in a few privileged individuals — " the
heart of mankind" (Qixn 3^) — who, as it were, possess it as
an inheritance transmitted from generation to generation,
but it can only be possessed or acquired under certain
favourable conditions, e.g., that the prophet live in Palestine,
the land of prophecy, or have his attention directed to Pales-
tine (I. xcv.).
It was, however, necessary that mankind should derive a
benefit from the revelations made to the prophets. All had
to learn that it was possible for a human being to receive
a direct communication from God. This lesson was given
when the Israelites stood ;-ound Mount Sinai, and sud-
deidy became prophets. Por, although the Israelites be-
lieved in the Divine mission of Moses after he had done
many wonderful deeds, there remained yet a doubt in their
minds whether God could speak to man, and whether the
Torah did not originate in the plans and schemes of human
beings, which by the help and assistance of God developed
NOTES. 195
to perfection ; for it seemed strange to them to ascribe speech,
which is corporeal, to a spiritual being. It is this doubt
which God intended to remove from their hearts ; they were
therefore commanded to sanctify themselves inwardly and
outwardly, whereby they were prepared for the condition of
prophets and for hearing the Tvords of God which were to
be directly addressed to them. After a preparation of three
days they received the Decalogue, not from any prophet or
other person, but from God Himself. But they felt their
weakness and their inability to witness such a great sight
again. They were convinced that the Torah was communi-
cated by God to Moses, and was not the result of human
invention ; that prophecy does not consist in the union of
the soul of man with the active intellect, in his attaining to
great wisdom, or in his mistaking his own Avords for the
words of God. Such erroneous opinions were refuted by
the revelation on Mount Sinai. — But, objects the king of
the Cuzarites, to believe that God spoke to the Israelites
and wrote the Decalogue on the tables of stone amounts
to believing in a corporeification of the Deity. — To which
objection the following reply is given : — " Far be it from
us to think that the Torah contains anything contrary to
reason. The Decalogue commences with the commandment
to believe in God, and prohibits in the second command-
ment the representation of God in any corporeal form. How
could we, who deny corporeality even to some of His crea-
tures, attribute any corporeal property to the Supreme
Being 1 For it is not the tongue, heart, or brain of JNIoses
that speaks to us, instructs and guides us, but his soul which
is rational, incorporeal, and not subject to the relations of
space ; we ascribe to the soul attributes of angels, of spiritual
beings. How much more is this the case with God ! "We
have, therefore, no reason for rejecting the Biblical account
of the revelation on Mount Sinai ; but we admit that we
ig6 NOTES.
do not know how the idea became corporeal and was
turned into audible speech, what new thing was tlien
created or what things then in existence Avere annihilated.
He is Almighty, and when we say that He created the
tablets and covered them with His writing, it Avas done, like
the creation of the heavens, by His word ; that is, it was His
Will that His thought should become corporeal to a certain
extent and assume the form of tables, and that a certain
writing be inscribed on them. Just as the division of the
sea and the formation of a broad path between the walls of
Avater Avas done directly by His "Will, Avithout using instru-
ments or employing intermediate causes, so the air that
reached the ear of the prophet assumed such a form that
sounds AA'ere perceived expressing the idea Avhich God desired
to communicate to the prophet or to the people" (I., Ixxxvii.-
Ixxxix.). In describing the different meanings of the names
of God, Eloliim and the Tetragrammaton,'^ the author says :
"The nature of Elohim can be perceived by reason, Avhich
teaches us that there exists a being Avho governs the uni-
verse. The opinions at which people arrive vary accord-
ing to the different modes of reasoning Avhich they employ ;
the opinions of the philosophers have the greatest probability.
But the idea contained in the Tetrar/ram7nato7i cannot be
found by reasoning, but is perceived intuitively by that
prophetic vision during which man is almost separated from
his felloAV-men, transformed into an angel, and filled Avith
another spirit; . . . previous doubts concerning God dis-
appear, he smiles at the arguments by Avhich men generally
arrive at the idea of a deity and unity ; he then Avorships
God in love, and would rather sacrifice his life than abandon
the Avorship of God" (IV., x\'.).
^ I.e., the name of God consisting of four letters (^ H. 1 and H).
The correct pronunciation of the word not being known, adonai,
"Lord," is substituted for it.
NOTES. 197
Abraham Ihn Ezra explains the words "And the Lord
spake to Moses " as referring to true speech and not to
speech with the mouth, which is merely a representation of
the other. " God spake to Moses " as man speaketh to
his neighbour ; tliat is to say, directly and not through a
messenger (On Exod. xxxiii. ii). — In commenting on the
^Mineteenth Psalm he says: "The first part shows how the
intelligent man can find in nature evidence for the exist-
ence and power of the Deity ; but there is a far better and
more trustworthy witness : the Law, &c., called by David
' perfect,' because no other evidence is required in support of
the Divine utterances contained in the Holy Writings " (On
Ps. xix. S). — Ibn Ezra is so firm in his belief in the truth
of the Divine Writings that he sets aside the contrary
opinions of men as absurd. " We believe in the words
of our God and abandon the vain opinions of the sons
of man" (On Gen. vii. 19). — Whatever message they
brought from God was true, and its realisation could be
relied upon provided that the conditions were fulfilled,
which were either expressed or implied. In other things,
however, which were not contained in the Divine message
they were not infallible (On Exod. iv. 20). The prophets
were trained for the office. The sons of the prophets (or
"the disciples") led a contemplative life of seclusion, in the
hope of receiving inspiration, every one according to his
faculty (On Exod. iii. 15). The first step in this prepara-
tion was " the training in the fear of the Lord," which leads
man to heed the negative precepts of the Law. Then follows
" the worship of God," which includes the observance of all
positive precepts (Yesod Mora, vii.).
Maimonides (Mishneh torah, I.; Yesode ha-torah, vii. i) :
— " One of the principles of our faith is to believe that God
inspires men. The inspiration can only take place in men
who distinguish themselves by great wisdom and moral
198 NOTES.
strength ; who are never overcome by any passion, but,
on the contrary, overcome all passions ; who possess wide
and profound knowledge. If those who are endowed with
these various gifts, and, being physically perfect, enter the
garden of speculation, are absorbed in these great and
difficult problems, have the mind to understand and to
comprehend, sanctify themselves more and more, abandon
the ways of the common people that walk in the deep dark-
ness of the time, and zealously train themselves in freeing
their mind from useless things, the vanities and tricks of the
time, in order always to keep the mind free for reflecting on
higher things, on the most holy and pure forms, on the whole
work of the Divine Wisdom from the first sphere to the
centre of the earth, and to comprehend thereby the greatness
of God : then they will at once be inspired with the holy
spirit, their soul will then be in the society of angels, they
will become other beings, they will feel that they are not the
same as before, that they are above other men, even above
the wise. Tlius it is said of Saul, ' And thou wilt prophesy
with them, and be turned into another man' " (i Sam. x. 6).
The same opinion is expressed by Maimonides in his " Com-
mentary on the Mishnah" (Sanhedrin, xi. i), and in "The
Guide" (III., xxxii.). In the latter (I.e.) the various views
on prophecy are fully discussed, and the difference between
the view of Maimonides and that of the " philosophers " is
given more distinctly. According to the philosophers, the
highest physical, moral, and intellectual development is the
sole means for the acquisition of the prophetic faculty.
Maimonides demands in addition to this the Divine Will ;
he reserves, as it were, for the Supreme Being a kind of veto,
and believes that the prophetic faculty may, by Divine inter-
ference, i.e., by a miracle, be withheld from a person in spite
of all preparation and fitness. He compares this interfer-
ence to the sudden paralysis and equally sudden recovery
NOTES. 199
of the hand of King Jeroboam (i Kings xiii. 4). Although
the physical conditions for the motion of the hand were
present, the motion could not take place, because it Avas the
Will of God that the hand should at that particular time not
be able to perform its natural functions.
The question naturally suggests itself. Why, then, is the
number of prophets so exceedingly small ? Why are there
no prophets amongst the large host of philosophers whose
intellectual faculties have been most highly developed, and
who apparently live in a sphere of ideals far above earthly
and ordinary passions 1 IMaimonides denies the fact that the
conditions are fulfilled ; he believes that the life of the philo-
sophers is on the whole not so pure as would qualify them
for the office of prophecy (II., xxxvi.),
Eut Bileam, Laban, and Abimelech enjoyed the privilege
of Divine communication, although they had not attained to
the highest degree of moral sanctity. Maimonides says in
reference to the dreams of Abimelech and Laban (ibid., chap,
xli.) : "The sentence, 'And Elohim (an angel) came to a
certain person in the dream of the night,' does not indicate
a prophecy, and the person to whom Elohim appeared is not
a prophet ; the phrase only informs us that the attention
of the person was called by God to a certain thing, and at
the same time that this happened at night. For just as
God may cause a person to move in order to save or kill
another, so He may cause, according to His Will, certain
things to rise in man's mind in a dream by night. We
have no doubt that the Syrian Laban was a wicked man
and an idolater. Abimelech, though himself a virtuous
man, is told by Abraham, 'I said. Surely there is no fear
of God in this place' (Gen. xx. 11). And yet of both
it is said that Elohim appeared to them in a dream.
Note and consider the distinction between the phrases
'Elohim came' and 'Elohim said;' between 'in a dream
200 NOTES.
by night ' and ' in a vision by night.' In reference to
Jacob it is said, * And an angel said to Israel in visions
by night' (Gen. xlvi. 2), whilst in reference to Abimelech
and Laban it is said, 'Eloliim came to Abimelech (or to
Labaii) in the dream by night' (Ibid. xx. 3 and xxxi. 24).
Onkelos therefore renders this phrase : 'A word came from
the Lord,' and not ' God revealed himself.' "
Eileam is, according to Maimonides, in some respect like
Laban and Abimelech ; what God told him in a dream by
night was not a prophecy. In other respects he is described
by this philosopher as a person endowed with ^'^p^\ ni~l " the
holy spirit;" i.e., he felt that some influence had come upon
him, and that he had received a new power which en-
couraged him to speak for a certain object (The Guide,
xlv.). Maimonides adds that at that time Bileam was still
a virtuous man. — This view of the position which Bileam
occupies in the class of inspired men is different from the
place assigned to liim in the Midrash, where the following
passage occurs : " ' There arose no prophet again in Israel like
Moses ; ' that is to say, in Israel none arose, but among
other nations there was a prophet as great as Moses, namely,
Bileam" (Sifre, Deut. xxxi v. 10). Whatever may be the
meaning of these words — whether they are meant as a satire
or not — they seem to indicate that Bileam possessed a high
degree of prophetic faculty. But comparing the deeds of
Bileam with tliose of Moses, we find that the latter guided
the Israelites and led them to good deeds and to a virtuous
life, w^hilst Bileam misled those who followed his guidance
to sin and vice.
The view of Maimonides, that man after due prepara-
tion and training may still be debarred from the rank of
prophet, is severely criticised by the Commentators of the
Guide. They maintain that God, after having invited and
encouraged man to approach Him, would not then thwart
NOTES. 201
the very liope lie had implanted. According to their opi-
nion, God's liand is extended to all ; every one may acquire
the prophetic faculty, and tliose who have not acquired it
have not been duly qualified for it. (Conip. the Comm. of
Ephodi, Narboni a. o. on " The Guide," II., xxxii.),
Albo (Ikkarini, III., vii. sqq.) likewise admits that it is
impossible to imagine a prophet who has not attained a high
degree of moral and intellectual perfection. But he does
not consider the prophetic faculty as a natural development
of man's intellectual faculties. It is solely and directly due
to Divine inspiration {''nhii. yati'), by means of which man
acquires a knowledge of things which are otherwise beyond
the limits of human intellect. Of what nature the inspira-
tion is, how it gives certitude to the prophet, and by what
psychical process it is accomplished, only the prophet him-
self can fully comprehend. Albo, like Maimonides, assumes
different degrees of inspiration from the inspiration (nil
'n) which moved Samson to heroic deeds and David to
sacred songs, to the prophetic communion of Moses with
God "face to face." The clearness of the prophet's utter-
ances varies according to the different degrees of his prophetic
faculty, although all are equally true.
On the Seventh Principle, p. 133.
The words n^nos nn^n n"j; ijm nt^'D nsnrj' have been
wrongly translated " tliat the prophecy of ]\Ioses was true,"
because this is contained in the sixth principle, which ap-
plies equallj' to Moses and to all other prophets. The term
n*nOK does here not denote " true," but "real," " perfect," or
" direct;" and the difference between the Divine inspiration
of Moses and that of other prophets is expressed in the
above phrase, in accordance with the distinction made in the
Pentateuch (Num. xii. 8). It has been considered neces-
202 NOTES.
sary to formulate this distinction between Moses and other
prophets in a separate article, because it is of great im-
portance in the proof of the Immutability of the Law.
Maimonides in "The Guide" (chap, xxxv.) and Mishneh
torah (I., Hilchoth Yesode ha-torah vii. 6) fully describes the
difference between Moses and other prophets. He enumerates
four points: — (i.) Other prophets received the Divine mes-
sage in a vision or a dream, whilst Moses received it in a state
of complete consciousness, being awake, and apprehending
the words like those spoken by a man to his fellow-men.
(2.) Other prophets received the message in images, which
they had first to interpret before communicating it to their fel-
low-men ; Moses was addressed by God in clear words and not
in figurative speech. (3.) Other prophets were overcome by
the sight, and were in a state of fear and trembling ; Moses ex-
perienced nothing of this kind. (4.) Moses was sure to receive a
Divine reply whenever he sought it ; not so the other prophets.
Maimonides comes thus to the conclusion that the term
" prophet " when applied to Moses cannot have the same
meaning as it has when applied to other Divine messengers ;
and tlie prophecy of Moses differs from that of other prophets
not only in degree, but in kind. There are, however, other
theologians who hold that the prophecy of Moses is of the
same kind as that of other prophets, and excels the rest
oidy by a higher degree of prophetic faculty. (Comp. Albo
Ikkarim, III., xvii.)
On the Eirjlitli Principle, p. 134.
The integrity and authenticity of the Pentateuch has
been subjected to all kinds of tests by critics of every
age. The ]\Iassoretic remarks, to which allusions are found
in the Talmud, seem to include the result of critical exa-
mination of the text of the Bible. Thus we read in the
NOTES. 203
treatise Aboth di-Rabbi Isathan (chap, xxxiv.) : " There arc
ten passages in the Pentateuch which are provided with
points on the top of the letters, namel}', Gen. xvi. 5 ; xviii.
9; xix. 23) xxxiii. 4; xxxvii. 12; jS'inn. iii. 39; ix. 10;
xxi. 30; xxix. 15 ; Deut. xxix. 28. What is the meaning
of these points 1 Ezra — who is supposed to have added
them — said, ' If Elijah should come and show me that the
reading was wrong, I should tell him that for that reason I
marked them Avith points ; and if he should say that I wrote
correctly, I should remove the points.' " In the treatise So-
ferim (vi. 4) the following passage occurs : — "Rabbi Simeon
ben Lakish said, Three copies of the Pentateuch were found
in the hall of the Temple; they are called Sefe7' meonah,
Sefer zatute, and Sefer hee. In the one pyto was Avritten
instead of njiyo (Deut. xxxiii. 27), in the other ^t21t3ST
(Exod. xxiv. 5) instead of nyj, and in the third eleven times
SM instead of xin. The reading that was found only in one
of the three copies was rejected, and that of the other two pre-
ferred. The received text has therefore nJIUD, nyj, and x*n."
These instances which tradition has preserved, are evi-
dence of the great care and conscientiousness with which
Ezra the Scribe and other men transcribed and multiplied
copies of the Pentateuch. We learn further from these
instances that the text was never altered, even where the
sense did not seem quite clear; and where the reading had
been changed in some cases, the Massoretic notes show the
way how to read the word whilst the text was retained in
its original form. This is the cause of the Keri and Kethib,
"How the word is read" and "How it is written." In
the Talmud a certain number of passages are described as
tiklcun soferim, " The style of the scribes ; " others as ittur
soferim, " Elegance of the scribes." Commentators have
interpreted these terms as indicating alterations of the text ;
but the instances quoted for illustration do not contain any
trace of such a process. An instance of tikkun soferim is,
204 NOTES.
'■'And Abraham stood yet before the Lord" (Gen. xviii. 22).
These words -were believed to continue the account of the
Divine vision introduced by the "U'crds, "And God appeared
to Abraliam " (ibid, xviii. i), and interrupted by the narra-
tive of the visit of the three angels. The reader might
have expected, " And God stood yet before Abraham." The
method of expressing the ?ame in the above form for the
sake of euphemism is called tiklcun soferim. From the
instances of ittur soferim quoted in the Talm. Nedarim 37^,
we infer that the occasional omission of the copulative vav
Avas designated by that name. (Comp. Gen. xviii. 5, "ins).
In Midrashic interpretations of the Bible we frequently
meet with the phrase ^-ipn ^X, " Do not read," seemingly
implying an emendation of the Biblical text. It is, how-
ever, certain that the authors of such interpretations did not
for a moment entertain the idea that the passage in ques-
tion was corrupt and required correction. What was meant
by the above phrase is this : A Jewish audience was supposed
to be familiar with the text of the Bible, and it was there-
fore believed that the lessons which the teacher or preacher
desired to impart would better reach the heart of the listener,
and be more easily retained in his memory, if it were ex-
pressed in the words of some Biblical passage. If a passage
could, by a slight alteration, be made to serve this purpose,
such alteration was adopted and introduced Avith the words
npn ^X, "Do not read, . . . b-ut . . ."
There are also some instances in the Talmud and the Mid-
rashim of Biblical quotations not in harmony with the
received text. This discrepancy is either due to the fact
that preachers and expounders quoted from memory, and
may have erroneously confounded two similar passages, or it
is due to the carelessness of the copyists. Indications of a
Biblical text at variance with the received text are found
in the ancient Versions. But, with the exception of the
Chaldee Version of the Pentateuch by Onkelos, and that of
NOTES. 205
the Prophets by Jonathan, we have no authorised Version,
and it is uncertain how many of the discrepancies have their
origin in a corrupt text in the hands of the translator, and
how many of them are due to the error of the translator in
misreading or mistranslating the correct text before him.
]>y no means are these facts sufficient ground for doubting
the correctness of the received text, however plausible the
suggested emendations may appear.
Samaritans and Mohammedans have accused the Jews of
having altered the text of the Bible ; but they have not proved
the charge, (See Emunah-ramah, 5th Principle, chap, ii.)
Modern critics have impugned the authenticity of most
of the Biblical books. "We will discuss their opinions
concerning three of these books, and these are the most
important ones concerning which Tradition speaks most
decidedly, viz., the Pentateuch, the Prophecies of Isaiah,
and the Book of Daniel.
The existence of the Pentateuch at the time when the
other Biblical books were written is clear from the frequent
references to the history and the laws contained in it. Such
are, e.g. : " Only be thou strong and very courageous, that thou
mayest observe to do according to all the law which !Moses,
m}'- servant, commanded thee," &c. "This book of the law
shall not depart out of thy mouth," &c. (Jos. i. 7, 8). " As
Moses, the servant of the Lord, commanded the children of
Israel, as it is written in the book of the law of Moses," &c.
"And he wrote tliere upon the stones a copy of the law of
Moses which he Avrote in the presence of the children of
Israel, And afterward he read all the words of the law, the
blessing and cursings, according to all that is written in the
book of the law" (Ibid, viii, 31, 32, 34), " Keep the charge
of the Lord thy God, to walk in his ways, to keep his statutes
and his commandments, and his judgments, and his testi-
monies, as it is written in the law of Moses," &c. (i Kings
2o6 NOTES.
ii. 3). " But the children of the murderers he slew not :
according unto that -which is written in the book of the
law of Moses," &c. (2 Kings xiv, 6). "Keep the passover
unto the Lord your God, as it is written in the book of the
covenant" (Ibid, xxiii. 21). " Eemember the law of Moses,
my servant, Avhich I commanded unto him in Horeb for all
Israel, statutes and judgments" (Mai. iii. 16).
The authors of the other books of the Bible show famili-
arity with the words, the phrases, and tlie contents of the
Pentateuch. Thus Psalm civ. is based on the first chapter
of Genesis ; the flood is mentioned in Ps. xxix. and in the
prophecies of Isaiah (liv. 9) ; the history of the Patriarchs
and of the Israelites in Egypt and in the wilderness in Ps.
cvi., Ixxviii. ; the history of Jacob is alluded to in Hosea
xii. ; the destruction of Sodom and Gomorrah in Isa, i. 9,
Amos iv. II.
Of the laws contained in the Pentateuch many are men-
tioned or alluded to in the books of the Prophets and the
Hagiographa ; the feast of Passover (Jos. iv.). Tabernacles
(Zech. xiv. 16-20, Ezra iii. 4, Neh. viii. 14-18); the first
day ^ of the seventh month (New-year) is mentioned as a
" holy day " (Neh. viii. 10). The dietary laws are referred to
by Isaiah (Ixvi. 17) ; the laws of cleanness and uncleanness
form the text of a prophecy of Haggai (ii. 10 sqfj.). Such
phrases as " Uncircumcised in heart" (Jer. ix. 25) and "Thou
wilt purify me with hyssop and I shall be clean " (Ps. Ii. 9)
show familiarity with the laws of the Pentateuch. Sabbath
and sacrifices are frequently mentioned. Critics, however, assert
that certain laws seem to have been unknown or out of practice
in the period of the Judges and the Kings. There is, e.rj., a
perfect silence as to the celebration of "the Day of Blowing
the shofar" and "the Day of Atonement," even where such
* The "second day " (Neh. viii. 13), as a day of devotion and medi-
tation on the Word of God, is probably the Day of Atonement.
NOTES. 207
mention is suggested by the context, as Kings viii. 65, 66,
and Neheniiah viii. But the inspired historians preferred
to describe the celebration of those festivals that had been
neglected, or those that were also of national and political
importance by concentrating the mass of the people in the
capital ; such festivals were Passover and Tabernacles. The
Day of Blowing the sho/ar and the Day of Atonement were
set aside for quiet, private devotion and meditation, tlie addi-
tional service in the Temple being in the hands of the priests,
and the observation of these days as holy days in accordance
with the Law was a matter of course, and was not considered
by the authors as a memorable event that required special
notice. One of the prophecies of Isaiah (chap. Iviii.) seems
to have reference to the Day of Atonement.
That in the days of the Judges, Avhen "every man did
what was right in his eyes," and during the reign of wicked
kings many laws were ignored or broken is not at all sur-
prising. When the sacrifices offered up by Samuel and
Solomon are adduced as a proof that the Law, which only
allows priests to sacrifice, was not known in those daj's, the
argument is based on a misinterpretation of the Biblical text.
"When laymen brought sacrifices, the priests performed the
service for them ; the principal thing to be mentioned was in
Avhose name or in whose presence the sacrifice was brought ;
it was unnecessary to state that the priests had to sprinkle
the blood and to burn certain portions upon the altar ; no one
doubted it.
Another argument against the authenticity of the Pen-
tateuch has been based on the fact related in the second
book of Kings (xxii. 8 sqq.) : "And Hilkiah the high priest
said unto Shaphan the scribe, I have found a book of the
law in the house of the Lord. And Shaphan tlie scribe
showed the king, saying, Hilkiah the priest hath delivered
me a book. And Shaphan read it before the king. And it
2o8 NOTES.
came to pass when the king had lieard the words of the book
of the law, that he rent his clothes." It is maintained by-
some scholars that the book, which seems to have been an un-
known thing to those who found it and to the king, had only
just then been written. This is not what is directly stated
in the Bible. Hilkiah speaks of the Law minn, the well-
known Torah ; he would not have said so if the Torah had
not been in existence before. Furthermore, the king on
hearing the words of the book rent his garments, and sent
to inquire of the Lord concerning the words of this book ;
for "great is the wrath of the Lord that is kindled against
us because 021)' fathers have not hearlcened unto the ivords of
this hook." These words of the king clearly show that the
king was convinced of the divine character of the book, and
also of its existence in the time of his forefathers. The fact
that King Josiah accuses " the fathers " suggests the following
explanation of the event : — During the reign of the wicked
King Manasseh the reading of the Law was interrupted ; the
book itself was hidden lest it should be destroyed by the
idolatrous priests; now that it was found again, the king was
reminded that the Torah had been neglected in the interval
through the sin of the preceding generation. Whether there
was another copy of the Law in the Temple, whether the one
found by Hilkiah was complete, or contained only a portion
of the Law, perhaps Deuteronomy, chap, xxvii. and chap,
xxviii., which are in the Pentateuch called " the words of this
covenant" and also "tlie words of the curse," titles which occur
also in reference to the above copy in the books of Kings and
Chronicles: to these and similar questions the Biblical account
gives no decided answer. Only so much is certain that the
book found was not new or unknown to those who found
it, and the king recognised it as the book of the Torah.
Far from finding in the other books of the Bible any
evidence — whether positive or negative — of the later origin
NOTES. 209
of the Torali, we feel convinced that their contents pre-
suppose not only the existence of the Torah, but also the
authors' familiarity \;'ith it. Without the Torah tlie other
books are unintelligible. There is nothing in the Pentateuch
that betrays a post-Mosaic origin. If the Pentateuch had
been written in the period of the Kings, the author would
have mentioned Jerusalem as the appointed place for the
Sanctuary ; in the rebukes (nriDin), in addition to idolatry,
the social corruption pointed out by the prophets wpuld have
been mentioned : the restrictive law concerning the marriage
of heiresses would have been superfluous, as it only applied
to the first generation that entered Palestine.
The phrase p-|\i ~\2V has been quoted as a proof that tlie
author of the Pentateuch must have lived in Palestine, or
else he could not have called the east banks of the Jordan
" the other side of Jordan ; " but this translation is Avrong.
The phrase only means the banks of Jordan.
In the Talmud the Pentateuch in its entirety is ascribed
to Moses. " Moses wrote his book and the book of Bileam "
(Babyl. Talm. Baba Bathra, 14^). Tlie book of Bileam is
the section of Numbers which contains the parables of Bileam
(from xxii. 2 to xxiv.).
There is, however, a difference of opinion with regard to
the last eight verses of the Pentateuch. According to Eabbi
Jehudah (or Rabbi Kehemiah) Joshua wrote this passage.
Rabbi Shimeon objected : " Is it possible that the Torah was
incomplete when Moses was told, ' Take this book of the
law?' (Deut. xxxi. 26).^ God dictated the last eight verses
of the Pentateuch to Moses, and the latter wrote them with
tears."
"With tliis exception, no doubt was entertained by any
^ It is here assumed that the Torah was not intended to be written
in a chronological order, and that this commandment was given after
the Blessing of Moses was written.
O
210 NOTES.
of the Rabbis as to the integrity of the Torah. Various,
however, were the opinions as to the method followed by
Moses in writing down the events and the laws. Rabbi
Jochanan, following the opinion of Rabbi Eanaah, held that
the Torah was written by Moses piecewise at different times,
just as the events happened or as each law was revealed to
him. Rabbi Shimeon ben Lakish said " it was given at one
time in its entirety " (Babyl. Talm. Gittin 6oa).
Passages of the Torah which seemed to contradict each
other, or to be contradicted by statements found in other
books of the Bible, were thoroughly discussed and explained.
The belief in the integrity and divinity of the Torah was so
strong that those who rejected either of these beliefs were
considered as unworthy of the blessings of the future world
(Babyl. Talm. Sanhedrin 99a).
With the rise of Ivaraism Bible criticism received new
encouragement, as in the warfare between Karaism and
Rabbinism, or Scripturalists and Traditionalists, it furnished
both sides with sharp weapons. Some, however, of the com-
mentators w^ent further, and gave utterance to all sorts of
heterodox views. Thus a certain Yitzchaki of Spain was of
opinion that Gen. xxxvi. 31-43 was a later addition, on
account of the phrase, " These were the kings wdio ruled
over Edom before a king ruled over Israel." The critics
forgot that this passage is intended to point out the advance
which Esau's descendants had made, when the prophecy,
''And kings shall come forth out of thee" (xxxv. 11) had
not yet been fulfilled in the case of the Israelites.
Of the Commentators of the Middle Ages, Ibn Ezra is
generally singled out as an advanced scholar who held certain
passages of the Pentateuch as later additions. Ibn Ezra was
far from such views, and lie sharply rebuked those who
entertained them. Thus he says of Yitzchaki, the author of
the above criticism, "Every one who will hear this will
NOTES. 211
laugh at liiin, and. his book deserves to be burnt." Willi
equal vigour he criticises a grammarian Avho pointed out
certain passages as grammatically incorrect, and also another
scholar who in his interpretations of the Bible did not take
sufficient notice of the traditional accents. The error con-
cerning Ibn Ezra has its origin in his habit of adding the
phrase, "The words have some deeper sense" (lID l'? t'*),
whenever the literal interpretation does not quite satisfy
him, or when the object of the author in adding a seemingly
superfluous sentence is not clear to him ; as, for instance, in
the four passages referred to in the Commentary on Deutero-
nomy i. 2, namely, "The Canaanite was then in the land"
(Gen. xii. 6), " On the mount of the Lord will it appear "
(Ibid. xxii. 14), the repetition of the sacrifices of the twelve
princes (Num. vii.), and the stations enumerated in Xumbers
(chap, xxxiii.), in addition to the detailed geographical
description of Deut. i. i sqfj. The meaning of this remark
has been misunderstood by the early expounders of Ibn
Ezra's Commentarj'', and since then the mistake has been
repeated by most of the critics of the Bible. Spinoza, in his
theological treatise, quotes Ibn Ezra, with the usual misin-
terpretation, in support of his view concerning the Torah.
Modern critics have attempted to analyse the Pentateuch,
and to assign to it several authors, revisers, and editors.
But there is little harmony among the critics ; the one con-
siders as the latest addition what the other holds to be the
oldest portions of the book. Xumerous emendations are
made by every one of them in order to establish his special
theory. The fundamental principle of most of them is that
the section in which the name Elohim is prevalent could
not have been written by the author of another section in
which the Tetrwjrammaton is employed. But the two names,
though denoting the same Being, are not identical in mean-
ing : the one signifies the Almighty, who is the Kulcr of the
212 NOTES.
universe, the Master and Judge of all beings; the other is
the name of the IVIerciful Father, who reveals Himself to
man, interferes in his behalf, and has especially revealed His
Providence and Kindness to the Israelites.
A careful study of the Hebrew Bible will show that it is
not the author, or the age of the author, but the contents of
the passage that determi;ied which of the Divine names was
to be used. The same author repeats the same account with
Pome variation, according to the lesson which he intends to
convey to the reader. The proofs which are based on the
differences discovered in two accounts of apparently the same
event, or on seeming contradictions or anachronisms, are so
indifferently supported that they are not able to conquer
the fortress of Faith and Tradition. The difficulties pointed
out by the critics vanish before patient study and the
earnest longing for instruction and comfort offered by the
Bible.
The Book of Isaiah has likewise been subjected to the
analytical test of the critic, and it is generally believed that
the prophecies contained in the book have not all been
written by the same author or in the same age. The
book is divided into two large sections ; the second section,
from chap. xl. to chap. Ixvi., is thought to have been com-
posed shortly before the return of the Jews from Babylon.
Although it is possible that anonymous prophecies were
added to a book, the reasons which induced critics to make
such a division are untenable. The first reason is the
difference in style ; but we must take account of the differ-
ence in the contents of the two sections. The prophecies
in the first section have mostly a threatening tendency
with regard to imminent punishment, whilst in the second
section Israel is to be encouraged in his faith in the Al-
mighty and in his hopes for a better future. It is but natu-
ral that the style should not be the same in both sections.
XOTES. 213
Another reason for ascribing the second section to a h\tcr pro-
phet is the fact that Koresh (Cyrus), king of Persia, is men-
tioned by name, and the fall of liabylon and the consequent
deliverance of the Jews are described as well-known facts of
the past. This and similar arguments are based on a misun-
derstanding of the character of the prophecies. Tlie critics
ignore the essential diflference between the writings of inspired
messengers of God and those of ordinary men. They deny to
the man of God the power of foreseeing and foretelling coming
events of which his fellow-men could not have any know-
ledge. By such arguments the critics set limits to the power
and wisdom of God, and employ the same measure for both
that which is Divine and that which is human. A Divine
prophet has, by the Will of the Almighty, the future unrolled
before him ; he sees the catastrophe which is to come cen-
turies later, and perceives its effect and its end. Even when
he reviews the present state of affairs and takes the immediate
future into consideration, his eyes frer^uently behold scenes
and events of "the end of the days" (□•'Cn JT'inx^), which
he points out as the goal of our hopes and aspirations. When
he warns, advises, or encourages his brethren with regard to
their present wants, the virtues and the happiness of the Mes-
sianic age are not rarely introduced. Earlier events, though
still future in time, appear then in the light of accomplished
facts, and in their description the past tense is used instead
of the future. Thus it happened that the prophet Isaiah,
Avho flourished during the reign of King Hezekiah, could take
his standpoint on the return of tlie Jews from Babylonia,
look back at the exile as a thing of the past, and reveal to his
brethren further troubles, the succeeding final redemption,
and the ultimate triumph of the faithful and God-fearing
over the faithless and wicked.
It is true that it is an unusual thing for a prophet to
name a kin" who is to rule centuries after the death of the
214 NOTES.
prophet, unless the name is a common noun, and has by
its meaning some bearing on the prophecy. The name
Cyrus fulfils, perhaps, this condition ; according to Ktesias,
it signifies " sun," an appropriate name to be given to the
king who is destined to be the deliverer of a captive people.
King Cyrus may have assumed this name when he became
convinced of the mission entrusted to him by Providence.
The authenticity of the Book of Daniel has likewise been
impugned, and its advocates are, it must be admitted, at pre-
sent very few. The narratives which the book contains are
considered as improbable or even impossible, and its visions
as prophecies ex facto. It was written, according to these
critics, in the period of the Maccabees, and the name of
Daniel was chosen in order to give more weight to the con-
tents of the book, Daniel being known as a man famous for
his piety among his fellow-exiles. Against this we have the
distinct evidence in the book, in which the author is described
as the same Daniel that lived during the Babylonian exile ;
Jewish tradition knew of no other author of the book than
Daniel. Although the Book of Daniel was not placed amongst
the books of the Prophets, because he was not charged with
any mission to his fellow -men, the visions described in
Daniel were nevertheless, in Jewish literature, considered as
true and genuine prophecy. The narratives have the dis-
tinct object to teach that piety and firmness in obedience to
the word of God can conquer the rage of the most powerful
tyrants ; this tendency on the part of the author is especially
noticed in the manner in which every circumstance bearing
on this bsson is depicted. This, however, does not detract
the least from the truth and genuineness of the facts which,
by the plan of Providence, seem to have taken place for
this very purpose. The demand of the king that the magi-
cians should tell him his dream, which he himself had for-
gotten, and that failing to do so they should be put to death ;
NOTES. 215
the decree commanding his subjects to worship the idol and
to pray to him, and other foolisli royal acts, almost incred-
ible to us, are strange indeed, but would appear less strange
if all the records of the acts of Eastern tyrants had been pre-
served. It has been contended that the history of the Syrian
wars with Egypt, and the suffering of the Jews through
the Syrian invasion, is given in such detail as could only
be done by a contemporar}'. Ikit apart from the fact that a
careful study of the visions of Daniel will convince us that
we have here only a faint outline of the Syrian wars and
not a detailed description, it must not be forgotten tliat the
author only reproduces what was shown to him by the
Omniscient concerning the most important event in the
history of the nation — the preservation of the holy religion
througli the firmness and the courage of a few faithful
servants of God. The fulfilment of the portion of the vision
which referred to the period of the Maccabees is a guarantee
for the fulfilment of the prophecies yet unrealised.
In like manner have the authenticity and the integrity of
other Biblical books been rejected ; the method and the
arguments are the same ; they are based on a misunder-
standing of the true essence of prophecy and inspiration,
and originate in a want of belief in the Omniscience and
Omnipotence of the Divine Being.
On the Ninth Princi^ile, p. 139.
In the Pentateuch there is not the slightest indication that
the laws revealed on Sinai might be superseded by a future
Revelation. On the contrary, we meet repeatedly with the
phrases, xhvi npn, " an everlasting statute," d'pII? nm^, " for
everlasting generations," and similar expressions, which
clearly show the intention of Him who gave the laws that
these should last for ever. The Israelites were told that
2i6 NOTES.
Prophets -woiild be sent to them, and that they must listen
to the Prophets and obey thera, but at the same time they
were commanded to put to death a prophet who would
attempt " to turn them aside from the way which the Lord
commanded them to walk therein " (Deut. xiii. 6). Besides,
the Prophets never speak of a new Eevelation, Avhich would
supersede the Torah. When Jeremiah prophesies about a new
covenant, the context teaches the reader what is meant by the
" new covenant." He speaks of the future and final restora-
tion of Israel as follows : "Behold, days will come, saith the
Lord, when I shall make a new covenant with the house of
Israel and with the house of Judah. Kot like the covenant
which I made with their fathers on the day when I took hold
of their hand to bring them out of the land of Egypt, be-
cause they broke my covenant, and I rejected them, saith the
Lord. But this is the covenant which I shall make with the
house of Israel after those days, saith the Lord, when I set
my Law among them and write it upon their heart : both I
shall be to them a God, and they shall be to me a people "
(Jer. xxxi. 31-33). The Law is not to be altered, but it
will dwell more firmly in the heart of Israel : the deliverance
from Egypt was soon forgotten, but the future deliverance
will plant the fear and love of God— here called the Law of
God — in the hearts of the people in such a manner that it
Avill take a deep root and will not be plucked out of it again.
There occur, however, in Talmud and Midrash sayings
Avhich seem to imply a future alteration of the Law ; e.g.,
" In future all prayers will cease except that of thanksgiv-
ing ; in future all sacrifices will cease except that of thanks-
offering" (Midrash on Ps. c). In these sayings their authors
simply intended to emphasise the duty of thanksgiving ; even
in the state of physical and moral perfection, when there
will be a perfect absence of trouble and fear and a perfect
immunity of sin, so that there will be nothing to be prayed
NOTES. 217
for, nothing to be atoned for through sacrifice, the duty
of offering prayers and sacrifices of thanksgiving will still
remain in full force. Another saying of this kind is : " If
all festivals were to cease, Purim will never be forgotten "
(Piyyut for Sabbath Zachor) ; that is, even if other festivals
should be neglected, Purim is so much liked that it will
never be forgotten by the Jews. In Talmud Jerus. IVregillah
(i. 7) we read : " The reading from the Prophets and the
Hagiographa may at some future time be discontinued, but
the reading of the Pentateuch will never be abolished."
The idea expressed by this dictum is, that the warnings or
consolations or prayers may become superfluous by the
changed condition of the future, but the laws and statutes
of the Pentateuch Avill always remain in force.
In sayings of this kind the time to which tlioy are
meant to apply is not defined. " The future " (mh TTli?*?)
may mean the time of Messiah, or else the time of the
Resurrection, or what we are used to call "the future life."
As in the above quotation, the authors aimed at inculcating
some moral lesson for the present state of things, and not at
describing the results of philosophical speculation with regard
to remote times. A new revelation, or the abrogation of the
Law or part of it, is nowhere mentioned.
On the contrary, it is emphasised in the Talmud that the
Torah has been given to Israel in its entirety, and nothing
has been reserved for a second revelation. " Tlie Law is not
any longer in heaven," it is entirely in the hands of man.
The only authority recognised in the interpretation of the
Law was that based on knowledge, tradition, and common
sense. Authority claimed for this purpose on the ground
of supernatural privilege, prophecy, hath-lcol or miracle, was
not recognised (Babyl. Talm. liaba Metsia, 59^).
Maimonides (Mishneh torah, Hilchoth Yesode ha-torah
ix.) says on this principle as follows: — "It has been dis-
tinctly stated in the Torah that its precepts remain in
2i8 NOTES.
force for ever without change, diminution, or addition.
Comp. 'The word which I command you that you must
keep to do, tliou shalt not add ought unto it nor take
ought away from it' (Deut. xiii. i) ; 'That which has been
revealed for us and for our children for ever is to do all the
words of this Law' (Ibid. xxix. 28). Hence it follows that
we are bound for ever to do according to the words of the
Torah. It is further said, ' An everlasting statute for all
your generations ' (Exod. xii. 14, 17, et passim); 'It is not
in heaven '1 (Deut. xxx. 12). Hence we see that a prophet
cannot reveal any new law. If, tlierefore, any man, whether
an Israelite or a non-Israelite, should rise, perform signs and
miracles, and say that the Lord sent him to add one precept
or to abolish one of the Divine precepts, or to interpret a
precept in a way different from what has been handed down
to us from Moses, or assert that the precepts which were
given to the Israelites had only temporary force and were
not permanent laws : such a man is a false prophet, because
he contradicts the prophecy of Moses. The mission of the
Prophets after Moses is to exhort the people to obey the Law
of Moses, and not to make a new religion." — Comp. " The
Guide," II. xxxix. ; and Saadiah, Emunoth ve-deoth, III.
chap. vii. to x.
Eabbi Jehudah ha-Levi, in the book Cuzari, seems to
have a different view. He likewise believes in the perma-
nent character of the Torah, but he modifies his view in
accordance with his interpretation of the words, " And thou
shalt do according to the word which they — viz., the priests
and the judge that sliall be in those days — will tell thee
from that place which the Lord shall choose ; and thou shalt
observe to do according to all that they will teach thee"
(Deut. xvii. 9, 10). According to his view, these words
^ Maimonides accepts for this verse the Midrashic explanation :
nothing of the Torah has remained in heaven for later revelations.
NOTES. 219
imply that from time to time prophets or inspired men, or
the liighest autliority of tlie nation, whilst the SliechinaJt
was still filling the Temple, issued laws and orders, which
had legal force, and all were bound to obey them. Eut since
the destruction of the Temple there has not been any man
or any court that had the authority to make new permanent
laws. According to Maimonides, however, there were no
additions made to the Torah ; the Rabbinical laws are either
temporary regulations or served as a means of ensuring the
strict observance of the Torah.
Albo, in criticising the principles of faith as laid down by
Maimonides, objects also to the Ninth Principle, and con-
tends that it is not fundamental, since the belief in the Divine
origin of the Law does not necessarily imply the belief in
its eternity. But although the possibility of a second revela-
tion superseding the first is admitted in principle or theory,
it does not follow that such revelation has in reality been
made. If any person asserts that he is sent by God to repeal
the old laws or to alter them, he must prove his Divine
mission before he can be believed. We are fully convinced
of the Divine mission of Moses, and our conviction of the
Divine mission of the new prophet must at least be equally
strong. The Divine character of the mission of j\Ioses was
revealed to the Israelites by God Himself; and only such
direct revelation could satisfy us as to the trustworthiness of
the new prophet (Ikkarim III. xix.).
R. Abraham ben David, in liis book Emunah-ramah,, finds
in various passages of the Bible indications that the Torah
was to remain in force permanently. Thus Isaiah and Zecha-
riah, speaking of the remote future, refer respectively to
the celebration of Sabbath and New-moon, and to the cele-
bration of Sukkoth. Again, in refuting the claims of Chris-
tians on behalf of Jesus, and of Mohammedans on behalf of
Mohammed, to a Divine mission to substitute a new covenant
22a NOTES.
for the old one, Rabbi Abraham argues tlius : " The divinity
of the old covenant, or the Torah, has been admitted by
both Jesus and Mohammed ; we need not prove it. But the
Divine authority asserted by them for its abrogation or
change is not admitted by us ; it must be proved ; and since
no proof has been given, it must be rejected " (Fifth Principle,
chap. ii.).
On the Tenth Principle, p. 148.
It is noteworthy that this principle is exceptionally sup-
ported by a Biblical verse. The same may be noticed in the
book Ciizari (V. xviii.), in the enumeration of the principles
of faith according to the methods of Mohammedan Theologians
{Medahherim)] the principle of God's Omniscience is supported
by a Biblical verse, only with this difference, that in the
Cuzari it is not exactly the principle of God's Omniscience,
but its proof derived from the Creation, that is supported by a
quotation from Ps. xciv. The reason of the anomaly is this :
Some of the opponents of this principle contend that it would
be derogatory to the greatness of God if He were to take notice
of the doings of each individual being. To this the reply
is given : The Psalmist, who was far from saying anything
derogatory of God, declared that God knows the deeds and
the thoughts of each individual.
The problem how to reconcile God's Prescience and Om-
niscience with man's Free-will has of course engaged the
attention of all Jewish theologians and philosophers, and,
though in different ways and Avords, they all assume that
God's knowledge of a thing is by no means the cause of its
existence. (See Cuzari, V. xx. ; " Guide," III. xx. ; Saadiah,
Emunotli, II. chap, ix.)
Perhaps a reconciliation is not necessary at all, there
being no conflict. AVe should not call it a defect in God if
His Omniscience were restricted to things knowable ; a presci-
NOTES. 221
ence of things to "be determined by man's free-will is con-
tradictory in itself, and illogical, and to say that God would
not he omniscient if He did not know them, is as absurd as
to say that God would not be omnipotent if He could not
make twice two to be three.
On the Eleventh Principle, p. 150.
The subject of this creed has been the main thought of the
lesson preached by the prophets, of the hymns sung by the
psalmists, and of the narratives Avritten by the sacred chroni-
clers, as has been illustrated above (p. 155) by Jiiblioal quo-
tations. To tliese may be added (i.) the song haazinu, the
professed object of which was to remind the Israelites of God's
Justice whenever evil should befall them. The Avords whicli
form the basis of the song, viz., " The Kock, perfect is his
Avork," &c. (Dent, xxxii. 4), are also at present recited at
funeral rites, as inn \>'\'^'^i. an expression of our firm belief
in God's Justice. (2.) The prophet who laments over the
fall of Jerusalem declares : " Out of the moutl\ of the oNIost
Higli do not come forth the evil things and the good {i.e.,
man causes them by his evil or good deeds, Avhich are the
result of his own free will and not of the Will of God).
Why should man complain (of what has befallen him), being
master over his sins?" (Lam. iii. 38, 39).
In the Talmud the doctrine of God's Justice is expressed
thus : " Thy employer is trustworthy, that he will pay tliee
the reward of thy deeds" (Aboth ii. 21). "The shop is
open, and the merchant gives on credit, and all Avho like
may come and borrow ; but the collectors go constantly
about, and exact payment whether the debtor is Avilling to
pay or not, for they have something to rely upon, and the
judgment is a just judgment ; and everything is prepared
for a banquet" (Aboth iii. 20). "God does not withhold
ought of the desert of any creature" (Pesachim, iiSa).
222 NOTES.
It is, however, emphatically declared in the Talmud that
the reward of good deeds is given to the righteous in the
future life, X3n D^iy, " The reward for obedience to the Divine
commandments is not to be expected in this world " (Kid-
dushin, 39^^). "The Law says Avith reference to the Divine
precepts, ' Which I command thee this day to do them ; '
hence we infer that their performance is to take place this
day, i.e., in this life, but their reward will be received in
the future life " (Abodah-zarah, 3a).
" Eabbi Elazar ha-kappar used to say, ' Those that have
been born will die ; those that have died will come to life
again ; those that have come to life again will be judged.'
He said so in order that he himself might bear in mind,
and tell others, and that it might become generally known,
that God, who has formed and created man's heart and
understands all his doings, is the Judge, the Witness, and
the Prosecutor ; He before whom there is no wrong, no for-
getfulness, no partiality, and no bribery, will one day judge.
Let thy imagination not persuade thee that the grave is a
refuge for thee. For without tliy consent hast thou been
born, and without thy consent wilt thou die, and without thy
consent thou art brought to life again to account for thy deeds
before the King of kings, blessed be He " (Aboth iv. 22). '
The immediate enjoyment of the reward is, however, not
excluded. We read in the Law, " Do this and thy days
will be long ; " and the Mishnah teaches, " These are the
good acts, the fruit of which man enjoys in this life, whilst
the full reward awaits him in the world to come : honouring
father and mother, the practice of charity, peace-making be-
tween man and man, and above all the study of the Law "
(Mishnah, Peali. i. i).
The faithful Israelite is not discouraged at the sight of the
successes of the wicked ; on the contrary, he believes : " If
to those who break the Divine laws such kindness is shown
NOTES. 223
by God, what must be His goodness to those who obey Him ! "
(Midrash Yalkut on Isaiah viii. i). As regards the troubles
of the good, our Sages teach that the good will receive their
reward "in proportion to their suffering." Yet pious men
do not seek trouble and pain merely for the prospect of
future compensation ; on the contrary, they avail themselves
of every possible means to secure relief, and would even
renounce in their agony all compensation in the future world,
in order to secure release from pain in the present (Babyl.
Talm. Berachoth, 5«).
As the life of Adam and Eve in the garden of Eden was
free from care and trouble, and such a life was the ideal of
human hopes and wishes, the Garden-Eden, py jj (lit., "the
garden of pleasure"), became the symbol of man's happi-
ness in its perfection, such as will fall to the share of the
good and the righteous. On the other hand, the valley of
Hinnom, near Jerusalem, was a place of horror and dis-
gust; a place where at one time children were burnt to
Moloch, and where later the refuse of the city was cast.
Dwelling in the valley of Hinnom (DUrT'j) became the sym-
bol of the punishment to be inflicted on the wicked. Gan-
eden or Paradise, and Gehinnom or Hell, are thus mere
figures to express our idea of the existence of a future retri-
bution, and must not be taken literally as names of certain
places.
The detailed descriptions of Paradise and hell as given
in books both profane and religious are notliing but the
offspring of man's imagination.
The question has been asked, How long shall the punish-
ment of the wicked last ? Will it be eternal ? and if so, is it
compatible with God's goodness? This and similar questions
do not concern us in the least. Our task is to do what the
Lord has commanded us to do, and to trust, as regards the
future, in Him, who knows best to combine goodness and
224 NOTES.
justice. "VVo must here bear in mind that "God's thoughts
are not ours."
Equally ignorant are we as to the cause of the suffering and
of the death of each individual ; but of this we are certain,
if death is punishment, that every one dies for his own sin.
This theory is so frequently repeated in the Bible that it is
surprising how the theory of Vicarious Death and Vicarious
Atonement could be considered as harmonising with the
teaching of the Bible. We are taught that God visits the
iniquity of the fathers upon the children, upon the third and
upon the fourth generation ; but at the same time we are
told that the children are only punished if they repeat the
sins of their fathers, and even then only for their own sins
(comp. p. 251). It has been asserted that Isaiah in chap,
liii. assumes the principle of vicarious atonement. That
this is not the case we can easily see if we turn from the
Anglican Version to the original Hebrew, and translate it
literally and in accordance wdth the context. Isaiah, in
describing the future glory of the servant of the Lord
(= Israel), tells us what those people who oppress Israel
will then feel, and how they will give expression to their
feeling of shame and regret, saying, " Surely he hath borne
griefs caused by us, and carried sorrows caused by us : yet
we did esteem him stricken, smitten of God, and afflicted.
But he was wounded through our 'transgressions, bruised
through our iniquities " (comp. Family Bible, Anglican Ver-
sion, revised by M. Friedlander). Sin-offerings were brought,
but not as a vicarious atonement, although the sinner might
well have felt that he himself deserved the treatment en-
dured by the sacrifice. The sin-offering could not have been
a vicarious atonement, as it was not offered when the sin
was committed knowingly. Maimonides explains the various
laws concerning sin-offering as based on the principle that
the sacrifices serve as the means of reminding us more vividly
NOTES. 225
of our sins, and of their evil consequences (The Guide, III,
xlvi. ; comp. Mic. \i. 6-8).
Oji the Tivel/th rrinciple, p. 155.
A belief in Messiah, although not directly tauglit, is
assumed in the Mishnah as existing ; and the days of Messiah
(iT'C^'Dn niD') are spoken of as an event that admits of no
doubt (comp. Mishnah Berachoth, i. 5). That this belief
Avas in reality taught by the religious heads of the Jewish
community is clearly shown by the introduction into the
Amidah of a prayer ^ for the speedy appearance of Messiah.
The belief in the coming of Messiah in some future time
has been, like the belief in the Unity of God, the source
of vexatious disputations between Jews and non-dews.
Mohammedans and Christians tried by all means in their
power to convince the Jews that tlie Anointed whose ad-
vent was prophesied by the Prophets had already appeared,
the former pointing to Mohammed, the latter to Jesus,
as the person realising those predictions. The Biblical
passages adduced as evidence prove nothing of the kind.
E.g., the three names, Sinai, Seir, and Paran, in Deut.
xxxiii. 2, were interpreted by Mohammedans to refer to
three revelations through Moses, Jesus, and Mohammed ; and
Mohammed being mentioned last, his revelation was to be
the final one. It is not necessary to contradict such reasoning;
one need only read the text in order to see the absurdity of
the argument. Christians quoted passages from Isaiah -which
had no reference ■whatever to Messiah in evidence of the
Messianity of Jesus. Children born in the days of Isaiali
(vii. 14 ; viii, 18), Avhose names had reference to good or evil
events of the time, were Avrongly interpreted as referring to
the birth of Jesus : the sufferings and final relief of the
1 1131? nn nov nx-
226 NOTES.
servant of the Lord, that is, Israel (chaps. Hi. and liii.), were
applied to Jesus ; the Psalmist who sings of victories which
God will grant to David (ex.) is made to declare the divinity
of Jesus.
Commentators and philosophers have taken notice of these
arguments and refuted them. Of the many works on these
topics a few may be named : " Nitsachon " (pn^'j), by Lipp-
man Miihlhausen (1400), "Strengthening of Faith" (pnn
n3"i)DS), by Isaak ben Abraham Troki (1594), " Vindiciae
Judseorum," by Manasseh ben Israel (1650).
In refuting arguments brought by Christians and Moham-
medans against Jews and Judaism, and rejecting the Mes-
sianic claims of Jesus and Mohammed, Jews are ready to
acknowledge the good work done by the religions founded
by these men, Christians and Mohammedans, in combating
idolatry and spreading civilisation. Maimonides says as
follows : — " The King Messiah will in some future time
come, restore the kingdom of David to its former power,
build the Temple, bring together the scattered of Israel,
and all the ancient laws will again be in force : sacrifices
will be offered, and years of release and Jubilees will be kept
as prescribed in the Law. "Whoever does not believe in
him, or does not hope for his coming, shows a want of faith
not only in the Prophets, but also in the Law ; for the Law
testifies concerning him in the words : ' And the Lord thy
God will again bring back thy captivity, show mercy to thee,
and again gather thee, &c. If thy outcasts be at the end
of the heavens, thence will the Lord gather thee,' &c., ' and
the Lord will bring thee,' &c. (Deut. xxx. 3-5), &c.
"You must not imagine that Messiah must prove his
Messianity by signs and miracles, doing something unex-
pected, bringing the dead to life, or similar things, &c. The
principal thing is this : the statutes and precepts of our Torah
remain for ever, and nothing can be added to them nor ought
NOTES. . 227
taken from them. If, therefore, a descendant of David
earnestly studies the Law, observes, like David his father,
what the Law, both the written and the oral, enjoins, causes
all Israelites to act similarly, exhorts those who are lax in
the performance of the commandments, and fights the wars of
the Lord : he may possibly be Messiah. If he succeeds, builds
the Temple in its place, and gathers the outcasts of Israel,
he is certainly Messiah ; and if he does not succeed, or is
killed in war, it is certain that he is not the Messiah promised
in the Law ; he is like all the noble and good kings of the
House of David who have died ; and the Almighty only
caused him to rise in order to try us thereby, as it is said,
' And of the wise some will stumble, and through them the
people will be tested, purified, and made white, till the time
of the end comes ; for there is yet a vision for an appointed
time' (Dan. xi. 35). Also Jesus, the Nazarene, who ima-
gined that he would be Messiah, and was killed through
the court of law, is alluded to in the Book of Daniel, as it
is said, ' And the sons of the transgressors among tliy people
will rise, in order to establish a vision, and will stumble '
(ibid. xi. 14). Can there be a greater stumbling than this?
All the prophets said that Messiah will be a redeemer and
a saviour to the Israelites, will bring together their outcasts,
and will strengthen their obedience to the Divine precepts,
but he (Jesus) caused destruction by the sword to Israel,
the dispersion of those left, and their humiliation ; he
changed the LaAV, and misled many people to worship a
being beside God. But the thoughts of the Creator of the
universe cannot be understood by any human being, for the
Avays of men are not His ways, nor their thoughts His
tlioughts ; for all the events connected with Jesus and with
Mohammed, that rose after him, served only to pave the way
for the King Messiah, who will reform all mankind and lead
them to the unanimous service of God, as it is said, 'For
2 28 NOTES.
then will I turn to the peoples a pure language, that all
may call by the name of God, and serve him unanimously '
(Zeph. iii. 9). How can this be done 1 Almost all people
have through them — Jesus and Mohammed — become ac-
quainted with the idea of Messiah, with the words of the
Torah and tlie Divine precepts. Through them the know-
ledge of the Bible spread even unto the remotest islands and
unto many nations ' uncircumcised ' in heart and uncircum-
cised in flesh. They seek to justify their disobedience to
the precepts of the Torah ; some of them say that these
precepts are Divine, but are not in force at present, and were
never intended to be permanent laws ; others maintain that
they must not be taken literally, as they are mere symbols,
the meaning of which has already been explained by Mes-
siah. But when the true King Messiah will rise, he will
prosper, be high and exalted ; all will then at once know that
it was falsehood what their fathers have inherited, and that
their prophets and their teachers have misled them.
" Do not imagine that in the days of Messiah the course of
Nature will be altered in any way, or that any new creation
will take place. When Isaiah said, ' The wolf will dwell
with the lamb, and the leopard will lie down with the kid,'
he merely employed allegorical and figurative speech ; and
he meant to say that the Israelite Avill dwell in safety
together with his enemy, who has been as cruel to him as
Avolves and leopards, &c. ; all will join the true religion ;
they will not rob, nor commit any violence, &c., and in the
days of Messiah the meaning of the allegories will be clearly
known.
" Our Sages said that there will be no other difference
between the present time and the days of Messiah but the
independence of the people of Israel.
" It appears from the literal meaning of the prophecies that
the Messianic period will be preceded by the war of Gog and
NOTES. 229
Magog, and that before the war a prophet will appear to guide
the Israelites, and to direct their hearts to repentance. Comp.
'Behold, I will send you Elijah,'^ &c. (j\ral. iii. 23). Elijali
Avill not come to declare unclean that which is clean, or
clean that which is unclean ; nor to disqualify persons who
are believed to be qualilied for joining the congregation of
the Lord, or to qualify persons who are believed to be dis-
qualified ; but he will come to establish peace on earth, as
it is said, *He shall turn the heart of the fathers to the
children'- (Ibid. 24).
" Some of our Sages believe that Elijah will come before
Messiah, but of all these and similar things no man knows
how they will come to pass; they are unexplained in the
Prophets, and our Sages have no tradition about them ; they
only adopt what they believe to be the meaning of the
Biblical passages which refer to this subject. Hence the
difference of opinion. At all events, the order and the detail
of these events do not form an essential portion of our creed ;
we must not take too much notice of Agadoth and Midra-
shim speaking on these and similar themes. We must not
attribute great importance to them, for they do not lead to
the fear or the love of God. We must also abstain from
calculating the time of the coming of Messiah, &c. All wo
have to do is to believe in the coming of Messiah, to wait
and hope.
"It is not because they desired to have dominion over all
lands and nations, and be honoured by all people, or because
they desired to have plenty to eat and drink, and other
pleasures, that the wise men and the prophets longed for
the Messianic days, but because thdj would then be at
leisure to study the Law and its teaching without l)eing
^ He is probably called Elijah on account of the zeal which he will
display in bringing men back to tlie service of God.
^ Mishnah Eduyoth viii. 7.
230 NOTES.
interrupted by any oppressor, and would thus make them-
selves worthy of the life in the world to come (xan nb)V)-
" There will not be in those days any famine, war, jealousy,
or quarrel, because the good things will be in plenty, and even
luxuries will be found everywhere ; all will only busy them-
selves with trying to know the Lord. Therefore the Israelites
will be great sages, kntwing things which are at present
hidden ; they will obtain a knowledge of their Creator as
far as is possible by human understanding ; ' For the earth
is full with the knowledge of the Lord as the waters that
cover the sea ' " (Maim., Mishneh-torah xiv. ; Hilchoth
Melachim xi.-xii.).
The war of Gog and Magog against the Holy Land referred
to by Maimonides is described by the prophet Ezekiel (chaps,
xxxviii., xxxix.) as preceding the complete restoration of
Israel. Saadiah has a different view of this war. The
punishment of Israel in exile is to come to an end at a fixed
time, or as soon as the Israelites by earnest and thorough
repentance show themselves worthy of Divine grace. In
that case no war of Gog and Magog will be waged against
them. But if the Israelites should allow the approach of
the time fixed for the redemption without having given
signs of repentance and improvement, great troubles will
be brought upon them, which will forcibly remind them of
the necessity of returning to God ; they will come together
under a leader, Messiah ben Joseph, under whose leadership
they Avill fight against their enemies, but will be beaten,
and Messiah ben Joseph himself will be killed. Then
Messiah ben David will appear, and with him the period
of glory, of permanent peace and prosperity, and of the
worship of the One God by all nations. The idea of a
double Messiah, a warlike and a peaceful, an unsuccessful
and a successful, is not expressed in any of the prophecies in
the Bible, and seems to be of a later origin. Maimonides is
NOTES. 231
silent about Messiah ben Joseph ; so also Albo in Iklcarim,
and Rabbi Jehudah lia-levi in the book Cuzari. Albo
discusses the question about Messiah in chap. xlii. of the
fourth section of Ikkarim. He refutes the opinion of those
■who maintain that the Messianic prophecies refer to the
reign of Hezekiah or to the restoration of Israel under
Zerubbabel and Ezra. The condition of the Israelites in the
reign of Hezekiah did not resemble the state of prosperity
and glory and universal peace as depicted in the Messianic •
prophecies ; the fulfilment of these prophecies is still hoped
for, and our hope is founded on our belief in the truthful-
ness of the "Word of God, (Comp. Saadiah, Em. ve-deoth,
VIII. iii.).
On the Thirteenth Principle, p. 163.
The belief in the Resurrection of the Dead has been
formulated in the Mishnah (Sanhedrin x. i) as an essential
creed : " He Avho says that the belief in the Resurrection of
the Dead is not implied in the Law has no portion in the
world to come." Tiiere is no doubt that the Almighty has
the power to give fresh life to the body in which life has
been extinct. We set no limits to the Omnipotence of God.
But it is different if we ask whether it is the Will of God
to give new life to the dust and ashes of the dead, and to
restore the soul to the dead body in which it has dwelt
before. Maimonides substitutes the Immortality of the
Soul for the Resurrection of the Dead, and has been vehe-
mently attacked by those who had a diiferent opinion. He
defended his view in an essay called DTlJDn n^^nn "lOSD,
" On the Resurrection of the Dead," in which he attempts
to prove that the Agadoth and Midrashim in depicting
the future life employed figurative language, but in reality
meant only a spiritual life, without any material enjoyment.
Saadiah defends the literal interpretation of " Resurrection
-32 NOTES.
of the Dead" {Emunoth ve-deoth, VII.), and believes that
the event will take place at the time of the final redemption
(n:nnx n^isj). Rabbi Jehudah ha-levi, in Ciizari, though
mentioning this principle, seems to understand it as identical
with the Immortality of the Soul. The king, "VTho "was at
first surprised at the scarcity of references to the future life in
our prayers, confessed his complete satisfaction, after having
heard the exposition of our prayers by the Jewish scholar.
■ " I see," he says, " that I w^as in error ; those who pray to
have the Divine light vouchsafed to them during lifetime,
who long to see it with their own eyes, and to attain to the
degree of prophecy, they certainly seek something better even
than the future life, and they who attain it may be sure that
they will also enjoy the blessing of the future life ; for if
the soul of a man, troubled by the wants of the body, irf
nevertheless cleaving to the Divine glory, how much more
may this be the case after the soul has left this body ! "
(III. 20).
II.
OUR DUTIES.
Introduction.
The king, in Rabbi Jehudali ha-levi's Cazari, anxious
to lead a good and religious life, was told by an angel
who appeared to him in a dream that his lieart was
good, but his deeds were not acceptable. The purity
and goodness of our heart certainly ennobles our deeds
and gives them the stamp of sincerity and holiness,
though they may not be marked by absolute perfec-
tion. But an inner voice, our conscience, does not
allow us to be content with the goodness of the
heart ; we feel the necessity of seeking also perfection
of words and deeds. We wish not only our heart
but also our entire self to be good, so that our inner
life and outer life, our feeling and thinking, our speak-
ing and doing, may combine into one harmonious
whole, which comes as near perfection as possible.
It has been shown above that one of the principles
of faith which we confess is our belief in the Divine
origin of the Torah, and in the obligatory character of
its precepts. When we pray to God to make us un-
derstand the Torah we are not content with the mere
knowledge of the words of the Law ; we also seek God's
assistance to enable us " to obey, to observe, and to
234 THE JEWISH RELIGION.
perform " all that He has commanded us. Man's nature
is not the same in all individuals ; one person finds
special delight in the performance of this duty, an-
other in the performance of that. Every one likes to
devote his energies to that work for which he considers
himself best qualified, and which promises to yield the
best fruit. But this individual liking or aptitude must
not mislead us into thinking that the Law is divided
into important and unimportant precepts. So far as
they represent the Will of the Almighty they are all
alike, and equally demand our attention and our obe-
dience. Thus the qiqc* nia^O b'W ri^3p/ our unconditional
submission to the Will of the Almighty as our King, is
followed in our Service by ni^'O hjJ n^3p/ the acknowledg-
ment of the binding force of His precepts.
There are persons who question the wisdom and
usefulness of the precepts ; they call it legalism, and
are opposed to the tendency of subjecting every act of
ours to the control of the Law. They argue that legalism
tends to weaken our regard for the Law, and trains
hypocrites rather than true servants of the Lord. It
is a bold assertion, but one that rests on imagination
and prejudice. Is it possible that such a constant re-
minder of God's presence as the Divine precepts supply
should not have a beneficent influence over us, by mak-
ing us feel encouraged by His presence when we are
engaged in a good cause, and discouraged when we are
about to do wrong ? If persons are found who are
^ Lit. , " The accepting of the yoke of the heaven's dominion ; " "The
accepting of the 3'oke of the precepts." The expression "yoke" is
here by no means derogatory. It simply indicates the duty which in
the one case "the dominion of heaven," and in the other case "the
Divine precepts," impose upon us.
OUR DUTIES. 235
devout worshippers at one time and criminals at another,
it only shows human weakness in the moment of trial in
spite of good resolves and genuine devotion ; and were
it not for the effect of such devotion, the number of
crimes would probably be far greater.
A truly pious man will never imagine that he may
freely transgress one set of the precepts, if ho strictly
obeys another set; that he may, c.r/., wrong his neigh-
bour, and compensate for his sins by regular attendance
at the place of worship, or by a strict observance of the
dietary laws, or the laws of Sabbath and Festivals; or
that he may freely break the latter, if only he is
honest, just, and charitable. The precepts have all the
same Divine origin ; the all-wise and all-kind God,
who has commanded us to walk in the way of justice
and righteousness, has also ordained the Sabbath, given
the dietary laws, and established the sacrificial sei'vice.
He who selects some of the precepts and rejects the
rest substitutes his own authority for that of the
Almighty, and places his own wisdom above the wisdom
of Him who gave us the Law.
" Be as zealous in the performance of an unimportant
precept as of an important one," is one of the maxims
tauofht in the " Savinofs of the Fathers." A difference
between precept and precept is here admitted, but only
in so far as they seem to us more or less important, with
regard to the good which their observance produces
or the evil which is caused by their neglect. In case of
a conflict of two duties we give the preference to that
which seems to us more important. In times of religious
persecution the question frequently arose how far resist-
ance was necessary, and how far religious practice might
236 THE JE WISH RELIGION,
yield to physical force. The rule has been laid down, that
when our life is threatened we may transgress any pre-
cept ; but we must not allow ourselves, under any cir-
cumstances, to be forced to idolatry., murder, or adultery
(□••on nysim nviy ^^bi mr mny) ; we must prefer death
to committing any of these sins. But in times of
trouble and persecution the spirit of resistance is as a
rule too strong to be kept within the strict lines of
demarcation, and life is willingly and heroically sacri-
ficed for any religious duty. This is not surprising, for
every i-eligious act which is chosen by the enemy as a
test to prove the faithfulness or the faithlessness of
tlie persecuted sect to its own religion, receives thereby
the stamp of great importance.
Similar questions are also asked in times of peace,
when some of our brethren reject the authority of the
Oral Law, while others refuse even to recognise the
authority of the Written Law, when some set aside the
Divine precepts out of convenience, and others from prin-
ciple, and still others from ignorance ; when some limit
their Judaism to the nominal membership of the Jewish
race, and others to a negation of other creeds. Are all
these Jews ? Whatever the answer to this question may
be from a practical, political, social, and communal point
of view, the fact is that they are Jews. They may have
forfeited certain privileges, they may be disqualified for
certain religions offices, they may be dangerous to the
religious peace of our family or community : they are
notwithstanding Jews, and are bound to live in accord-
ance with the Law which the Almighty has given to
the Jews and for the Jews. Our Sages say : '•a bv ^X
Kin bir\u'' Nt3ntJ>, "Although a man may have sinned, he
OUR DUTIES. 227
is an Israelite still." No theologian, Rabbi, or teacher,
or Beth-din, or Sanhedriu, has the power of granting ab-
solution, or telling those who break or reject any portion
of the Divine precepts that they are not doing wrong.
No human being has the authority to abrogate laws re-
vealed by God. Why then, some may ask, do prophets
and moralists, the Rabbis of the Talmud not excluded,
single out ethical principles for special recommendation
to their fellow-men, generally observing silence about the
rest of the Divine commands ? The answer is simple.
The ethical principles and the Divine commandments
embodying them are different in kind from the rest of
the commandments. The latter are distinct, well de-
fined, and the punishment for their transgression is fixed ;
they are unchangeable, and not capable of expansion.
The dietaiy laws, e.g., are exactly the same now as
they were in the days of Moses. So also the laws
concerning Sabbath. What was then prohibited by
the Sabbath is prohibited still. The ethical principles,
however, are capable of development, and the moral
standard rises with the progress of civilisation. Hence
the constant dissatisfaction of prophets, preachers, and
teachers with the moral principles of their followers.
They have a higher standard of morality, and strive to
raise the moral consciousness of their generations to
their own height.
It is, therefore, no wonder that the prophet Isaiah
exhorts his brethren : " Wash you, make you clean ;
put away the evil of your doings from before mine
eyes; cease to do evil: learn to do well: seek judg-
ment, relieve the oppressed, judge the fatherless, plead
for the widow" (i. i6, 17). "He that walketh right-
238 THE JEWISH RELIGION.
eously, and speaketh uprightly ; he that despiseth the
gain of oppressions, that shaketh his hands from holding
of bribes, that stoppeth his ears from hearing of blood,
and shutteth his eyes from looking upon evil, he shall
dwell on high," &c. (Ihid. xxxiii. 15, 1 6). In the
same sense the virtuous man is described by all pro-
phets ; also in Ps. xv. and Ps. xxiv.
K. Akiba says : " ' Thou shalt love thy neighbour as
thyself (Lev. xix. 18) is an important principle in the
Torah," but at the same time he shows what im-
portance he ascribes to all other principles and pre-
cepts of the Law by most carefully examining the
details of every one of them alike. The great Hillel
told the Gentile who desired to become a Jew : " ' Do
not to thy neighbour what is hateful to you ; ' this is
our whole religion ; " but that he did not ignore the
remainder of the Torah, or consider it as not essential,
is proved by the additional words : " The rest is its
explanation ; go and learn " {Bahyl. Talmud, Sabbath,
3 I a). Hillel only gave the proselyte a lesson which
would lead him to obey all the words of the Almighty.
Eabbi Simlai (Yalkut on Micah vi. 8) said : " Six
hundred and thirteen commandments were oriven to
Moses on Mount Sinai ; David reduced them to eleven
(Ps. XV.) ; Isaiah reduced them to six (xxxiii. 16, 17);
Micah (vi. 8) to three ; then Isaiah reduced them again
to two (Ivi. i); and Habakkuk to one — Faith (ii. 4)."
This Rabbi does certainly not mean to say that Isaiah
cancelled some of the eleven virtues mentioned by
David, or that Habakkuk only demanded Faith, and
did not consider it essential that man should be
righteous, truthful, &c. Rabbi Simlai intended only
I
OUR DUTIES. 239
to point out that by training ourselves in the practice
of certain virtues, the fulfilment of all Divine precepts
will be greatly facilitated.
All the commandments of the holy Torah are equally
Divine. Laws concerning justice and humanity, and
laws concerning Sabbath and Holydays, are equally in-
troduced by the declaration, " And the Lord spake unto
Moses, saying." The commandments, " Thou shalt love
thy neighbour as thyself," and " A garment of diverse
kinds, of linen and wool, shall not come upon thee,"
stand side by side in the same paragraph. The
equality of all the precepts as the expression of the
Will of the Almighty is clearly set forth in the Law,
in the frequent exhortations that the Israelites should
obey all the precepts, whatever their nature may be,
whether they be of the class of " statutes " or of "judg-
ments," or of any other class of Divine commands.
(Comp. Exod. XV. 25,26; Lev. xxvi. i 5, 43 ; Num. xv.
39, 40 ; Deut. iv. i, 5, 8, &c.)
As to the various terms employed in the Pentateuch
to designate the Divine precepts : words (D''"iai), com-
mandments (nilVJD), statutes (D"'pn), judgments (n''L3SC^*?D),
and laws (rrnin), they may be considered as syno-
nyms signifying similar things. But even synonyms
are as a rule distinguished from each other by a
certain variation in their meaning, especially when the
terms occur in one and the same sentence. A defini-
tion of these terms is not given in the Pentateuch or
in the Bible ; from the context, however, in which
they occur the following distinction may be drawn : —
pn or npn, " statute," is applied to those laws which
are absolute and do not depend on certain conditions,
240 THE JEWISH RELIGION.
^Yllilst misJipat, "judgment," is a law the performance
of which varies according to circumstances. Thus the
Paschal sacrifice is called chuJcJcah, and must absolutely
be performed, whilst the civil laws concerning slaves,
damages, &c., are mishpatim, because cases of slavery
or damages need not occur, and the respective precepts
are then not carried into effect. In a similar manner
Jewish theologians divide the Divine precepts into
nvyn'^> mvo and T\'\h'2V niVO precepts which our duty
of obedience to God makes us perform, and precepts
which, without distinct Divine command, our own
reason would impel us to do. — The other terms, mits-
rah, "commandment," and mishmcrdh, "charge," are
used in a general sense, the former in reference to the
Giver of the law, and the latter in reference to those
to whom it is addressed.
The division of the precepts into nViJOt:' and nv^Jt^
is a vague one, and the line of demarcation will be
moved farther to the one side or the other, according
to the judgment exercised by the interpreter. Of
greater importance is the division into positive and
negative precepts, commandments, and prohibitions,
ntry niVO and nt^^yn n^ ni^'JO- The prohibitions are of
two kinds : such as admit of amends being made
for their transgression and such as do not admit:
n-L^j; Dip nn Er^tr, and n^^i Dip nn ^^c^••
The number of the commandments is, according to
Eabbi Simlai, 6 1 3 (j''"-in), and in some editions of the
Pentateuch the number of each commandment has
been noted in the margin. Rabbi Moses ben Maimon,
in the introduction to his Mishneh-torah, enumerates
the 6 1 3 mitsvoih. They are also contained in liturgical
OUR DUTIES. 241
compositions, called minrx " exhortations," or " pre-
cepts," such as are met with in the Machzor for the
Feast of Weeks.
Maimonides, in " The Guide " as well as in Mishneh-
torah, treats of the precepts of the Torah under the
following fourteen heads : ( i ) Fundamental principles
of our f aith ; ^ (2) Divine worship; (3) Sabbath and
festivals ; (4) Marriages ; ( 5 ) Forbidden food and for-
bidden relations of the sexes ; (6) Vows ; (7) Agricul-
ture ; (8) The Temple and the regular sacrificial ser-
vice ; (9) Occasional sacrifices ; (10) Cleanness and
uncleanness ; ( i i ) Compensation for damages ; (12)
Transfer of property ; (13) Contracts ; (14) Adminis-
tration of the law.
Another theologian, Rabbenu Jakob, divided the
code of laws into four sections : ( i ) Divine worship,
Sabbath, festivals, and fasts; (2) Things forbidden
and things permitted in satisfying our bodily desires ;
(3) Marriages; (4) Civil laws.
The latter work was recast by Rabbi Joseph Caro,
^ Hebrew titles of books are often fanciful names, which more or
less distinctly imply either the nature or contents of the books, or the
name of their authors. The Hebrew names for the fourteen books of
Mishneh-torah are as follows: (i) yilO "Knowledge;" (2) HDnX
"Love;" (3) D^Jm "Seasons;" (4) D"'t^'J "Women;" (5) HCmp
" Sanctification ; " (6) nx^DH "Distinction;" (7) Q*j;-)t "Seeds;"
(8) muy "Service;" (9) m31"ip "Sacrifices;" (10) mntO "Purity;"
(II) P)TT3 "Damages;" (12) ]'':p "Acquisition;" (13) D^OBt^•D
"Disputes ;" (14) D''DQl£i' "Judges." Rabbenu Jakob calls his work
D''*11tD nyniX "Four Rows," a name borrowed from Exod. xxviii, 17.
The names of the four parts are: D"'^n mS "Path of Life" (Ps. xvi.
II); nyT mi"' "Teacher of knowledge" (Isa. xxviii. 9) ; "Ityn pN
"Stone of Help" (i Sam. vii. 12, and Gen, ii. 18), and DZi^yD lE^'H
"Breastplate of Judgment" (Exod. xxviii. 15).
Q
242 THE JEWISH RELIGION.
and in the new form, with the new title Shulchan
Aruch, it has become the standard work of Jewish law
and life, and its authority has been recognised and
upheld by Jews in the East and the West. Annota-
tions (ninjn) were added by Eabbi Moses Isserles, but
his opinion, when differing from that of Rabbi Joseph
Caro, was only accepted by the Polish and German
Congregations, not by the Sephardim.
Rabbi Joseph Caro, Rabbenu Jakob, and Maimonides
appear, in their respective codes, not as legislators but
as compilers. The Torah and the Talmud were the
sources from which they all drew their laws. But
laws, minhagim or customs, and institutions (niJpn)
of a post-Talmudic date were not neglected. Ques-
tions arising in the course of time, through new and
changed conditions of life, are, as a rule, discussed and
decided in notes and commentaries on the Shulchan
Aruch. There are also numerous special works on
such occasional questions ; they are called " Responsa "
(nniK^n " Answers," or nUlCTil m^StJ' " Questions and
Answers '"), and the importance attributed to them
varies according to the reputation of the respective
authors.
What is the object of the Divine laws ? This is a
question that naturally rises in the minds of those to
whom they are addressed. But the question has been
anticipated by Him " who knoweth the thoughts of the
sons of man," and the answer is found in clear and
distinct words in the fountain of living waters, the
Torah, that never fails to satisfy our thirst for truth :
*' Thou shalt keep his statutes and his command-
ments which I command thee this day, that it may be
OUR DUTIES. 243
■urll with thee and thy children after thee" (Deut. iv.
40). ' " And now, 0 Israel, what doth the Lord thy
God require of thee, but to fear tlie Lord thy God, to
walk in all his ways and to love him, and to serve
the Lord thy God with all thy heart and with all thy
soul : to keep the commandments of the Lord and his
statutes which I command thee this day, for thy good "
(ibid. X. 12, 13). It is for our benefit, for our well-
being, that the laws were revealed to us ; they serve
to make us good and happy ; they train us in the
mastery over our appetites and desires, in the practice
of charity and justice, and in the conception of noble,
pure, and lofty ideas, and bring us nearer and nearer
in perfection the Being in whose image and likeness
we have been created..
What share each individual precept has in the
attainment of this end we cannot state with certainty,
because in the Torah the reason and purpose of each
precept is, with very few exceptions, withheld from us.
In many cases our reflection on the nature of a special
law, or on the context in which it occurs in the Penta-
teuch, leads to a discovery of some reason for it. But,
whatever reason we may thus discover, we must not
lose sight of the fact that it is we who have found it,
we whose knowledge is imperfect, and that we or
others might in future discover a better reason. If
we, e.g., find that certain dietary laws serve to traiu us
in temperance, and see that the virtue of temperance
is frequently recommended in the Bible, we may well
obey these dietary laws, and strive to be temperate in
every respect in accordance with the spirit we detect in
them. It would, however, be a gross error if, believing
244 THE JEWISH RELIGION.
the training in temperance to be their only object, we
assumed that we could neglect them, and attain the
same object by substituting our own insufficient know-
ledge and imperfect reason for the Will and Wisdom
of the most perfect Being. Moralists, our teachers and
preachers of ancient and modern times, have found in
these precepts an inexhaustible treasure of lessons ex-
horting to virtue and warning against vice, and the great
variety of inferences thus drawn from the same source
proves the error of those who imagine that their own
exposition is the only right one. Whatever reason we
assign to a religious precept, and whatever wholesome
lesson we derive from it, our first duty towards the
commandment, and towards Him who commanded it,
is strict and unconditional obedience.
Maimonides, who may be considered as the repre-
sentative of the school which seeks to establish a rational
explanation for all precepts, admits that the reason we
may assign to any of the commandments cannot affect
their validity and immutability, and we are bound to
obey them, although the supposed reason may be of a
local or temporary character. According to Maimonides,
the object of the Law is to promote the well-being of
our body and the well-being of our soul ; and every com-
mandment has therefore some bearing upon one of the
following three things : the regulation of our opinions,
the removal of sin, or the teaching of good morals. He
does not except the " statutes " from this rule, but
confesses that in a few cases he is unable to show
clearly the relation of the commandment to any of
these objects. He also restricts the principle of rational
interpretation to the main element in each command-
OUR DUTIES. 245
ment, and does not apply it to its details ; the latter,
as a rule, do not demand an explanation. He says : —
" The general object of the Law is twofold : the well-
being of the soul and the well-being of the body "
(Guide, iii. 27). "I am prepared to tell you my ex-
planations of all these commandments (the so-called
chuJcJcim or " statutes "), and to assign for them a true
reason supported by proof, with the exception of some
minor rules and of a few commandments. I will show
that all these and similar laws must have some bearing
upon one of the following three things, viz., the regula-
tion of our opinions or the improvement of our social
relations, which implies two things : the removal of
wrong-doing and the teaching of good morals " (ibid.
xxviii.). " The repeated assertion of our Sages that
there are reasons for all commandments, and the tradi-
tion that Solomon knew them, refer to the general pur-
pose of the commandments, and not to the object of
every detail. This being the case, I find it convenient
to divide the six hundred and thirteen precepts into
classes ; each class to include many precepts of the
same kind. I will first explain the reason of each
class of precepts, and show their common object, and
then I shall discuss the individual commandments and
expound their reasons. Only very few will be left
unexplained, the reason for which I have been unable
to trace unto this day. I have also been able to
comprehend in some cases even the object of many
of the conditions and details of the laws as far as it
can be discovered" (ibid. xxvi.).
" It is also important to note that the Law does not
take into account exceptional circumstances ; it is not
based on conditions which rarelv occur." " We must
246 THE JEWISH RELIGION.
therefore not be surprised when we find that the object
of the Law does not fully appear in every individual
case." " From this consideration it follows that the Law
cannot, like medicine, vary according to the different
conditions of persons and times. Whilst the cure of a
person depends on his particular constitution at the
particular time, the Divine guidance contained in the
Law must be certain and general, although it may be
effective in some cases and ineffective in others. If
the Law depended on the varying conditions of man, it
would be imperfect in its totality, each precept being
left indefinite. For this reason, it would not be right
to make the fundamental principles of the Law depen-
dent on a certain time or a certain place. On the
contrary, the statutes and the judgments must be de-
finite, unconditional, and general, in accordance with
the Divine words : ' As for the congregation, one
ordinance shall be for you and for the stranger ' (Num.
XV. 15). They are intended, as has been stated before,
for all persons and for all times " (ibid, xxxiv.).
In the present treatise our religious duties will be
expounded under the following seven heads : —
1. Exposition of the Decalogue.
2. General ethical principles —
(a.) Duties towards God.
(h.) „ ,, our fellow-men,
(c.) ,, ,, ourselves.
3. Outward reminders of God's Presence.
4. Sabbath, Festivals, and Fasts.
5. Divine Worship.
6. Dietary Laws.
7. Jewish Life.
OUR DUTIES. 247
1. T/ic Ten Commandments. niiDin mt^y
The " Ten Words " are distinguished from all other
lessons of the Torah both on account of their intrinsic
value and on account of the extraordinary manner in
which they have been revealed by the Almighty on
Mount Sinai. They form the contents of " the cove-
nant which God made with us " (Deut. v. 3).
But it must not be forgotten that they are not
the only Divine commandments. When, therefore,
Moses repeated them before his brethren in the plain
of Moab, he prefaced it by the exhortation : "' Hear, O
Israel, the statutes and the judgments which I speak
unto you to-day, and learn them and keep them to do
them" (ibid, i) ; and after he had finished reciting
them he reminded the Israelites how they received the
Ten Commandments from the midst of the fire, and
how they prayed that further commandments should be
given to them through Moses ; adding that the Al-
mighty, in compliance with their petition, said to him :
" Stand thou here with me, and I will tell thee the
whole commandment, both the statutes and the judg-
ments which thou shalt teach them" (ibid. 28).
" And God spake all these words, saying : "
First Commandment.
" / am the Lord thy God, who brought thee out of the
land of Egypt, out of the house of bondage."
The Israelites who now stood round Mount Sinai
248 THE JEWISH RELIGION.
and heard the voice of God saying, " I am the Lord
thy God," were the same who a very short time before
had been slaves in Egypt; they were delivered from
slavery, and saw their cruel taskmasters perish in the
waves of the. Red Sea. Pharaoh, the king of the
Egyptians, and his people had believed that they were
the masters of the Israelites, and that they could do
with them as they pleased. And Pharaoh said, " Who
is the Lord, that I should listen to his voice ? I know
not the Lord, nor will I let Israel go." It has now been
shown that Pharaoh and his people were not the true
masters ; that there was a higher Being that ruled
over all men, over kings and their peoples. After the
Israelites had crossed the Red Sea, they sang with
Moses : " This is my God, and I will praise him, the
God of my father, and I will exalt him." They all
felt that their liberty was not obtained by human
strength and skill ; that there must be a higher Being
who is All-powerful, All-wise, and All-good ; and that
it was He who freed them, and punished the wicked
Egyptians by whom they had been kept in slavery.
What the Israelites at first felt in their hearts they
were now, when standing round Sinai, taught by Girod
Himself, in plain, clear, and intelligible words : " I am
the Lord thy God, who brought thee out of the land
of Egypt, out of the house of bondage."
This is the first commandment ; it is only one
commandment, but it contains several important
lessons : —
I. God has shown great kindness to our nation;
we Jews must therefore more than other people show
ourselves grateful to Him, love Him as our Deliverer
OUR DUTIES. 249
and Benefactor, and do willingly all that He commands
us to do.
2. When we are in trouble we must trust in God,
pray to Him, and hope that He will help us when
our fellow-men cannot do so. When they give us
up as lost we need not despair ; for the Almighty
can help where human wisdom and power are in-
sufficient.
3. The wicked may for a time succeed in doing
wrong, whilst the good and just suffer; but this does
not last for ever. There is a Master above all of us,
who in due time punishes the wicked and saves the
good.
Second Commandment.
" Tliou sltali have no other gods before me. Thou
shalt not mahe unto thee a graven image, nor the form
of anything that is in heaven above, or that is in
the earth bejieath, or that is in the ivater under the
earth. Thou shalt not bow down thyself unto them, nor
serve them, for I, the Lord thy God, am a jealous God,
visiting the iniquity of the fathers upon the children
tcpon the third and upon the fourth generation of them
that hate me ; and showing loving -kindness to the thou-
sandth general io7i of them that love me and keep my
commandments."
There are no other gods in existence ; it is impos-
sible for us to have other gods. There is only one
God, as we repeatedly declare, " Hear, 0 Israel, the
Lord is our God, the Lord is one." The commandment
is nevertheless not superfluous. There have been whole
jiations, and there are still people, who, in their igno-
250 THE JEWISH RELIGION.
ranee and folly, attribute Divine power to things that
have no Divine power, and who give the name of god
to things that are not gods. Such people are called
heathens, idolaters, or idol-worshippers. The second
commandment forbids us to do any such thing.
It was the custom in some countries to worship
the king, either during his lifetime or after his death,
as a Divine being ; it is still the custom in some
countries to pray to departed saints. All this our holy
religion forbids us to do. We must respect our king,
we must honour the memory and the name of good men,
but only as human beings, not as gods ; we may not
deify them. As to our prophets, our great men, the
Patriarchs, the kings, their names are a pride unto
us, their memory a blessing, ny\2h DiliaT — they are
honoured by us as human, mortal beings : they are
not worshipped. When we visit the graves of those
near and dear to us, and honour their memory by
reflecting on their virtues, when we revere those holy
men who have devoted their lives to the service of
God, or the martyrs who have sacrificed their lives
for the sanctification of the Name of God (nE»>n ^yip),
we do not endow them with Divine attributes, and
do not offer up any prayer to them.
The second commandment, in forbidding all kinds
of idolatry, includes the following prohibitions : —
(i.) The worship of sun, moon, stars, animals,
human beings, or any part of Nature, as endowed
with Divine power.
(2.) The worship of images representing things
that exist in reality or in man's imagination.
(3.) The worship of angels as Divine beings. They
OUR DUTIES. 251
are only messengers of God, and we must nut pray
to them.
(4.) The belief in evil spirits, demons, devils, and
the like, and the fear of them.
(5.) The belief in charms, witchcraft, fortune-telling,
and similar superstitions.
The words, " For I, the Lord thy God, am a jealov.s
God" are to be understood in a figurative sense ; we
cannot say of CTod that He is jealous, in the literal
sense of the word. It is only because we call a person
jealous who is anxious that no one else shall enjoy
the same right or privilege as he enjoys, that we imply
the term "jealous" figuratively to God, because He
does not concede Divine worship and service to any
other being. He demands of His worshippers thnt
they serve Him alone and none besides.
Those who break this commandment " hate God,"
and will surely receive their punishment. He "visits
the iniquity of the fathers upon the children upon
the third and upon the fourth generation," The bad
example set by a man frequently corrupts his children,
gi'andchildren, and great-grandchildren. In that case
they will all receive their punishment, and there is no
excuse for them, that they were misled by the bad
example of their father or their forefathers. A bad
example must not be followed, even if it be set by,
those whom we love dearly.
The good example of a man should always be fol-
lowed, and his good deeds bear good fruit and are the
source of blessing even long after his death. For to
those that love God and keep His commandments God
" showeth mercy even to the thousandth generation."
252 THE JEWISH RELIGION.
Third Commandment.
" Thou shalt not take the na7iie of the Lord thy God,
in vain ; for the Lord will not hold him guiltless that
tahcth his naine in vain."
We pronounce the name of God when we read the
Bible, when we pray, when we take an oath, or when
we speak of God's wisdom, power, and goodness. We
take the name of God in vain when we read the Bible
without attention, or pray without devotion, or take
an oath without necessity or contrary to truth. When
we utter the name of God we must bear in mind
that it is the name of the most Holy and most Per-
fect Being that we are pronouncing ; that it is a
privilege to us to be allowed and to be able to pro-
nounce it.
The more we meditate on the greatness and holi-
ness of God, the moi'e careful should we be " not to
utter the name of God in vain." We should guard
ourselves from falling into the bad habit of utter-
ing it thoughtlessly to no purpose whatever. Many
people are heard to exclaim every minute, " O God," or
similar phrases. To them the sacredness of the name
is entirely lost, and they are no longer reminded by it
of the holiness of Him who is designated by that name.
Still greater is the thoughtlessness of those who swear
by God without any necessity. In swearing by God
we call upon God to bear witness that our words are
true. But such a testimony is only required when
our statement is not believed. If we swear before we
know whether we are believed or not, we indicate that,
according to our estimate of ourselves, we are not
OUR DUTIES. 253
trustworthy, and it has often been observed as a fact
that those who swear most are least to be believed.
The worst of all forms of swearing is to swear falsely,
that is, to swear that something is the case without
knowing that it is true, or knowing that it is not true.
This is a terrible crime, and is called " the profanation
of God's name," CDC'n h'bri.
There is still another kind of Q'c^n b)hn " profanation
of God's name : " if we Jews who are called by His
name, the people of the Lord, or children of the Lord,
bring contempt upon God's people by disgraceful con-
duct, we profane the name of God. We sanctify it by
noble and generous deeds ; by leading a pure and
blameless life we cause a Dj»>n t^np " sanctification of
the name of God."
The third commandment forbids us —
(l.) To utter the name of God unnecessarily in our
common conversation.
(2.) To read the Bible carelessly, or to pray without
attention and devotion.
(3.) To swear otherwise than when required by the
law to do so, as, e.g., in courts of law.
(4.) To swear when we are not fully convinced of
the truth of our declaration.
The additional sentence, " for he will not hold him
guiltless who taketh his name in vain," is to remind
us that it is against God the Omniscient that we
sin in breaking this commandment. God knows our
innermost thoughts, whether we think of what we
utter or not ; whether we are convinced of what we
declare on oath or not. He will punish us if we
break His commandments, although we may be able
234 THE JEWISH RELIGION.
to conceal our sins from men and escape condemnation
bv a human tribunal.
Fourth Commandment.
" Remember the Sabbath day to hccp it holy. Six
days shalt thou labour and do all thy work. But the
seventh day is a Sabbath unto the Lord thy God : in it
thou shalt not do any worh, thou, nor thy son, nor
thy daughter, thy manservant, nor thy 7naidservant, nor
thy cattle, nor thy stranger that is within thy gates.
For i7i six days the Lord made heaven and earth, the
sea, and all that is therein, and rested the seventh day ;
ivherefore the Lord blessed the Sabbath day, and hal-
lowed it."
The Sabbath day, that is, the day of rest, is to be
kept holy. In two ways it should differ from other
days ; it is to be a day of rest and also a holy day.
We keep it as a day of rest by not doing on it any
kind of work ; we keep it as a holy day by devoting the
greater part of it, since we are free from our ordinary
occupation, to prayer and to reading the Bible.
We are thankful to God for having commanded us
to keep the Sabbath, and give expression to our
feeling of gratitude in our prayers, especially at the
beginning and the end of the Sabbath ; thus, on
Friday evening, before the meal, we praise God for
sanctifying the Sabbath by a prayer called Kiddush,
" sanctification," and on Sabbath evening, after the
close of the Sabbath, we recite the Habdalah, in which
God is praised for the distinction made between Sabbath
and the six week-davs.
OUR DUTIES. 255
The Israelites were told to remember the Sabbath
day ; that is, the well-known day of rest, the same day
which was instituted as a day of rest in connection
with the manna. On five days they collected one
omer of the manna, on the sixth dav two omers for
each person ; on the seventh day no manna was col-
lected nor was any found, and the Israelites were com-
manded to bake and to cook on the sixth day not
only for the sixth day, but also for the seventh, on
which day baking and cooking was not to be done.
This same seventh day we are told iu the fourth com-
mandment to rcmcmher to keep holy, that we should
not forget it, or choose another day instead of it. It
is the same seventh day on which God rested after the
six days of the Creation, and which " he blessed and
sanctified."
It is to be a day of rest not only for ourselves ;
we must not have work done for us by our children,
or by our servants, or by strangers ; even our cattle
must rest. After six days of work we enjoy the
blessing of one day's rest, and are rendered mure
fit to work another six days. The harder we work
on six days, the more welcome is the rest of the
seventh day to us. When Moses repeated the com-
mandments, he laid special stress on the rest of the
servants, reminding the Israelites that they them-
selves had once been slaves, and must therefore re-
cognise the necessity of granting a day of rest to
their servants.
It is not to be a day of mere idleness. Complete
idleness leads to evil thoughts and evil deeds. Whilst
our body rests our mind should be occupied with holy
256 THE JEWISH RELIGION.
thoughts ; we should commune with God, reflect on
His works, learn from them the power, wisdom, and
goodness of God, study the Word of God, listen to the
instruction of our teachers and preachers, and alto-
gether try to raise ourselves into a loftier sphere.
On the day of rest we reflect on the works of God,
on the work of Creation which He completed in six
days, and thus by keeping the Sabbath we testify to
our belief in God as the Creator of the Universe. On
this account it is that the Creation is referred to in
this commandment as the reason why rest was enjoined
for the seventh day. " For in six days," &c.
" Therefore the Lord blessed the Sabbath day ; " the
rest on the seventh day is a blessing to those who
have worked hard during the preceding six days ; it is
a blessing to those who spend the Sabbath in a proper
manner. "And he hallowed it" by giving man an
opportunity to sanctify himself by more frequent com"
munion with the Most Holy.
The fourth commandment tells us —
(i.) To remember to keep the same day as Sabbath
which has been set apart as such from the beginning.
(2.) To abstain on that day from all kind of work.
(3.) To devote part of the day to our sanctification.
Fifth Commandment.
" Honotcr thy father and thy mother : that thy days
may he loncj upon the land ivhich the Lord thy God
givcth thee."
The strongest desire that animates a father and a
mother is to see their children good and happy.
OUR DUTIES. 257
From the first day of tlieir existence cliiklren are
guarded by the watchful eyes of their parents that
no evil may befall them. How delighted are father
and mother when they notice the progress of their
child in health and strength, in heart and soul !
What an amount of trouble and anxiety parents
undergo when they see their child suffering ! No
sacrifice is too great for them so long as it ensures
the child's well-being. It is painful to them to be
compelled to deny their child anything, or to rebuke
or to punish it. To this they are impelled only by
the anxiety for the welfare of the child. The mutual
afiection between parent and child is one which nature
has implanted. Without it the home would be the
dwelling of misery and misfortune ; with it comfort
and happiness flourish therein. The loving parents
have pleasure in whatever they do for the benefit of
the child, and the affectionate child is delighted with
the goodness of its parents.
"Honour thy father and thy mother" says the Almighty
to us. How does a child honour father and mother ?
•In the eyes of the child father and mother must be the
king and the queen of the house, however small that
may be. Every word that comes from their mouth,
every desire that they express, must be regarded as
of the greatest importance, and be well remembered
by the child. When the king or the queen speaks, all
present stand and listen respectfully ; their words are
read by every one with the greatest interest. So it
must be with the words of our parents. Whenever
they tell us to do or not to do a thing, obedience is a
blessing to us ; disobedience is the chief cause of all
misery and trouble. We feel pleasure and honour in
R
2 58 THE JEWISH RELIGION.
being able to do something that gratifies our parents,
and we like to give them at times some material token
of our affection. The best present we can give them
is a good heart, sincere love that prompts us to avoid
everything that would grieve them, and to do every-
thing we can to give them pleasure and to make
them happy.
This is one of the few laws the reward of which is
distinctly stated, " That thy days may be long upon
the land, which the Lord thy God giveth thee," We
can easily understand the good effect of keeping the
fifth commandment. Pleasure and contentment con-
tribute a good deal to the health and well-being of
man, whilst anger, trouble, and dissatisfaction produce
ill-health and weakness. The mutual affection between
parent and child is therefore the cause that the days
of both the parents and the children are prolonged,
and the harmony and happiness of the house firmly
established. The blessing attending children's obe-
dience and love towards their parents does not end here.
The whole State consists of small homes and families,
and the greater the well-being of the individual homes,
the greater is the well-being of the whole country.
Thus the child by acting in accordance with this
Divine commandipent contributes its share towards
the prosperity of the whole country.
When our parents are not present, we should, out
of love towards them, obey those who take their
place, as, e.g., our elder brothers or sisters, our guar-
dians, and our teachers, since all these only do what
the parents would themselves like to do were the
opportunity granted them.
We are bound to honour our parents not only so
OUR DUTIES. 259
long as we are under their care and live in their
house, but also when we have left our parents' home,
and have become independent. Even when they have
become old, weak, and poor, and we support them,
we must not forget the natural relation between parent
and child, and the honour due to parents from their
children must still be shown to them. When they
have departed from this life, and we are no longer able
to show our feeling of love and respect in the usual
way, we must honour their name and memory, and hold
in respect the wishes and commands which they ex-
pressed when still alive. Death is no bar to true
love and sincere affection.
Thus we obey the fifth commandment —
(l.) By listening respectfully to the words of our
parents and obeying what they say.
(2.) By doing that which pleases them, and avoiding
that which would displease them.
(3.) By supporting them when they are weak and poor
by all our best exertion and with genuine pleasure.
(4.) By honouring their name and memory after
their death.
(5.) By being obedient to our elder brothers or
sisters, to our guardians, and to our teachers.
Sixth Commandment.
" TJioio shalt not murder." ^y
Murder is a most terrible thing ; we shudder at
the sound of the word, even at the mere idea of it.
We wonder how it is possible that a person should be
so wicked, so cruel, and so unnatural as to take the
26o THE JEWISH RELIGION.
life of another human being! One who can do such
a thing must have lost all human feeling, and is
rather a brute than a being created in the image of
God. But, unfortunately, there have been and there
are such wicked people. "VVe read in the Bible that a
dispute arose between the two sons of Adam, and the
one, Cain, slew the other, Abel, He repented it, but
he could not restore to his brother the life which he
had taken. The severest punishment is therefore
inflicted on those who have committed this crime.
Tills commandment and those which follow it have
their root in the principle, " Zove thy fdlo'W-7nan as
thyself" applied to the life (sixth commandment), the
home (seventh commandment), the property (eighth
commandment), and the honour of our fellow-man
(ninth commandment). We wish to enjoy life as long
as possible ; it must therefore be our desire to see our
fellow-man enjoy the longest possible life. But we
must not rest satisfied with the mere desire. An ear-
nest desire is followed by acts dictated by it. We
must try our utmost, even as we do with regard to
ourselves, to preserve the life of our fellow-man. We
have, e.g., seen before how by obeying the fifth com-
mandment we lengthen not only our own life, but
also that of our parents, whilst by breaking this law
we shorten their life as well as our own.
By supporting the poor and nursing the sick we
may be the means of increasing a human life by many
days or even years, whilst by neglecting the duty of
charity we neglect to save the life of our fellow-man
when it is in our power to do so. — Another instance of
criminal neglect it would be if a person saw another
OUR DUTIES. 261
in actual danger of life, and did not try everytliiug
in his power to save him.
Without having directly broken the sixth command-
ment, without having taken the life of our neighbour
by violence, we may still be guilty of having shortened
his life and caused his untimely death. Talebearers
and slanderers, e.g., often undermine the peace and
happiness of an individual, and even of a whole family,
and sow the seed of misery and ruin where well-being
and prosperity seemed well established.
The sixth commandment enjoins that we should
respect the life of our fellow-man, and forbids us
therefore —
(l.) To take it by violent means.
(2.) To do anything by which the peace and well-
being of our fellow-man might be undermined.
(3.) To neglect anything in our power to save our
neighbour from direct or indirect danger of life.
Seventh Commandmeiit.
" Thou shall not commit adultery."
The institution of marriage is of very ancient date.
When Eve had been formed out of the rib of Adam,
and was brought to him, he exclaimed, " She is bone
of my bones and flesh of my flesh," and the account
of the first marriage concludes thus : " Therefore man
shall leave his father and his mother and cleave unto
his wife, and they shall be one flesh" (Gen. ii. 24).
Every married couple, husband and wife, bind them-
selves by a solemn promise to be true and faithful to
each other, to remain throughout life united in love
262 THE JEWISH RELIGION.
and affection, and to establish a home founded on
purity and sanctity. Adultery is the breaking of this
promise. That love and affection which unites man
and wife cannot be shared by a third person without
involving a breach of the seventh commandment.
Jewish homes have always been distinguished by
sanctity and purity. In order to retain this distinction
it is necessary that we should be trained in this virtue
from our childhood. Our language must be pure and
holy ; unclean and indecent expressions must never
be uttered in our homes, either by the old or by the
young. The purer our speech is, the more sancti-
fied will our heart be. Bad society often corrupts
the heart of the young through bad example in words
and conduct. It is therefore essential that immoral
persons should not come in contact with our chil-
dren ; that everything that is contrary to the virtue
of modesty (nijrJ^*) should be rigorously excluded from
Jewish homes.
The seventh commandment forbids : —
(i.) Faithlessness of a man to his wife, or a woman
to her husband,
(2.) The use of improper and indecent language.
(3.) Immodest conduct.
(4.) Associating with immoral persons.
Eighth Commandment.
" Thou shali not steal."
We do not like that any one should take a part of
our property without our knowledge or consent. An
old saying of the Rabbis teaches : " Let the property
OUR DUTIES. 263
of tliy neighbour be as dear in thy eyes as thine
own " (Aboth ii. 12); that is to say, as you do not
wish a diminution or destruction of what is yours, so
you must not cause a diminution or destruction of
what belongs to your neighbour.
By secretly taking anything for ourselves that does
not belong to us, we steal, and break the eighth com-
mandment.
This commandment has also a wider sense, and for-
bids every illegal acquisition of property, whether it
be directly by theft or robbery, or by cheating, by
embezzlement or forgery. Property acquired by any
of these or similar means may be considered as stolen
propert}^, and is by no means a blessing to him who
possesses it. Even if human justice does not reach
the evil-doer, he is watched by an All-seeing Eye, and
will in due time receive his full punishment.
This commandment prohibits : —
(i.) Theft and robbery.
(2.) All kinds of fraud and dishonesty.
ninth Commandment.
" lliou shalt not hear false witness against thy neigh-
h07l7\"
It gives us pain to hear that others speak ill of us.
" Let the honour of thy neighbour be as dear to
thee as thine own" (Aboth ii. 10). We must there-
fore not speak ill of our neighbour. But it is not
only the speaking ill of others that this commandment
forbids ; we must not say of our fellow-man anything
that is not true. If we are called as a witness in a
264 THE JEWISH RELIGION.
court of justice, we must be most careful that every
word we utter be perfectly true. We must weigh our
words well and guard ourselves against stating as facts
things about which we are not quite certain. If we
are careless we may become false witnesses, and may
even be guilty of perjury.
The consequences of false evidence are of a very
grave nature ; it misleads the judge, perverts justice,
ruins innocent people ; and the false witness himself —
whether he sinned with intention or by carelessness
— will not escape punishment.
God declared through the mouth of the prophet
Zechariah (v. 4) : "I will bring forth the curse, saith
the Lord of hosts, and it shall enter into the house of
the thief and into the house of him that sweareth
falsely by my name ; and it shall remain in the midst
of his house, and shall consume it, with the timber
thereof and the stones thereof."
In order to guard ourselves against the possibility
of such a crime, we must train ourselves in speaking
the exact truth in everything, however trifling it may
appear to us. Even in their play children must be
careful in what they utter. Idle talk, gossip, frequently
leads us to speak of our neighbours what is not in
harmony with facts. Though we may believe it to be
harmless and to have no evil consequence, it has in
reality very pernicious results ; for we get into the
habit of being careless about our words, and of ignor-
ing the line that parts truth from falsehood, and when
we have then to speak on more important things, or
even in a court of justice, we may prove ourselves
equally careless. There is a proverb (Prov. xix. 5) :
OUR DUTIES. 265
" A faithful witness is he who doth not lie, but )ie
who uttereth lies will be a false witness ; " i.e., the
conduct of a witness with regard to truth in ordinary
and less important utterances is a test of his trust-
worthiness in more important matters.
The ninth commandment —
( I .) Forbids us to give false evidence ; and
(2.) To utter an untruth of any kind whatever.
(3.) It commands us to be careful in our utterances.
Tenth Commandment.
^^ Thou shall not covet thy neighbours house; tho^i
shalt not covet thy ncighhonr's unfc, nor his man-servant,
nor his maidservant, nor his ox, nor his ass, nor any
thing that is thy neighbours.
The coveting which the tenth commandment for-
bids is the root from which the crimes forbidden in
the four preceding commandments spring. Coveting
is a desire to possess what we cannot get in an honest
and legal manner. An instance of such coveting is the
desire of Ahab to possess the vineyard of Naboth.
It must have been more than an ordinary desire, for
it led him to most wicked acts (i Kings xxi.).
It is not every desire that is prohibited. If we see
a thing that pleases us, we begin to feel a desire for its
possession. Our reason must then step in and tell us
whether we can obtain it in an honest way or not. In
the latter case we must conquer our desire and suppress
it, lest it obtain the mastery over us.
We must work and try to make progress. "We can-
not be blamed if we are not quite content with our
266 THE JEWISH RELIGION.
present condition, and wish to improve it. Without
such a desire all industry and progress would disappear.
But we must consider that the improvement of our ma-
terial condition, the increase of our property, is not the
whole mission of man. We must not forget that we
have a higher mission : to improve our heart and our
moral conduct, and to make ourselves worthy of being
called "the children of God." The increase of our
property must not impede the progress of the purity
and goodness of our heart.
The tentli commandment —
( I .) Forbids us to covet that which does not belong
to us ; and
(2.) Commands us to suppress any such desire when
it rises in our heart.
Note i. — There is another way of enumerating the Ten
Commandments, namely, to combine the first and the
second into one, and to divide the tenth into two. The
Masoretic text seems to point in this direction ; for there
is no pause between the first and the second command-
ments, while there is one in the middle of the tenth. The
inference from the Masoretic text, however-, is not quite cer-
tain. It is possible that the first two commandments were
joined closely together in order to separate more pointedly
those commandments in which God speaks of Himself in
the first person from those in which He speaks of Himself
in the third person : or, to use the words of the Midrash. to
separate the first two, which the Israelites heard directly
from God, from the rest, which they heard through Moses.
The last commandment was, on account of its great import-
ance, given in two different forms. In the first the general
term "house" is employed; in the second the various ele-
ments constituting the " house " are enumerated instead.
The two forms of the commandment are separated by the
I
OUR DUTIES. 267
sign of a pause, because each of them is complete in itself.
Tradition supports our division of the Decalogue. " I
am" ('D3n) and "Thou shalt not have" ("|^ n^n"" 5<^) are
mentioned in Talmud and Midrash, also in Targum, as two
distinct commandments. According to Philo (On the Ten
Comm.) and Josephus (Antiq. III. v. 5), the verse, "Thou
shalt have . . . before me" belongs to the lirst commandment.
The text of the Decalogue, as repeated Ijy Moses in the
plain of Moab (Deut. v. 6-8), differs from the original
(Exod. XX. 2-14). One of the differences, the first word of
the fourth commandment — "iiaT) " Remembei'," in Exodus,
and "ii^DC', "Observe," in Deuteronomy — is pointed out
in Midrash and Talmud, and also in the hymn for the
Eve of Sabbath, beginning, "Come, my friend" (nn riD^).
Tradition explains the first expression as refeiring to affir-
mative commandments, and the second to prohibitions ; it
further teaches that " both expressions were spoken by God
simultaneously; " that is to say, the fouith commandment
in Deuteronomy, though different in form, does not imply
anything that has not been revealed by God on Movmt
Sinai. The same applies to all points of difference.
Why did Moses introduce the alterations ? Ibn Ezra,
in his Commentary on the Decalogue, is of opinion that the
question need not be asked, or answered if asked, because in
the repetition of a Divine message the original words may
be changed so long as the sense remains intact. But the
addition of the phrase, " as the Lord thy God commandeth
thee " in two cases, and the reference to the deliverance
from Egyptian servitude, substituted (in Deut.) in the fourth
commandment for the reference to the Creation (in Exod.),
lead us to think that the changes were not introduced un-
intentionally or without any purpose. The repeated Deca-
logue is a portion of an address in which Moses exhorted
a new generation in the plains of Moab to obey the Divine
Law, It is, therefore, not unlikely that he made additions
268 THE JEWISH RELIGION.
and alterations for the sake of emphasis, where he noticed
a certain laxity among those whom he addressed. Having
come in contact with heathen nations and observed their
rites in connection with their sacred days, the Israelites may
have been inclined to imitate them ; they were therefore ex-
horted to sanctify the Sabbath in the way God commanded ;
hence also the more emphatic " Observe," lIDt^. — A similar
reason may have caused the addition of the same phrase, " as
the Lord, &c. ," to the fifth commandment. The participation
of a portion of the Israelites in the licentious feasts of the
Moabites and Midianites disturbed the peace of their homes
and loosened the sacred family tie, Moses therefore points
to the Divine origin of the law commanding obedience to
parents, and also emphasises the blessings which it will yield
by adding the words, " and in order that it may be well with
thee." — The change of circumstances has also caused another
alteration in the fourth commandment. During the forty
years which the Israelites were compelled to spend in the
wilderness, they almost forgot the condition of their former
servitude ; the new generation did not know it at all, and
they grudged their slaves the one day of rest in the week.
They were therefore reminded of their servitude in Egypt,
and were asked to remember it in order that they might,
out of gratitude to the Almighty, keep the Sabbath as He
commanded them.
Another indication that changed circumstances caused
the alterations is noticed in the tenth commandment.
Having arrived at the border of Palestine, the Israelites
were about to take possession of houses and fields, and two
and a half tribes were already in possession of landed pro-
perty. The term "house" (n^n), which at first denoted "the
home " or " the household," including the wife, was now in
the minds of the people chiefly "a permanent building."
"The wife," the centre and the chief element in the home,
was therefore substituted for " the house " in the first part of
I
OUR DUTIES. 269
the commandment, and vice versa, " the house " for " the
wife" in the second part, where appropriately " nor his fiehl "
has been added. — The substitution of " Thou shalt not de-
sire " (nixnn ah) for the original " Thou shalt not covet " (^'p
IIDnn) may have been intended to teach the Israelites that
all kinds and degrees of desire were forbidden, and to remind
them of the consequences of desire which they had experi-
enced at " the graves of the desire " (niNnn ni"l2p Num. xi.).
— One more important alteration is to be noticed, the con-
junctive "and" (1.) before the seventh and the following
commandments, which served to create in the minds of the
hearers the idea that the crimes forbidden in the second
part of the Decalogue are to some extent connected, and that
he who broke one of these commandments was likely to break
the others also. We are thus bidden to be on our guard,
and to take good care that none of them be violated by us.
Note 2. — Ibn Ezra, in his Commentary on Exodus xx.
9, says : " Rabbi Jehudah ha-levi asked me why it is said
in the Decalogue, ' who brought thee out of the land of
Egypt, out of the house of bondage, ' and not ' who created
heaven and earth.' My answer was as follows : Know that
those who believe in God have not all the same kind of faith.
Some believe because they were told of His existence by
others ; those who believe in God because the holy Torah
teaches this belief possess a higher degree of faith. If an
unbeKever argues with either of these, they are not able to
refute his argument. Those, however, who study sciences —
Astronomy, Botany, Zoology, and Anthropology — learn to
understand the works and the ways of God, and from these
the Creator Himself. The words ' I am the Lord thy God '
can only be understood by the wise and intelligent of all
nations. For they all see that God has made heaven and
earth. But there is this difference : the Israelites believe
that the Creation has taken place five thousand years ago ;
non-Israelites assume that God has been continually creating
270 THE JEWISH RELIGION.
from eternity. Now, God wrought signs and wonders in
Egypt by which He delivered the Israelites out of Egypt,
and thus showed them His Divine justice and goodness. In
reference to these viirades it is said, ' Thou hast been shotvn
to knoio that the Lord is God ;' all Israelites, wise and
simple, equally witnessed His miracles. The beginning of
the Decalogue, therefore, * I am the Lord thy God,' is well
understood by the wise ; but for the rest of the nation the
words 'who brought thee out,' &c., have been added, in
order that all without exception should understand it."
Note 3. — Don Isaac Abarbanel, in his Commentary on
Exodus XX., says: "The Ten Commandments are distin-
guished from the other Divine precepts in three things :
they were directly communicated by God to the Israelites,
not through a prophet ; they were revealed to a whole
nation at once ; and they were written on the two tables of
stone by the finger of God. Such distinction necessarily
indicates a greater intrinsic value of the Ten Command-
ments. My opinion is therefore that they are laws of a
general character, and principles including all the 613
precepts which the Holy One, blessed be He, gave to His
people. E.g., love and worship of God, sanctification of
His Name, submission to His judgment, fear of God, re-
verence of His sanctuary, and other duties towards God ;
Passover, Tabernacles, Tefillin, Mezuzah, and such other
precepts as are ' a memorial of the departure from Egypt ; '
the separation of the first-born, tithes, &c. — all these duties
are implied in the first commandment. Also Rabbi Levi ben
Gershon and the Gaon Saadiah assume that all the 613 pre-
cepts are implicitly contained in the Decalogue. Although
all precepts involving practice (nVfy^ nil^'io) are implied in
the Decalogue, and even allusions to each one of the thirteen
principles of faith may be discovered in it, there is no pre-
cept concerning our faith. It has already been proved by
Rabbi Chisdai that by the Divine commands we are either
OUR DUTIES. 271
told to do a certain thing, or told not to do a certain thing ;
but what we have to believe or 7iot to believe the Almighty
taught us thx'ough signs, wonders, and revelation. The
words ' I am the Lord thy God, who brought thee out of
the land of Egypt, ovit of the house of bondage,' teach a
certain truth, a principle from which many of the 6 1 3
precepts may be derived, but which is in itself no com-
mandment.— The Decalogue (D^"l2Tn mCJ'i?) must therefore
not be understood as designating ten commandments, but
' ten words ' or ' ten paragraphs ' indicated in the Hebrew
text by the pauses, or spaces left between two paragraphs.
" The ' ten words ' were written on two tables, five on
each. The first five, containing positive and negative pre-
cepts, with the announcement of reward and punishment,
were exclusively addressed to the Israelites. The latter five
are simple prohibitions without any mention of punishment ;
because they were addressed to man as man, and include
only such laws as are also suggested to him by human
reason, without direct revelation."
Rabbi R. S. Hirsch, in his Commentary on Exodus xx.,
says in reference to the first commandment : " As this
verse is not understood as a mere declaration, but as a com-
mandment (niVtD), it does not say ' I am thy God,' but ' I, the
Lord, shall be thy God,' and thus contains as the foundation
of all our duties towards God an exhortation to acknowledge
the sovereignty of God, D''OK> nn'pD b)]} rhlp.
" The so-called ' belief in the existence of God,' as ancient
and modern theologians generally express this idea, differs
widely from that which underlies this fundamental doctiine
of Judaism. The truth which affords me the foundation of
a Jewish life is not the belief that there is a God, or that
there is only one God, but the conviction that this One,
Only, and true God is 7ny God ; that He has created and
formed me, has placed me here, and given me certain duties ;
that He constantly makes and forms me, preserves, protects,
272 THE JEWISH RELIGION.
directs, and guides me ; not the belief that I, an accidental
product of the Universe whose First Cause He was millions
of years ago, am through a chain of thousands of inter-
vening beings related to Him, but the belief that every
moment of my existence is a direct personal gift from the
Almighty and All-good, and that every moment of my life
ought to be spent in His service ; not the knowledge that
there is a God, but the recognition of God as my God, as
the sole Cause of my fate, and my sole Guide in all that
I do, gives me the foundation for my religious life. The
response to the exhortation, ' I shall be thy God,' is ' Thou
art my God.' "
Note 4. — The importance attached to the Decalogue may
be gathered from the various attempts made, on the one
hand, to classify the Divine laws according to the Ten Com-
mandments, showing that the latter contain all the 613
precepts ; and, on the other hand, to find in such important
passages as the Shema and Leviticus xix. a parallel for each
of the Ten Commandments. (Jerus. Talm. Ber., chap. i. ;
Rabboth, Vayyikra ad locum.)
II. General Moral Principles.
The Ten Commandments, flowing as it were from,
the one source, " I am the Lord thy God," branch
off in all directions, and penetrate all man's relations,
guide him in his conduct towards God, towards his
fellow-men and towards himself, and teach him how to
rule his thought, his speech, and his actions. When
the Almighty proclaims to us, " I am the Lord thy
God," we willingly respond, " Thou art my God." But
this declaration involves also duties on our part, the
fulfilment of which is the natural consequence and
the verification of our response. If our words, " Thou
OUR DUTIES. 273
art my God," come from our hearts, and are not
empty sounds, uttered merely by the lips, we must be
conscious of the duties they impose on us. These
are : —
A. Duties towards God, as our Master, Creator, and
Father.
B. Duties towards our fellow-men, as children of
one God..
C. Duties towards ourselves, as the object of God's
Providence.
A. Duties towards God.
(a.) Duties of the Heart.
I. Fear of God. Dt>'n nxT" — The true knowledge
of God, of His Wisdom and Greatness, as visible in
His works, leads us to fear God ; that is, to fear
doing anything that might displease Him and make
us unworthy of His love. It is not a fear that terrifies
us and drives us away from His presence ; on the con-
trary, it draws us nearer to Him, and causes us to try
to become more and more worthy of His love.
" And now, 0 Israel, what doth the Lord thy God
require of thee but to fear the Lord thy God ? " (Deut.
X. 12).
" It thou wilt not observe to do all the words of this
law that are written in this book, that thou mayest
fear this name which is to be honoured and revered,
the Lord thy God ; then the Lord will make thy
plagues wonderful" (Deut. xsviii. 58).
" The fear of the Lord is the beginning of know-
ledge" (Prov. i. 7).
S
274 THE JEWISH RELIGION.
" The becrinninsr of wisdom is the fear of the Lord "
(Ps. cxi. lo),
'' The fear of the Lord is to hate evil " (Prov. viii.
13).
" The fear of the Lord prolongeth days " (Prov. x. 27).
" Fear God, and keep his commandments ; for this
is the whole duty of man" (Eccles. xii. i 3).
" He who possesses learning but is without fear of
God, resembles a treasurer who has the key for the
inner door, but not for the outer one '' (Babyl. Talm.
Sabb. 31&).
" Everything is in the hand of God except the fear
of God" (Babyl. Talm. Ber. S^h)}
2. Love of God. Q^n ranx — The true fear of God
is associated with the love of God. The latter means
the constant longing for communion with Him, feeling
happy and joyful when with Him, but unhappy and
miserable when without Him. Love of God creates in
us an anxiety to do everything in our power that might
please the Almighty. He who is filled with love of
God is T'on, pious ; he does not rest content with doing
what he is commanded, but anxiously seeks the oppor-
tunity of fulfilling a Divine command ; he is iriK flTi")
nivon, " eager in the pursuit of Mitsvoth." The fear
of God is the beginning of knowledge, but love of
God is the aim and end of all our relio'ious thinkinfr
and striving.
" Thou shalt love the Lord thy God with all thine
heart, and with all thy soul, and with all thy might "
(Deut. vi. 5).
' I.e., if a person has no fear of God, he is himself the sole cause of
its absence, and he alone is responsible for it.
I
OUR DUTIES. 275
" The Lord preserveth all those who love hiai " (Ps.
cslv. 20).
" Thou wilt show me the path of life. In thy pre-
sence is fulness of joy ; in thy right hand there are
pleasures for evermore " (Ps. xvi. 1 1 ).
" As the hart panteth after the water brooks, so
panteth my soul after thee, 0 God " (Ps. xlii. 2).
" Blessed are they who dwell in thy house : they
will be still praising thee" (Ps. Ixxxiv. 5).
" The desire of our soul is to thy name, and to the
remembrance of thee '' (Isa. xxvi. 8).
" I will rejoice in the Lord ; I will joy in the God
of my salvation " (Hab. iii. 1 8).
3. Gratitude toivards God. — All that v/e possess, the
very breatk we breathe, is a present received at the
hands of the Almighty. Whatever success we desire
to achieve, whatever undertaking we desire to accom-
plish, we must ourselves first strive for it to the utmost
of our power, and this done, we may hope for the Divine
blessing. When we have attained what we sought, we
are warned against believing that " our power and the
strength of our hand hath gotten us this wealth." We
are to " remember the Lord our God, for it is he that
giveth us power to get wealth" (Deut. viii. 17—18).
" For all things come of thee, and of thine own
hand have we given thee " (l Chron. xxix. 14).
" Whoso ofFereth the sacrifice of thanksgiving glori-
fieth me" (Ps. 1. 23).
" Though all sacrifices should cease, the sacrifice of
thanksgiving will never cease" (Vayyikra Rabba ix.).
4. Reverence for His Name. — The more we fear and
love God, the deeper and the more intense is our feeling
276 THE JEWISH RELIGION.
of reverence for everything whicli is connected in our
thoughts with the name of the Ahnightv. Whenever
we enter a place dedicated to His worship, or open the
Book that bears His name, or celebi-ate the days set
apart as " seasons of the Lord," this feeling of reverence
overcomes ns, and finds expression in our conduct. The
reverence for the name of God impels us also to re-
spect ministers and teachers who spend their life in
spreading the knowledge of God and His Will.
" How awful is this place ! this is none other but
the house of God " (Gen. xxviii. 17).
" I will come into thy house in the multitude of thy
mercy : and in thy fear will I worship toward thy holy
temple " (Ps. v. 8).
" When I will publish the name of the Lprd, ascribe
ye greatness unto our God " (Deut. xxxii. 3).
5. Obedience to the Will of God. — Whatever the
Almighty, whom we love and fear, bids us do, we not
only do, but find pleasure in doing.
" To obey is better than sacrifice, and to hearken
than the fat of rams. For rebellion is as the sin of
witchcraft, and stubbornness is as iniquity and idolatry "
( I Sam. XV. 22, 23).
" But this thing commanded I them, saying, Obey
my voice, and I will be your God, and ye shall be my
people" (Jer. vii. 23).
'■ Thy statutes have been my song in the house of
my pilgrimage" (Ps. cxix. 54).
" Thy testimonies have I taken as an heritage for
ever : for they are the rejoicing of my heart " (Ps.
cxix. III).
" Sacrifice and ofiering thou didst not desire ; mine
OUR DUTIES. 277
ears liast thou opened ; burnt offering and sin ottering
hast thou not required. Then said I, Lo, I come
with the volume of the book written for me : I delight
to do thy will, O my God : yea, thy law is written
within my heart " (Ps. xl. 7—9).
6. Faith and Confidence in God. — God is All-kind,
All-wise, and All-powerful. The Lord is good to
all, and His mercy is over all His creatures : He
wills that which is ffood for us. Being All-wise, He
knows best what is good for us, and by what means
it can be attained ; being All-powerful, He can always
carry His Will into effect. He is, therefore, the only
Being to whom we can safely entrust ourselves every-
where and always. In His words and commands,
exhortations and warnings, we have the best and
surest guide through life. Our confidence in God
causes us to turn to Him for help in time of need,
and for comfort in time of sorrow.
" Into his hand I commend my spirit^ when I sleep
and when I wake ; and with my spirit my body also :
the Lord is for me, and I shall not fear " (Daily
Prayers, Morning Service).
" Blessed is the man that trusteth in the Lord, and
whose hope the Lord is " (Jer. xvii, 7).
" Trust in the Lord, and do good " (Ps. xxxvii. 3).
" Wait on the Lord : be of good courage, and he
shall strengthen thine heart ; and wait on the Lord "'
(Ps. xxvii. 14).
" The Lord is my shepherd, I shall not want " (Ps.
xxiii. i).
7. Resignation to the Will of God. — Trusting in
God's goodness, we are contented with the lot which
278 THE JEWISH RELIGION.
He determined for us. When we are prosperous we
hope for His protection, lest we become corrupted and
unworthy of His goodness ; when we fail, faith in God
will keep us from despair and encourage us to fresh
attempts ; when misfortune befalls us which it is im-
possible for us to remedy, we resign ourselves unto His
Will, and say, " The Lord gave, and the Lord hath
taken away ! blessed be the Name of the Lord ! "
" My flesh and my heart failed ; but God is tlie
strength of my heart and my portion for ever" (Ps.
Ixxiii. 26).
" I am in a great strait : let us fall now into the
hand of the Lord; for his mercy is great" (2 Sam.
xxiv. 14).
" We are bound to bless God in evil even as we
bless Him in good fortune. It is written : ' And thou
shalt love the Lord, thy God, with all thine heart, and
with all thy soul, and with all thy might ' (Deut.
vi. 5) ; love Him vAth all thy soul or life — i.e., even
though for His sake thou risk thy life ; and with all
thy ivealth — that is, whatever measure He metes out
to thee, acknowledge with exceeding gratitude " ^
(Mishnah Berachoth ix. 5).
(^.) Duties towards God: In Speech.
The feelings of fear and love of God, of reverence,
obedience, faith, gratitude, and resignation, must also
i The words of the Mishnah are ""in "j^ "niJS KinL" mDI mO ^33
TX?3 V rniD 'T'^'® meaning's of three roots are combined in this in-
terpretation of the words "|TXD ?DI1 viz., TXD "exceedingly," HTID
"measuring," and miD "thanking." The three words are similar in
sound.
OUR DUTIES. 279
find adequate expression in our speech. God, the
Omniscient, knows our thoughts and sentiments, and
there would be no necessity for giving them an
outward expression, if we only intended thereby to
make them known to the Almighty. But as in our
relations to our fellow-men — e.g., to our parents or to
our children — we frequently, in obedience to an irresist-
ible impulse, communicate to them in words what we
think and what we feel, even when convinced that
we only tell them things well known to them already,
so we address the Almighty, who is everywhere near
unto us, and listens to our speech, although our wishes
are known to Him before we utter them, and our inner-
most feelings are open before Him before we express
them in words. We are aware that there is an im-
measurable difference between the Divine Being and
earthly creatures like ourselves. We know that He
is not subject to human weaknesses, and that the
audible sound of words cannot move Him more than
the thoughts and feelings that prompt the words to
come forth. And yet the mere communion of our
heart with our Creator does not satisfy us ; we feel
ourselves impelled by some inner force to give it an
outward expression. Besides, there is a constant inter-
action between our thoughts and our spoken words.
Thoughts and feelings that remain unspoken, are
seldom permanent : we soon cease to be conscious of
them ourselves, and they often disappear without
leaving any trace behind them, whilst sentiments and
ideas expressed in spoken words become strengthened
and take a deeper and firmer root in our hearts. The
relationship between our lips and our heart is there-
28o THE JEWISH RELIGION.
fore of mutual benefit to both : the words uttered with
the lips receive their value and importance from the
heart, and the emotions of the heart derive strength
and support from the lips.
I . Prayer. — All our feelings and sentiments towards
the Almighty, our love and fear, faith and confi-
dence, gratitude and resignation, find in Divine wor-
ship their due expression. When our soul is full of
the love of God, and yearns for His presence, we
call upon Him in hymns and songs of praise, and He
is "nigh to all them who call upon him, to all that
call upon him in truth " (Ps. cxlv. 1 8).
" I will sing unto the Lord as long as I live ; I will
sing praise to my God while I have any being. Let
ray meditation be sweet unto him : I will rejoice in
the Lord" (Ps. civ. -^"i, 34)-
" Praise ye the Lord : for it is good to sing praises
unto our God ; for it is pleasant, and praise is comely "
(Ps. cxlvii. i).
" I will bless the Lord at all times : his praise
shall continually be in my mouth " (Ps. xxxiv. 2).
" 0 Lord, open my lips ; and my mouth shall show
forth thy praise " (Ps. li. 17).
Our desire to please Him whom we love sincerely,
our longing for an opportunity to do what is good in
His eyes, ought not to remain hidden and silent. The
sooner and the more frequently we give expression
to these wishes in audible words, the sooner do they
become realised, and the sooner are the promptings of
our heart followed by deeds.
" With my lips have I declared all the judgments
of thy mouth" (Ps. cxix. 13).
OUR DUTIES. 28 1
" How sweet are thy words unto my palate ! yea,
sweeter to my mouth than honey" (Ps. cxix. 103).
" Let my tongue sing of thy word ; for all thy com-
mandments are righteousness" (Ps. cxix. 1 7 2).
We fear lest we offend and displease Him by our
words or acts ; we recall to our mind the holiness of
a God " who has no pleasure in wickedness, and with
whom evil shall not sojourn" (Ps. v. 5); we not only
meditate on the Holy One, but speak and sing of
Him. Our meditation finds expression in songs on
the holiness of God, and these songs again supply fresh
material for meditation ; we thus hope to fence and
guard our heart against the intrusion of anything
unworthy of the presence of the Most Holy.
" Who shall ascend the hill of the Lord ? and who
shall stand in his holy place ? He that hath clean
hands and a pure heart" (Ps. xxiv, 3, 4).
" I will wash mine hands in innocency ; so will I
compass thine altar '' (Ps. xxvi. 6).
Our weakness and helplessness in many condi-
tions of life fill us with trouble and care. When
we enjoy good health, we fear a change might take
place ; in possession of wealth, we are in anxiet}" : it
might be taken from us. The pleasures of homo and
family we know to be but temporary : how soon may
sorrow visit us there ! From all these fears and
anxieties we seek and find refuge in Him, who is
"a stronghold to the weak, a stronghold in times of
trouble" (Ps. ix. 10). We tell Him confidently all
the troubles and cares of our heart, as we would do to a
friend who is always willing and ready to help us.
We have faith in God, and therefore we approach Him
282 THE JEWISH RELIGION.
with our petitions ; and when we have poured forth our
heart before the All-merciful we feel more at ease, and
our faith and confidence have gained in strength.
" He shall call upon me, and I will answer hira : I
will be with him in trouble ; I will deliver him and
honour him " (Ps. xci. 15).
" When they have cried unto the Lord in their
trouble, he will save them out of their distresses "
(Ps. cvii. 6).
" Because he hath inclined his ear unto me, therefore
will I call upon him as long as I live. When I find
trouble and sorrow, then will I call upon the name of
the Lord. When I take the cup of salvation, then will
I call upon the name of the Lord " (Ps. cxvi. 2, 4, 13).
" What suflferings may be called chastisements of
love ? Such as do not prevent us from prayer "
(Babyl. Talm. Ber. 5 a).
" Even when the edge of the sword touches already
a man's neck, even then he must not abandon his
faith in praying to God " (BabyL Talm. Ber. i oa).
" ' I was asleep, but my heart was awake ; ' I have
no sacrifices, but I have ' Shema ' and ' Prayer ' " (Shir
ha-shirim Rabba on v. 2).
"'Hope in the Lord,' and pray again " (Rabboth,
Deuter., chap. ii.).
Our Rabbis teach, " Prayer is good for man both
before his fate has been decreed and after it has been
decreed" (Babyl. Talm. Rosh-hashshauah, p. i6a). But
at the same time we are warned against impatiently
expecting and demanding an immediate effect from the
words uttered by our lips, however devoutly they may
have been spoken. Such expectation — denounced in
OUR DUTIES. 2S.3
the Talmud as n^sn jvj) ^ — \yould indicate our confidence
in the wisdom of our petition, whilst confidence in the
wisdom and goodness of God would suggest that " the
Lord will do wliat is good in his eyes."
We give expression to onr feelings of gratiUide
towards our benefactor by acknowledging the fact, that
whatever we enjoy, we are enabled to enjoy through
His kindness. The various blessings formulated by
our Sages serve a double purpose : first, they facili-
tate the expression of our feelings ; secondly, they
remind us of the presence of the Almighty, and of
His goodness in providing for us and all His crea-
tures. From the time we awake in the morning till
the evening when we lie down to sleep, there is not a
moment that does not bring to our knowledge some
Divine act of kindness towards us. In the morning
we perceive the benefit of light, in the evening we
have reason to welcome the blessing of repose it
brings with it, while the interval between the two
periods constantly reveals to him who does not wilfully
shut his eyes the hand of Him " who is good, and
whose loving-kindness eudureth for ever."
" I will give thanks to thee, for thou hast answered
me, and art become my salvation " (Ps. cxviii. 2 i).
" I will sacrifice unto thee with the voice of thanks
giving" (Jon. ii. 10).
"Though all prayers were to be discontinued,
' The term H^SD JVl? (lit, "reflecting on prayer") ha.s two mean-
ings : (l) reflecting on the prayer while uttering it; devotion; in
German, Andacht ; (2) reflecting on the prayer after having uttered
it, while we are waiting for the sure fulfilment of the wishes expressed
in it.
2S4 THE JEWISH RELIGION.
prayers of thanksgiving will never be discontinued "
(Vayyikra Rabba, chap. ix.).
When things happen which are not pleasant to us,
which give us pain and sorrow, we ought to consider
that the plans of God are different from our plans,
and His ways from our ways, and what He wills is
better for us than our own wishes. With resignation,
without murmuring, we ought to utter words of praise
and thanks to the Almighty.
" The Lord gave, and the Lord hath taken away ;
blessed be the name of the Lord " (Job i. 21).
" Learn to say, * Whatever the Almighty does, is
done for our good'" (Babyl. Talm. Ber. 6oh).
Public Service. — Man has a natural desire to com-
municate his sentiments to his fellow-men, and finds
a certain pleasure or relief in knowing that others
share in his joys and sorrows. The same is the case
with regard to his sentiments towards the Most High.
If, yearning for communion with God, we fervently
appeal to Him in solitude, where we are undisturbed
by the intrusion of any other person, it will not be
long before we shall feel ourselves in the very presence
of Him who is " nigh to all those who call upon him
in truth." Standing before the Almighty, the Creator
and Master of the whole Universe as well as of our-
selves, we should like all nature to join in His praises,
and we summon the inhabitants of the heavens above.
His angels and hosts, sun, moon, and all the stars of light;
and the dwellers on earth below, inanimate and animate,
irrational and rational, kings with their peoples, to
come and to praise the name of God (Ps. cxlviii.). Such
moments of solitary devotion are very precious, and
OUR DUTIES. 2S5
are by no means to be despised. But tbey are not
frequent, and not always successful. Public worship
lias this advantage, that the object of our meeting, the
holiness of the place, and the union in a worship with
our fellow-men combine to create, maintain, or in-
tensify our devotion. Although each one has his indi-
vidual wants, joys, and sorrows, there are many wants,
joys, and sorrows which we have all in common, and
concerning which we may in common give expression
to our feelings in prayer, praise, and thanksgiving.
" Bless ye the Lord in congregations " (Ps. Ixviii. 27).
"If ten pray together, the presence of God is with
them" (Babyl. Talm. Ber. Ca).
" ' But as for me, my prayer is unto thee, 0 Lord,
in an acceptable time' (Ps. Ixix. 14): which is the
acceptable time ? The time of public worship " (Babyl.
Talm. Ber. 8a).
2. Study of the law (min TiO^n)- — Another way of
employing speech in the service of the Lord is the
reading and the study of the Word of God : the Holy
Scriptures and their Commentaries. Our love and
reverence of God ought to induce us frequently to con-
sult the book which contains His commandments, and
which He has given us as a guide and companion.
Even if we derived no further benefit than the con-
sciousness of having spent some time in reading His
Word revealed to us by the mouth of the Prophets,
the time thus spent would not be wasted. But we
derive a further advantage. It is impossible to imagine
that our devoting a certain time, however short it may
be, to the reading of the words of the Most Holy
should have no purifying influence upon us, provided
286 THE JEWISH RELIGION.
we approach the book before us with due reverence,
and with the intention to be guided by its teachings.
Joshua, when placed at the head of the nation, is
exhorted by the Almighty as follows : " This book of
the law shall not depart out of thy mouth ; but thou
shalt meditate therein day and night, that thou mayest
observe to do according to all that is written therein "
(Joshua i. 8).
" As for me, this is my covenant with them, saith
the Lord : my spirit that is upon thee, and my words
which I have put in thy mouth, shall not depart out
of thy mouth, nor out of the mouth of thy seed, nor
out of the mouth of thy seed's seed, saith the Lord,
from henceforth and for ever."
3. TeacJiing. — The gift of speech is of service also
in communicating our thoughts, feelings, and convic-
tions to our fellow-men. They who are able to read
the Word of God and to understand it, ought to read
and expound it to those who are less favoured ; they
who feel the presence of God, and comprehend His
holiness, goodness, and unity, ought to direct the
hearts of their brethi-en to God, His words and works.
It is a special duty and privilege of the Jew to
proclaim and teach the Existence and the Unity of
God— siun mn''
" And thou shalt teach them diligently unto thy chil-
dren, and shalt talk of them when thou sittest in thine
house, and when thou walkest by the way, and when
thou liest down and when thou risest up " (Deut. vi. 7).
" Happy are Ave ! how goodly is our portion, and
how pleasant is our lot, and how beautiful our heri-
tage ! Happy are we who early and late, morning and
OUR DUTIES. 2S7
evening-, twice every day, declare, ' Hear, 0 Israel, the
Lord is our God, the Lord is One ' ! " (Daily Prayers,
Morning Service).
4. Iicvarnce of the Name of God. — The mention of
the name of God ought to make us most careful about
that which we utter in connection with it. If a person
makes a promise or statement on oath carelessly or
with levity, he shows that he has no reverence of the
name of God ; -no fear of God. It is only through
such irreverence that a person is capable of breaking
the third commandment. Blasphemy, a sin treated in
the Bible as a capital crime, has likewise its source in
want of due reverence of God's name. In order to
preserve and strengthen that reverence we must avoid
pronouncing the Divine name too frequently. Hence
arose the custom of substituting such words as COT
" the Name," Dlpon " the Omnipresent," for the names
of God, and employing in ordinary writing letters like
n or T or 11 instead of any of the Divine names. In
writing single letters instead of the full names we also
intend to guard ourselves against causing irreverence
towards the name of God ; as our writing is frequently
destroyed or liable to be thrown among the refuse.
This precaution, dictated by a feeling of reverence
for God and His name, serves at the same time to
strengthen that feeling.^
From the same reason, the word which is exclusively
^ In the whole Book of Esther the name of God does not occur ewn
once. It is not mere chance ; there are several passages where tlie
mention of the Divine Being is expected, and it is believed that the
omission is due to the fear of a subse((uent desecration of the book in
the hands of the I'eroians.
288 THE JEWISH RELIGION.
used as a name of God, the Tetragrammaton/ was
rarely pronounced, and in reading the Bible the word
Adonai, " My Lord," is substituted wherever it occurs.
It was only pronounced in the Temple by the High-
priest on the Day of Atonement, in the Confession
of Sins, and in the Prayer for Forgiveness ; and by the
ordinary priests when they blessed the people in ac-
cordance with the Divine precepts (Num. vi. 24—26).
Since the destruction of the Temple the Tetragramma-
ton has not been pronounced, and thus it has come
about that the right pronunciation of the word is at
present unknown.
5 . The consciousness that we frequently address the
Almighty with our lips, and read His Holy Word,
ought to make us strive for the utmost purity and
holiness in our speech. When the prophet Isaiah,
in a Divine vision, perceived the majesty of the Most
High, and heard the sound of His ministering angels
proclaiming His holiness, a sense of his own failings
forced even from this chosen messenger of God the
confession, " Woe is me ! for I am undone ; because I
am a man, unclean in lips, and I dwell in the midst
of a people unclean in lips, for mine eyes have seen
the King, the Lord of hosts " (Isa. vi. 5 ).
Duties toiva7'ds God : In our Actions.
Eabbi Jose teaches, " Let cdl thy deeds be in the
service of heaven," n^Dtr tiuh vn"* y^yn'o h:^ (Sayings of
the Fathers, ii. 12).
The feeling of love and fear of God which fills our
^ I.e., the word consisting of four letters, yod. M, vav and he.
OUR DUTIES. 289
heart and soul, and to which we frequently give ex-
pression in words, must also be visible in our actions.
Our whole life must be devoted to His service, and
ought to be one continuous worship of God. Every
act of ours mu§t aim at the sanctification of His name.
He has revealed unto us His Will, and shown us the
way in which we should walk ; unconditional submis-
sion to His guidance and strict obedience to His
command should distinguish the people of the Lord.
True love of God and faith in His goodness make
us "bold as a leopard, light as an eagle, swift
as a stag, and strong as a lion to carry out the will of
our Father in heaven" (Sayings of the Fathers, v. 20).
For what could be the value of our professions of love
for God, if we refused to listen attentively to His voice,
to walk in the way He has prepared for us, or to ob-
serve His statutes ? From this point of view we may
consider all our duties as duties towards God, since their
fulfilment implies obedience to His Will. But there are
certain duties which chiefly or exclusively concern our
relations to God. Such duties are : the observance of
Sabbath and Festivals, providing reminders of God's
Presence, establishing and supporting Public Worship,
sanctifying God's Name (DtJ'n K^np), and imitating His
ways. Of these duties, the first three will be fully
treated in special sections.
The sanctification of GocVs Name is a duty incum-
bent on all mankind, but it is incumbent on us Jews
in a higher degree, for we are called the people of the
Lord, the chosen people, a holy nation, and a kingdom
of priests. We sanctify the name of God by remaining
faithful to Him and to His Word, resisting every kind
T
ego THE JEWISH RELIGION.
of force or temptation to turn us away from our faith,
making sacrifices for our holy religion, and conducting
ourselves in such a manner that our fellow-men may
become convinced that the tree of our Law bears good
and holy fruit. Every action that brings disgrace
upon us as Israelites, and causes our neighbours to
despise " the people of the Lord, who profess to be
the guardians of the revealed Torah," is nt^n b'bn
'' Profanation of the Name of God." " And ye shall
not profane my holy name, but I will be hallowed
among the children of Israel " (Lev. xxii. 32).
" Profanation of the name of God is a greater sin
even than idolatry" (Babyl. Talm. Sanhedrin io6a).
Imitating the Ways of God.- — We know that God
is perfect, and that all His ways are perfect ; we are
conscious also of our weakness and of the impossibility
of ever becoming perfect. But this„ conviction must
not deter us from seeking perfection as far as our
nature permits it, or from setting before us the ways of
God as an example for us to follow, as the aim which
should direct the course of our life, the balance in
which to weigh our actions, and the test by which to
determine their value.
" Ye shall be holy ; for I, the Lord your God, am
holy" (Lev. xix. 2).
" I set the Lord always before me " (Ps. xvi. 8).
" ' Ye shall walk after the Lord your God ' (Deut.
xiii. 5). Is it possible for man to walk after the Lord ?
Has it not been said, ' The Lord thy God is a con-
suming fire ' ? (ibid. iv. 24). The meaning of the
verse, however, is this : Follow the ways of God : Ho
clothes the naked, as we are told, ' And the Lord God
OUR DUTIES. 291
made coats of skiu for Adam and bis wife' (Geu. iii.
21); do the same. He visits the sick, as is indicated
in the words, ' And God appeared to him in the pkun
of Mamre ' {ihid. xviii. l); you must also, visit the
sick. He comforts the mourners, as appears from the
passage, ' And it came to pass after the death of Abra-
ham, that God blessed his son Isaak ' (ihid. xxv. i i) ;
do the same, and comfort mourners," &c. (Babyl. Talm.
Sotah 14a).
It may happen that we are sometimes disposed to
exclude a fellows-man from our brotherly love. It
would be against human nature to love those who have
hurt or wronged us. But, on the other hand, we are
taught that we must keep our heart free from feelings
of revenge and hatred. If an offence has been com-
mitted against us by our brother, the Law directs us
as follows : " Thou shalt not hate thy brother in thine
heart ; thou shalt surely reprove thy neighbour, and
not bear sin against him. Thou shalt not revenge, and
thou shalt not keep a grudge against the children of
thy people, but love thy fellow-man like thyself: I am
the Lord" (Lev. xix. 17, 18). The traditional inter-
pretation illustrates revenge and grudge in the follow-
ing way : If your neighbour, after having been unkind
to you, is in need of your assistance, and you refuse it
on the ground of his want of kindness towards you,
you are guilty of revenge ; if you grant him his request,
but at the same time remind him of his unkind con-
duct, you are guilty of "bearing a grudge against
vour neighbour." (Sifra, ad locum.)
292 THE JEWISH RELIGION.
B. — Duties towards our Fellow-creatures.
(a.) Duties toicards our Fellow-men in General.
"Have^Ye not all one father? hath not one Gocl created
us?" (Mai. ii. lo). "Thou shalt love thy fellow-man
as thyself"' (Lev. xix. i8). These are the sentiments
which, according to the Will of God, ought to guide us
in our relation to our fellow-men. When, therefore, a
Gentile came to Hillel and asked him to explain to
him in one moment the duties which Judaism enjoins
on its adherents, he replied, '• What is displeasing to
thee, that do thou not to others. This is the text of the
Law; all the rest is commentary ; go and learn "' (Babyl.
Talm. Shabbath 31 ft)- ^^ ^ different form this idea
has been expressed by Rabbi Akiba and by Ben-Azai,
who respectively quoted as a fundamental principle of
the Law, "Love thy neighbour as thyself," and "This
is the book of the generations of man ; in the day that
God created man, he made him in the likeness of God "
(Yalkut on Gen. v. i).
From this principle we derive the following general
maxims with regard to our neighbour's (i) life and
health, (2) property, (3) honour, and (4) well-being : —
I. Life and Health, of our Fellow-man. — Life is a
precious treasure which the Almighty has given us ;
if it is once taken from us, no man is able to restore
it. Among the first lessons revealed to man in
Scripture is the value of the life of a human being,
created by God in His own likeness, and when the
first murder had been committed, God said to the
murderer, " What hast thou done ? the voice of thy
brother's blood is heard that crieth unto me from the
OUR DUTIES. 293
ground" (Geu. iv. 10). The first commandment in
the second section of the Decalogue is directed against
this crime : . " Thou shalt not murder." The siofnifi-
eance of these words, the general lessons implied in
this commandment, and the extent to which a person,
though not an actual murderer, may become guilty
of having broken this commandment, have already
been explained in the chapter on the Ten Command-
ments (p. 261). It has been shown how the sixth
commandment forbade —
(i.) The taking of the life of a fellow-man by violent
means.
(2.) The doing of anything by which the health,
the peace, and the well-being of our fellow-man is
undermined.
(3.) The omission of any act in our power to save
our fellow-man from direct or indirect danger of life.
2. The Property of our Neighhour . — The eighth com-
inandment in its wider sense comprehends all our
relations to our neighbour's property. It prohibits, as
has been shown above (p. 263), the appropriation of
anything that belongs to our neighbour —
(i.) By theft and robbery, or
(2.) By any kind of fraud and dishonesty.
Our Sages teach : '• Let the property of thy fellow-
man be as dear to thee as thine own" (Aboth ii. 12) ;
i.e., you do not like to see your own property damaged,
diminished, or destroyed ; so it would be wrong if
you were to cause loss and ruin to your fellow-man,
whether you did it directly or indirectly.^ Let every
1 E.<j, by giving batl advice and transgressinjjf the law, " Thou shalt
not put a stumbling block before the blind " (Lev. xix. 14).
294 THE JEWISH RELIGION.
one enjoy the labour of his hands ; partake of the
gifts of the earth and the Divine blessings as much
as his physical and mental powers enable hitn to do in
a righteous manner.
It is not only direct illegal appropriation of our
neighbour's goods that \s condemned as theft or rob-
bery ; it is equally wicked to buy things which one
knows to have been stolen by others.^ He who does
it is worse than the thief; for, whilst the latter injures
only the person whom he robs, the former encour-
ages and corrupts the thief, hardens his heart, helps to
silence the voice of his conscience, and thus obstructs
the way to repentance and improvement.
There are transactions which are legal and do not
involve any breach of the law, and which are yet
condemned by the principles of morality as base and
disgraceful. Such are all transactions in which a
person takes advantage of the ignorance or embarrass-
ment of his neighbour for the purpose of increasing
his own property. Usurers frequently belong to this
low and heartless class of society. The worst thing'
however, they do is, that they plan the ruin of others :
in many cases they bring about disaster by inducing
young and inexperienced persons to borrow money
and to spend it in luxuries, or increase the em-
barrassment of the distressed by charging exorbitant
interest and imposing cruel conditions, which make
it impossible for those who have once fallen into
the hands of usurers to free themselves from their
bondage.
' Comp. the saying, xniH n'?N N333 X"l33y X^ " ^^^ the mouse
is the thief, but the hole."
OUR DUTIES. 295
It makes no difference whatever whether the victim
be a Jew or a non-Jew ; the transaction is equally
condemuable, and the usurer equally wicked. This
statement would be superfluous, were it not for the
misunderstanding that exists both among some of our
co-religionists and among non-Jews with regard to
the principle it involves. Great stress is laid in the
Pentateuch on the prohibition of taking interest for
advances of money or articles of food. " And if thy
brother be waxen poor and fallen in decay with thee,
then thou shalt relieve him : yea, though he be a
stranger or a sojourner, that he may live with thee.
Take thou no interest of him, or increase : but fear
thy God, that thy brother may live with thee. Thou
shalt not give him thy money upon usury, nor lend
him thy victuals for increase. I am the Lord your
God," &c. (Lev. xxv. 35-38 ; comp. Exod. xxii. 24).
— It is one of the characteristics of the pious who is
worthy to " abide in the tabernacle of God," that " he
putteth not out his money to usury " (Ps. xv. 5 ).
The strict prohibition to take interest on advances
of money or goods served a twofold purpose. In the
first place, the surplus money of the wealthy was
to be employed in disinterested charity. Secondly,
labour and activity, both physical and mental, were to
be the sources of income and wealth for the individual
as well as for the whole nation ; money without labour
was not to bear any fruit or produce any increase.
An exception from this law was made for the bene-
fit of the stranger. The inhabitants of a town or a
country who lived in the midst of their relatives,
friends, and countrymen could, as a rule, Ije trusted to
296 THE JEWISH RELIGION.
return the loan in due time. If they were not known
themselves, they could find persons who would recog-
nise them or even offer themselves as security for
them. It was different with the stranger (najn)
"who came from a far land" (Deut. xxix. 21); he
was not known ; he was, as a rule, without friends ;
he had none to offer security for him.^ When in
need, therefore, he would be unlikely to obtain a loan,
if the lender were not permitted in such cases to take
interest as compensation for risking the capital itself.
The same reason explains also a second exception
made in the law with regard to a stranger when a
debtor. The payment of old debts is, as a rule, a great
hardship to the insolvent, especially at a time when
the benefit derived from the loan has already been
forgotten. It was therefore ordained tliat every
seven years a remission of all debts should take place.
The debtor that lived in the country could easily be
urged or forced to pay his debts, and the creditor
Qould safely expect that he would receive his money
before the year of release began. This was not the
case with the stranger, who might with impunity keep
out of sight for some time before the beginning of the
seventh year : a circumstance that increased the un-
certainty of the repayment, and would have rendered
it almost impossible for a stranger to enjoy the benefit
of a loan in times of temporary embarrassment, but
for the exception made in his case from the law com-
manding the remission of all debts in the seventh year.
' Those who become security for a stranger are blamed (Prov. vi.
I scq.) as acting rashly, and foolishly endangering their peace and
welfare.
OUR DUTIES. 297
We see here a difference made in our duties
towards our t'ellovv-men between an Israelite and a
stranger, but solely for the benefit of " the stranger."
At present, when the original relation between the
Israelite and the stranger has ceased, the spirit of
charity and justice towards the stranger (nsj) or non-
Jew, which is the basis of this law, must continue to
regulate our intercourse with our neighbours, and if
the non-Jew would recognise the prohibition of taking
interest as equally binding upon him as upon the Jew,
the latter would not be allowed to take any kind of
interest from a non-Jew. At all events, if any of our
co-religionists take this law as a pretext for imposing
upon their non-Jewish fellow-men, and injuring and
ruining them by exorbitant usury, they pervert alike
the letter and the spirit of the Divine command ; they
do not act in a Jewish spirit, and instead of being
members of a holy nation or the people of the Lord,
they are guilty of at^'n ^i^n, the profanation of the
name of God, and do not deserve to be honoured by
the name of Jews.
Denunciations are sometimes levelled against the
Jews, on account of the misdeeds of some individuals,
as cruel usurers. Those non-Jews who would take
the trouble of thoroughly studying Jews and Judaism
would soon discover the error and the baselessness of
such denunciations. Judaism has never sanctionetl
usury, but, on the contrary, always condemned it.^
With regard to the property of our neighbour our
Sages expressed the following maxim : —
" There are four characters among men : he who
^ See p. 294.
298 THE JEWISH RELIGION.
says, ' What is mine is mine and what is thine is
thine,' his is a neutral character ; some say this is a
character like that of Sodom ; he who says, ' What is
mine is thine and what is thine is mine ' is a boor ;
he who says ' What is mine is thine and what is
thine is thine ' is a saint ; he who says ' What is thine
is mine and what is mine is mine ' is a wicked man "
(Aboth V. lo).
We are not only commanded to abstain from injur-
ing our neighbour with regard to his property, but we
are exhorted to protect it as far as lies in our power.
" If thou meetest the ox of thine enemy or his ass
going astray, bring it back to him " (Exod. xxiii. 4).
" Thou shalt not see thy brother's ox or his sheep go
astray, and hide thyself from them : thou shalt surely
bring them again unto thy brother" (Deut. xxii. i).
" Thou shalt not see thy brother's ass or his ox fallen
down by the way, and hide thyself from them : thou shalt
surely help him to lift them up again " (ibid. ver. 4).
3 . The Honour of our Fellow-man. — " Let the honour
of thy fellow-man be as dear to thee as thy own "
(Aboth ii. 10). We are very sensitive about our own
honour ; and many of us — nay, all right-minded per-
sons— are more anxious for the good name acquired
through integrity of character than for the safety of
their property. We must be equally sensitive about
the honour of our fellow-man, and take good care lest
we damage his repute by falsehood, slander, or spread-
ing evil reports in apparently innocent gossip. An
evil tongue (jnn ptj'i?) is a serious failing from which few
are exempt ; even if a person is not guilty of the sin
of evil speech, he does not entirely escape " the dust
OUR DUTIES. 299
of the evil tongue" (Babyi. Talm. B. Bathra 1651;).
Calumny, it is said, kills three — the slanderer himself,
him who listens, and the person spoken of. We there-
fore add to the Amidah the words : " My God, guard
ray tongue from evil, and my lips from speaking guile ; "
and in one of the Psalms we read : " Who is the man
that desireth life, and loveth days, that he may see
good ? Keep thy tongue from evil and thy lips from
speaking guile" (Ps. xxxiv. 13, 14).
Our Sages are ver}* severe against those who attack
the honour of their fellow-men. In one passage it is
said : " Whoever causes by offensive words the face of
his fellow-man to turn pale is almost guilty of shedding
blood " (Babyl. Talm. B. Metsia 58&). Another passage
runs thus : " Rather let a man throw himself into a
furnace than publicly offend his fellow-man" {ihid. Sga).
The Law does not only forbid the utterance of evil
reports, but also the encouragement given to the
tale-bearer by listening to his stories. " Thou shalt
not take up a false report" (Exod. xxiii. i). In the
Book of Proverbs the evil consequences of listening to
slander are thus depicted : " If a ruler hearkeneth to
falsehood, all his servants are wicked ' (Prov. xxix.
1 2). " He who giveth heed to wicked lips causeth
evil-doing ; he who giveth ear to a mischievous tongue
feedeth lies " {ibid. xvii. 4).
When we hear evil reports about our neighbour,
we should try to defend him ; when we are convinced
that he has done wrong, we must rebuke him, lead
him back to the right way, and not utterly reject him ;
we may still find some redeeming feature in his
character that makes it worth our while to save him.
300 THE JEWISH RELIGION.
Thus Joshua, the son of Perachjah, teaches us :
'' Judge every man favourably " (Aboth i. 6) ; that
is, if you are uncertain as to a man's faults, let him
have the benefit of the doubt. When we criticise our
neighbour's character — and idle gossip frequently leads
to this practice — ^we are too often inclined to dwell
upon his weak points — his vices — and to pass over
his merits in silence ; but we ought to consider how
little we should like to see the same treatment applied
to ourselves. Another fault of ours is to judge the
doings of other people without fully understanding
all the circumstances and the causes that led to such
actions. Hillel said, " Do not judge thy neighbour
until thou hast come into his place ; " that is, do not
pass judgment upon your neighbour before you are
able to place yourself in his position, and to say with
certainty what you would have done under the same
circumstances. The Law forbids us to use divers
weights and divers measures in our business transac-
tions, lest we damage the property of our neighbour ;
equally unlawful is the use of one kind of weights and
measures for weighing our own words and deeds, and
another kind for weighing the words and the deeds
of others, to the injury of our fellow-man's name and
repute. Contrary to the usage of' courts of justice,
our neighbour's words and deeds are generally re-
ported b}' us, interpreted, tried and condemned in his
absence, when he is unable to defend himself, to show
his innocence, or to prove the falsehood of the report,
the error of the interpretation, and the injustice of the
trial and the condemnation.
The perversity of sucli conduct is evident, especially
OUR DUTIES. 301
iu the case of the departed. The prohibition, '' Thou
shalt not curse the deaf" (Lev. xix. 14) has been
interpreted to apply to all kinds of slander about those
absent or dead. Our respect for the memory of the
dead is expressed in the Latin maxim, " De mortuis
nil nisi honum;" or in the Hebrew, -iiox D'tnp mo ''inx ^
" After their death say of them ' saints.' ' Similar
maxims are the following : " We must not refute tlie
lion after his death ; " mD3D niT'O " Death atones for
all offences."
4. The Well-being of uur Fellow-man. — The duties
expounded in the above are of a negative character.
The commandment, " Love thy neighbour as thyself
implies also certain positive duties, which are compre-
hended in the terms, npnv and ion Jxhj2i " charity."
The literal meaning of the term tsedakah is " right-
eousness," but it occurs also frequently in the sense of
"charity;" and we may infer from this that charity
was to the Hebrew a mere act of righteousness. In
the Book of Daniel and in post-Biblical Hebrew tseda-
kah is " alms," and distinguislied from gemilluth-
chesed, " charity." The former is given to the poor ;
the latter to poor and rich alike : tsedakah, consisting
of money or things that can be purchased for money,
is a duty chiefly incumbent on the wealthier class ;
gemilluth-chesed, consisting of personal acts of kind-
ness, is a virtue that can be acquired and practised by
every one, whether he be poor or rich ; and whilst
tsedakah can only be given to those that live, gemil-
luth-chesed can be shown even to the departed.
^ The Hebrew is composed of the names of the three consecutive
Sidras, Lev. xvi.-xxiv.
302 THE JEWISH RELIGION.
When Jacob asked his son for a burial in the cave
of Machpelah, he relied on his son's nONI IDH, " Kind-
ness and truth ; " and the Midrash adds the remark,
" Kindness shown to the dead is an act of true love,
as there can be no prospect of gratitude or repay-
ment."
The principal kinds of non m^DJ are the following : —
( I •) D''^"in ''\'\\>'2 Visiting the sick.^ The object of the
visit ought to be to cheer up the sufferer by pleasant
conversation, to assist him by good advice, to render
him any service that is wanted, to inspire him with
hope, and to strengthen his faith in God by the com-
forting words of Scripture and by prayer.
(2.) non n"'1^n " Accompanying the dead " to his last
resting-place, and doing everything that our love and
regard for the departed requires. Almost every Jewish
community includes an association whose members
undertake to perform personally, as far as possible,
these acts of love. Such a society is generally called
DHDn m^lOJ man " Association for practising loving-
kindness towards our fellow-men," or xti^'^p X"i2n " Holy
Association ; " that is, an association for a holy object.
(3.) D''^3X Din: Comforting the mourners, who find
relief in the conviction that their fellow- men have
sympathy with them.
(4.) r\^rh ms rn uh\:* nJ<nn " Peace-making." — War,
whether carried on between nations, or between parties,
or between one individual and another, is equally
detestable ; and all those who by their exertion and
intercession contribute to a diminution of warfare are
^ Lit., inquiring, scil., what the condition of the patient is, and what
is needed for his recovery.
OUR DUTIES. 303
engaged in praiseworthy work. The principal prayers
in our Liturgy conclude with a petition for peace, and
we look forward for tlie state of uninterrupted peace,
the Messianic time, as the most perfect condition of
mankind. Forbearance, a kind word, a judicious
counsel, frequently averts the great evil of strife and
enmity. — Peace, harmony, and friendship are best pro-
moted by —
(5.) Judging favourably the deeds and words of our
fellow -men. It is not an easy task to correctly estimate
the motives which guide our neighbour in his actions,
and in doing so we err frequently ; but it is better to
err by over-estimating them ; since this produces far
less harm than going astray in the other direction and
speaking ill of others without any justifiable cause.
Conduct like this leads to peace and happiness within
and without. " Speaking peace to all his seed " is
the climax of the virtues praised in Mordecai, the Jew
(Esther x. 3).
Charity (tsedakah) in its narrower sense, as a duty
towards the poor, includes —
(l .) Alms-giving to the poor for the purpose of alle-
viating temporary suffering.
(2.) Providing for the comfort of the aged and sick,
widows and orphans.
(3.) Assisting the stranger. The Law lays special
stress on this branch of charity, and reminds us that
we all have once been strangers in the land of Egypt.
Even in the various countries of which we have
become citizens, our forefathers, three or four genera-
tions back, were strangers ; and, besides, we are told
by the Almighty, " Ye are strangers and sojourners
304 THE JEWISH REEIGION.
with me"' (Lev. xxv. 23). This kind of charity is
known by the name DTniX riDJ^n
(4.) Support given to the poor towards obtaining a
liveUhood, by procuring occupation for them, teaching
them a trade and giving them a start in it.
(5.) Providing for tlie religious and secular educa-
tion of the children of the poor.
(6.) Raising their intellectual, social, and moral con-
dition by personal intercourse with them, and by kind
words of advice, comfort, and encouragement.
(7.) Helping those who have gone astray and have
fallen into vice or crime to return to the path of virtue,
industry, and righteousness.
There are generally associations formed for the
various branches of gonilluth-chesed, the number of
which grows, especially in large towns, with the in-
crease of misery. It is our duty to support such
institutions, as combined action is in most cases more
practical and productive of good result. But the ex-
istence of public institutions, and our support given
to them, by no means exempt us from assisting indi-
vidually those who apply to us for help. We must be
judicious in our charitable acts, lest we nurse poverty
and promote imposture. But, on the other hand,
we must not be over cautious, and must not unduly
suspect every applicant for assistance as guilty of idle-
ness or other vices, lest by refusal or hesitation to help
we become guilty of neglect, when by prompt action we
might save from utter ruin a person or a whole family
well worthy of our sympathy. In this regard we are
warned by King Solomon : " Withhold not good from
them to whom it is due, when it is in the power of
OUR DUTIES. 305
thine hand to do it. Say not unto thy neighbour, Go,
and come again, and to-morrow I will give ; when
thon hast it by thee " (Prov. iii. 27. 28).
(h.) Special Duties toirards our Fellow-men.
I. Children toivards their Parents. — "Honour thy
father and thy mother " is one of the Ten Words which
God spoke to the Israelites on Mount Sinai. The
child honours his parents by considering them as his
superiors, as endowed with authority over him, and en-
titled by experience to be his guides and instructors ;
by listening respectfully when they speak to him, and
by speaking with reverence when he speaks of or to
them.
The love of parents towards their child should iind
an echo in the heart of the latter.
The child's love of his parents finds expression in
willing, cheerful obedience ; in the endeavour to do
everything that pleases them, in the sacrifice made for
the purpose of giving them pleasure, in the assistance
given them when, through age, sickness, or misfor-
tune, they are in need of aid.
The parents' duty towards the child is to do every-
thing that true love demands, for his physical, moral,
and intellectual well-being.
With regard to the child's duty towards his parents
the following verses from Proverbs may be noticed : —
" The eye that mocketh at his father, and de-
spiseth to obey his mother, the ravens of the valley
shall pick it out, and the young eagles shall eat it "
(xxs. 17).
u
3o6 THE JEWISH RELIGION.
"Whoso robbetli his father or his mother, and saith,
It is no transgression, the same is the companion of a
destroyer" (xxviii. 24).
" Whoso curseth his father or his mother, his lamp
shall be put out in obscure darkness" (xx. 20).
" He that wasteth his father and chaseth away his
mother is a son that causeth shame, and bringeth re-
proach " (xix. 26).
" The glory of children are their fathers " (xvii. 6).
2. All other special duties towards our fellow-men
may be divided into (i.) Duties towards our equals ;
(ii.) Duties towards our superiors and towards our
inferiors.
(i.) Duties towards our Equals.
(i.) A bond of friendship frequently exists between
equals.
Friends have certain duties to fulfil towards each
other. It is expected that friends should have faith
in their mutual friendship. " As in water face an-
swereth to face, so in the heart man answereth to
man " (Prov, xxvii. 1 9). As the water reflects the
face of him who looks into it, so the heart of man
reflects the friendship and faithfulness of him who has
penetrated into it. Our estimation of our friend's
feeling toward us is the measure of the genuineness
and value of our own friendship towards him.
Disinterestedness is an essential condition of genuine
friendship. Every service we render to our friend
must be prompted by the desire to be of use to him,
OUR DUTIES. 307
antl not to advance our own interest. If any other
motive enters our mind, if we speculate on his grati-
tude, and think that our kindness must eventually
be returned with interest, we have no kuowledge or
feeling of friendship. Thus our Sages declare, " Friend-
ship dictated by a selfish motive comes to an end
together with the speculation ; but friendship which
is not based on any selfish motive comes never to
an end. An instance of the first kind is the friend-
ship between Amuon and Taniar (2 Sam. xiii.) ; of
the second kind, the friendship between David and
Jonathan (i Sam. xviii.) " (Aboth v. 16).
Friends bound to each other by genuine and sincere
love find great pleasure in the fulfilment of the duties
involved in friendship. They do not hesitate to bring
sacrifices for each other's well-being ; they evince
heartfelt sympathy for each other in good and evil
fortune.
All the duties of charity — gemilluth chesed — which
we owe to our fellow-men in general, apply with
increased force when our fellow-man is also our friend.
One of these duties demands our special attention,
because it is frequently neglected through human
weakness : truthfulness and openness. Flattery, ob-
jectionable as it is in every case, is most detestable
between friends. We must encourage our friends by
kind words, and acknowledge their merits, but we
must not spoil them by undue flattery. If, on the
other hand, we discover errors or vices in our friend,
it is our duty to communicate to him openly our
opinion, and to do all that is in our power to bring
him back to the path of righteousness and truth.
3oS THE JEWISH RELIGION.
" Thou slialt surely rebuke thy friend, and not suffer
sin upon him" (Lev. xix. 17).
Friendship is mostly formed without premeditation,
and without any aim ; we are friends, we do not know
how and why ; some similarity in our character, in
our talents, in our views, in our successes and failures,
or in our fortunes and misfortunes, draws us together,
and we become friends before we are aware of the fact.
But as far as we have control over our feelings we
ought to be careful not to plunge into friendship
without knowinsr somethins^ of the character and the
tendencies of those with whom we are to associate our-
selves in such close relationship. In Proverbs we are
told, " Make no friendships with an angry man, and
with a furious man thou shalt not go " (xxii. 24). Ben-
sira (vi. 6) exhorts us, " If thou wouldst get a friend,
prove him first, and be not hasty to credit him."
Our Sages say, " It is easy to make an enemy ; it is
difficult to make a friend" (Yalkut on Deut. vi. 16).
The acquisition of a true friend is by no means an
easy task. But it is a task that cannot be dispensed
with. Persons who enjoy a life spent in loneliness
uncheered by friendship are exceptions to the rule ;
such a life is miserable, and the climax of all the evils
complained of by Heman the Ezrahite (Ps. Ixxxviii.
19) is : " Lover and friend hast thou put far from me,
and darkness is mine acquaintance." Job in his great
sufferings longs for " the love which is shown to the
unhappy by his friend " (Job vi. 14).
Friendship being one of our most valuable posses-
sions, it must be well guarded and cultivated, lest it
be lost or weakened. " Thine own friend and thy
OUR DUTIES. 309
father's friend, forsake not" (Prov. xxvii. 10). " Let
tliy foot be seldom in thy friend's house, lest he be
weary of thee, and so hate thee" (ibid. xxv. 17).
True friendship can be extended only to a few j but
those who are not our friends need not be our enemies.
They are all our fellow-men, and our conduct towards
them is to be guided by the principle, " Love thy
fellow-man as thyself." We are distinctly commanded,
'•' Thou shalt not hate thy brother in thine heart "
(Lev. xix. 18), " brother" having here the same mean-
ing as fellow-man. Enmity, like friendship, comes fre-
quently unawares ; we dislike or even hate a person
without knowing why. But it is our duty, as soon as
such an ill-feeling has stolen into our heart, to search
for its origin ; and this being done, we shall generally
feel ashamed of having allowed our heart to be invaded
by such an unworthy intruder. We must keep away
from evil-doers, and not associate with wicked people ;
but this is a very different thing from hating our
neighbour. The pious wish, " May sinners cease to
exist, and the wicked be no more" (Ps. civ. 35), is
explained in the Talmud in the words of Beruria,
daughter of Rabbi Meir, as follows : " ]\Iay sins cease
to exist, and the wicked will be no more." We often
conceive just indignation at the misdeeds of our neigh-
bours, and cannot well separate the doer from the deed.
But we ought in such cases of indignation to examine
ourselves, whether the source of our indignation is
pure, or has its root in selfishness. Such an analysis
of our motives would soon purify our heart of all ill-
feeling.
In our conduct towards those whom we consider our
3IO THE JEWISH RELIGION.
enemies, or who consider us tlieir enemies, we must
show forbearance and a desire to offer or to seek
forgiveness, according as we are the doers or the
sufferers of wrong. Self-love and self-esteem, if not
kept within due limits, easily produce feelings of re-
venge. Without entirely suppressing human nature,
Ave are bound to control our feelings, and to let love
of our fellow-men in all conditions occupy the first
place in our heart. We are taught by our Sages, " He
who is forbearing, receives also pardon for his sins "
(Babyl. Talm. Yoraa 230) ; " Be of the persecuted, and
not of the persecutors" (ibid. Baba Kama 93«) ;
" To those who being offended do not offend, being
insulted do not insult, the verse applies : ' And
they who love him shall be as the sun when he goeth
forth in his might ' " (Judges v. 3 1 ; Babyl. Talm.
Shabbath 88&).
(2.) Man and wife are united by the holy bond of
marriage. They owe to each other love, faithfulness,
confidence, and untiring endeavour to make each other
happy. The neglect of these duties turns a happy
home into an abode of misery and wretchedness.-^ The
last of the prophets, Malachi, rebuking such neglect,
says : " The Lord hath been witness between thee and
the wife of thy youth, against whom thou hast dealt
treacherously, yet is she thy companion and the wife
of thy covenant."
(3.) As citizens of a State we must take our proper
share in all work for the welfare of the State. When the
State is in danger we must evince patriotism, and must
not withdraw ourselves from those duties which, under
^ Comp. supra, p. 261.
OUR DUTIES. 311
such circumstances, devolve upon ev^ery citizen. All
our means, our physical and intellectual faculties, must
be at the disposal of the country in which we live as
citizens. Thus Jeremiah exhorts his brethren in Baby-
lonia : " Build ye houses and dwell in them ; and plant
gardens, and eat the fruit of them ; . . . and seek
the peace of the city whither I have caused you to be
carried away captives, and pray unto the Lord for it :
for in the peace thereof shall you have peace " (Jer.
xxix. 5, 7). Similarly we are taught, " Pray for the
welfare of the government " (Aboth iii. 2).^
An important dictum of Samuel, a Rabbi famous
for his decisions in questions of civil law, is accepted
in the Talmud as law : " The law of the State is bind-
ing upon us," sj'H xma^Ol wn (Babyl. Talm. Baba
Kamma 113a). It is, according to the teaching of
the Talmud, incumbent upon us, as citizens of the
State, to obey the laws of the country. There is no
difference between Jews and their fellow-citizens with
regard to the duty of loyalty. It is only in case of
an attempt to force us aside from our religion that
we are not only justified in resisting and disobeying
laws framed with this intention, but we are commanded
to do so. But in the absence of such intention, we
must fulfil all those duties which devolve upon all
citizens alike — such as military service in countries
that have general conscription — although such obedi-
ence may carry with it a breach of some of the laws
of our religion. On the contrary, evasion and deser-
^ The prayer for the head of the State, beginniti'j; ilUI-'n ifljil
D"'D7?D? has its origin in this sense of loyalty towards the .State in
which we live.
312 THE JEWISH RELIGION.
tiou of all national obligations is a serious offence
against our holy Law.
(4.) As members of the same religious community, we
must unite in working for the well-being of the whole
body. " Do not separate thyself from the congrega-
tion " (Abotli ii. 4) is a principle taught by the great
Hillel. A Jew who violates this principle, and keeps
aloof from his brethren, unwilling to take his share of
the communal burdens, is guilty of a serious dereliction
of duty, and is set forth in the Talmud as an example
of most disgraceful conduct. " When your brethren
are in trouble, do not sa\', ' I have my home, my food
and di'ink ; I am safe.' If you ever were to think so,
the words of the prophet would apply to you : ' Surely
this iniquity shall not be purged from you till you
die." " He who does not join the community in
times of danger and trouble will never enjoy the
Divine blessing " (Babyl. Talm. Taanith, p, i la) ; " He
who separates from the ways of the community has no
portion of the world to come," i^ j^x lUV ''::"no cnian
Nan chj;^ P^n (Maim., Mishneh-torah, Hilchoth Teshubah
iii. 6).
(5.) As to memhers of anotlier commiunity, we have
to show due regard for their religious convictions, and
not to wound their feelings in respect of anything
they hold sacred. Respect for the religious feelings
of our fellow-men will increase their regard for our
own religion, and evoke in them the same con-
sideration for our religious feelings. All our duties
towards our fellow-men are equally binding upon us
whether in relation to members of other faiths or of
our own.
OUR DUTIES 313
(6.) Employers and employed, sellers and huijcrs, must
act towards each other witli the strictest honesty. In
cases of dispute a friendly explanation or discussion
is more likely to promote the interest of both parties
than mutual animosity. Each party must bear in
mind that prosperity depends on tlie co-operation of
the other party, and not on its ruin.
XoTE. — We lueeL in tlie Talnuul and Avorks based on the
Talmud w itli dicta -which seem at first sight to exclude Gentiles
(D"13JJ, "HiJ or ''13) from our duty of love towards our fellow-men.
Tins, however, was never intended. Sayings of this kind origi-
nated in days of warfare between the oppressor and the oppressed,
and were an outburst of feelings of pain and anger, caused by an
enemy who was not restrained from tyranny and cruelty by any
sense of j ustice and humanity. But this state of affairs has ceased,
and such sayings have since entirely lost their force and mean-
ing, and are practically forgotten. Some of these passages have
been removed from the Talmudical works by hostile censors ; but
having led, and being still likely to lead, to errors or misunder-
standing, less on the part of Jews than of non-Jewish readers,
they ought to be eliminated in future editions of any of these
works by Jewish censors, especially as the notices on the first
page of the books, that the terms i^J, O'lDJ? or 1^33 do not apply
to our non-Jewish neighbours at the present day, appear to have
proved ineffectual against calumny and persecution.
(ii.) Duties to our Superiors and Inferiors.
Although we are all equally children of one God,
and before the Most High all our petty differences
disappear, His infinite wisdom willed it that there
should bo a certain degree of inequality among His
creatures ; that some men should be wise, others simple ;
some talented, others less skilful ; some strong, others
weak ; some bigh, others low ; some imperious, others
314. THE JEWISH RELIGION.
submissive ; some rulers, others subjects ; some fit to
guide, and others only fit to be guided. This in-
equality is the source of certain special duties between
man and man. " Be submissive to your superior,
agreeable to your inferior, and cheerful to every one "
(Aboth iii. 12).
(I.) 'J"he teacher who patiently strives to benefit his
pupils by his instruction and counsel has a just claim
on their respect. It is in the interest of the pupils
themselves to regard their teacher as a friend, to
have confidence in him, and faith in his superiority.
It is themselves they benefit most if they lighten the
labours of their teacher by due attention and obedi-
ence, and themselves they injure most, if by want of
proper respect they render his task diflacult and
disagreeable.
On the other hand, it is the duty of the teacher to
try to win the respect and the affection of the pupils
by conscientiousness in his work, by patience and for-
bearance, by kindness and justice, by genuine interest
in the progress and welfare of those entrusted to
his care, and, above all, by a pure, good, and noble
life. — The pupils owe much to their teachers, but the
latter also owe something to their disciples. " Much
have I learnt from my teachers, more from my fellow-
students, most from my pupils," is a well-known Tal-
mudical saying (Babyl. Talm. Taanith ya). Of the
priest, who in ancient time used to be the principal
teacher, the prophet Malachi says: "The priest's lips
shall keep knowledge, and they shall seek the law at
his mouth ; for he is the messenger of the Lord of
hosts" (Mai. ii. 7). Rabbi Jochanan, in commenting
OUR DUTIES. 315
on these words, said, " If the teacher is like the
messenger of the Lord, i.e., leads a pure life in the
service of the Lord, then people shall seek instruction
at his mouth ; if not, they cannot be instructed by
him in the Law " (Yalkut ad locum). — " Let the
honour of thy disciple be as dear to thee as thy own,
and the honour of thy colleague as dear as the fear
of thy teacher, and the fear of thy teacher as dear as
the fear of Heaven" (Aboth iv. 15). — -" lie who has
been taught something by his neighbour, whether it
be a chapter, a law, a verse, a phrase, or a letter, owes
him respect. Thus David, who only learnt two things
from Ahitophel, called him ' teacher, chief, and friend
(ibid. vi. 3).
Reverence is shown by a pupil to his teacher, not
only by outward signs of respect, but also by refrain-
ing from opposing him, his teaching, or his decisions
(Maimonides I. Hilchoth Talmud torah v. i). A
pupil who altogether relinquishes the teaching of his
master is to the latter a source of intense grief. — Among
the outward signs of regard for the teaclfer we find
the ancient custom or rule to pay a visit to the teacher
on the three festivals : Passover, Feast of Weeks, and
Tabernacles (ibid. v. 7).
(2.) blaster and Servant. — The relation between
master and servant is legally regulated by the same
rules as that between employer and employed. Strict
honesty in the fulfilment of the duties undertaken
by either party is the basis of a good understanding
between master and servant. The former must not
exact from the latter more than was agreed upon, and
the latter must not fail to perform all that he has under-
3i6 THE JEWISH RELIGION.
taken to do. The relation between master and servant
can be made more pleasant on both sides, if they are
sensible enough to recognise their mutual obligations.
On the part of the master, it is necessary that he
should consider his servant as a human being like
himself, who has a right to expect due reward for
faithful service. A treatment of the servant from this
point of view inspires him with a feeling of regard
and attachment for his master, which finds expression
in good and honest service. The servant will feel
comfortable in his work, and be convinced that to be
a servant is no degradation. — " Thou shalt not defraud
an hired servant that is poor and needy, whether he
be of thy brethren or of thy strangers that are in the
land within thy gates '' (Deut. xxiv. 14).
(3.) Rich and Poor. — '"'The rich and poor meet to-
gether : tiie Lord is the maker of them all " (Prov. xxii.
2). Those who are fortunate enough to possess more
than is wanted for the necessities of life, are expected
to spend part of the surplus in relieving those who
possess les3» than they require for their maintenance.
Sympathy towards the poor and needy is the duty
of the rich ; gratitude towards the generous and
benevolent is the duty of the poor. But the rich
must by no means make their gifts dependent on the
signs of gratitude on the part 01 the poor ; they must
even avoid eliciting expressions of thanks, as these
lead too often to flattery, hypocrisy, and servility.
The rich find ample reward for their benevolence
in the joyous feeling that Providence has chosen
them as the means of diminishing the sufferings, the
ti'oubles, and the cares of some of their fellow-men.
OUR DUTIES. 317
(4.) The following have a just claim on our respect : —
Learned Men (D"'D3n^T^^n), ^vho, even if not directly
our teachers, in many ways benefit lis by their learning.
" It is a great sin to despise or to hate the wise :
Jerusalem has chiefly been destroyed as a punishment
for the contempt shown for the learned ; as it is said
(2 Chron. xxxvi. 16), 'They mocked the messengers
of God, and despised his words, and misused his pro-
phets, until the wrath of the Lord arose against his
people till there was no remedy ' " (Maimonides, /. c.
vi. 11). '• He who despises talmide-chachamim," says
llab, " has no remedy for his disease " (Babyl. Talm.
Shabbath, i 19&), and belongs to those who forfeit their
portion in the world to come (xan D^lj;^ \hn urb \'^,il>'^d.,
Sanhedriu 90).
The Aged.- — •" Thou shalt rise up before the hoary
head, and honour the face of the old man, and fear
thy God" (Lev. xix. 32). The Bible illustrates, in the
history of Rehoboam (i Kings xii.), the evil conse-
quences of the contempt shown by this king to the
words of the old men. — " With the ancient is wisdom,
and in length of days understanding" (Job xii. 12).
" The building of the young is destruction ; the de-
struction of the old is building" (B. T. Megillah 31/')-^
Great men who have accomplished great works in
the interest of mankind, and have thus merited the
gratitude of all.
The great men of our nation, their works and the
institutions founded by them at various periods of our
^ I.e., When the old and experienced counsel to pull down a house,
the pulling down is essential to its rebuilding ; whilst the counsel of
young and inexperienced men to build may imply destructive elements.
3i8 THE JEWISH RELIGION.
history. " Do not despise thy mother, though she
hath become old" (Prov. xxiii 22). The feeling of
piety and reverence towards our Sages and Teachers of
former generations, and towards institutions of ancient
times that have come down to us, is an essential element
in our inner religion (rmni5n nuin).
The magistrates, judges, and statesmen, who devote
their time, their talents, and their energy to promoting
the well-being of the State.
The Head of the State. — "Fear the Lord, 0 my son, and
the king, and do not mix with rioters " (Prov. xxiv. 2 i).
(c.) Kindness to Animals.
" Be fruitful, and multiply, and replenish the earth,
and subdue it : and have dominion over the fish of
the sea, and over the fowl of the air, and over every
living thing that moveth upon the earth " (Gen. i. 2 8
and ix. 2, &c.; comp. Ps. viii. 7, &c.). Thus spake the
Creator to the first man. He gave him a right to
make use of the animals for his benefit ; and man
makes the animals work for him ; they serve him as
food, provide him with clothing and other necessary
or useful things. In return for all these services the
animals ought to be treated with kindness and con-
sideration. It is a necessity to force certain beasts to
work for us, and to kill certain animals for various
purposes. But in doing so we must not cause more
pain than is absolutely necessary. It is a disgraceful
act to give pain to animals merely for sport, and to
enjoy their agony. Bullfights and similar spectacles
are barbarous, and tend to corrupt and brutalise
OUR DUTIES. 319
the beai't of man. The more we abstain from cruelty
to animals, the more noble and loving is our con-
duct likely to be to one another. " A righteous man
regardeth the feelings of his beast, but the heart of
the wicked is cruel" (Prov. xii. 10).
The following are instances of kindness to animals
enjoined in the Pentateuch : —
" Ye shall not kill an animal and its young on
one day" (Lev. xxii. 28).
" If a bird's nest happen to be before thee on the
way upon the earth or upon a tree, with young ones
or eggs, thou shalt not take the mother with the young.
Let the mother go away ; then thou mayest take the
young ones, in order that it may be well with thee,
and thy days be long" (Deut. xxii. 6, 7).
" Thou shalt not muzzle the ox when he treadeth
out the corn " (ibid. xxv. 4).
In the Talmud we have the following saying in the
name of Rab : — " We must not begin our meal before
having given food to our cattle ; for it is said, ' And
I will give you grass in thy field for thy cattle.' and
after that ' thou shalt eat and be full ' " (Deut. xi. 15;
Babyl. Talm. 40a).
C. — Duties to Ourselves.
Our duties to ourselves are to a great extent in-
cluded in our duties towards God and towards our
fellow-men, because these likewise tend to promote our
own well-being.
The fundamental principle of our duties towards
320 THE JEWISH RELIGION.
ourselves is to make the best use of the gifts which
the kindness of God has bestowed upon us.
I. Life and health are precious gifts received by
us at the hands of Divine Providence. We must
therefore guard them as valuable treasures, and must
not endanger them without absolute necessity. On
the contrary, as much as lies in our power, we must
improve our health and preserve our life. Food and
bodily enjoyment, however pleasant for the moment,
must be let alone if they are injurious to health. If
we find ourselves inclined to exceed the right measure
in the enjoyment of a thing, it is advisable to turn,
for a while at least, to the other extreme and avoid
that enjoyment altogether. Thus persons that are
easily misled to excess in drink should become total
abstainers from drink. But in ordinary cases the
golden mean is preferable, especially for us Jews who
are trained by the Dietary Laws, and by other pre-
cepts, to have control over our appetites. AVe are
not commanded to be ascetics and to lead a gloomy,
miserable life. On the contrary, we are frequently
told in the Pentateuch, " And ye shall rejoice before
the Lord your God." The Psalmist exhorts us to
" serve the Lord with gladness ; to come before his
presence with singing " (Ps. c. 2). " He who doeth
good to his own soul is a man of love ; and he who
troubleth his own flesh is a cruel man " (Prov. xi. 1 7) ;
i.e., he who does good to himself is of a cheerful dis-
position, and is likely to do good to others ; but he
who deprives himself of enjoyments is often also cruel
to his fellow-creatures. The Nazirite had to bring a
sin-offering after the expiration of the period of his
OUR DUTIES. 321
vow. " What sin has he committed ? " was asked.
The answer is given in the Talmud by Samuel :
'• Because he deprived himself of wine ; " and the
Rabbi further infers from this, that it is prohibited to
impose a voluntary fast upon oneself. Eabbi Eleazar,
however, thinks that the vow of a Nazirite is a praise-
worthy act, and his view found many followers, especi-
ally in the Middle Ages. Abraham Ibn Ezra, e.(/.,
explains that the sin of the Nazirite consists in not
prolonging the state of Naziritism. But, however
different their opinions may be theoretically, all agree
that no voluntary fast should be undertaken, if it en-
dangers the health of the faster, changes cheerfulness
into sadness, and disables him from doing necessary
or useful work.
2. Wealth, if acquired in an honest manner, by
hard work, is conducive to our well-being. But in
our search for wealth we must bear in mind that it is
not an end in itself, but serves only as a means of
securing our well-being. Koheleth tells us, what
experience endorses, that there are " riches kept for
the owners thereof to their hurt" (Eccles. v. 12).
It is true we must struggle for the means of our
existence. But in the struggle for wealth we must
not entirely suppress the claims of our moral and
intellectual wants, and if we were to suppress them,
we should only work for our own ruin. " Two things
have I required of thee ; deny me them not before i
die : Eemove far from me vanity and lies ; give me
neither poverty nor riches ; feed me with food con-
venient for me : lest I be full, and deny thee, and
say, Who is the Lord ? or lest I be poor, and steal,
X
322 THE JEWISH RELIGION.
and take the name of my God in vain " (Prov. xxx.
7-9). To this golden mean we should adhere. It is
our duty to seek an honest livelihood, but we are told,
" Labour not to be rich : cease from thine own wisdom "
(Prov. xxiii. 4). One of the various duties of parents
towards their children is to take good care that they
learn a trade, and " he who does not teach his son
a trade," say our Sages, " is as guilty as if he
directly taught him to rob " (Babyl. Talm. Kiddu-
shin, p. 2ga).
There is an erroneous opinion abroad, that commerce
is more congenial to Judaism than handicraft. In our
Law no trace of such preference is noticeable ; on the
contrary, agriculture was the principal occupation of
the Israelites. " When thou eatest the labour of thine
hands, happy art thou, and it is well with thee " (Ps.
cxxviii. 2). " Love work, and hate lordship " is a well-
known lesson of the sayings of the Fathers (Aboth i.
10). Bible and post- Biblical literature equally teach
us the lesson that our comfort and happiness do not
depend on the amount of wealth we have amassed, but
on the degree of contentment our heart has acquired.
" Sweet is the sleep of the labourer, whether he eat
little or much : but the abundance of the rich will not
suffer him to sleep" (Eccles. v. 11).
Industry is one of the sources of human happiness ;
but the blessing of industry is easily lost, if it is not
combined with thrift and temperance. In days of
prosperity we must bear in mind that days of misfor-
tune may come ; we must, so far as we can, provide for
them, so that we may be able to hold out " till the storm
has passed." Temperance is inseparable from thrift
OUR DUTIES. 323
and industry. Intemperance not only consumes the
products of thrift and industry, but in course of time
destroys these very sources of our prosperity. Even
with regard to Sabbath, in honour of which some de-
gree of comfort and even of luxury may be indulged in,
the principle is laid down : " Treat thy Sabbath like an
ordinary day, if additional expense is likely to make thee
dependent on charity " (Babyl. Talm. Shabbath i i Sa).
3. Knowledge. — God has made man "a little lower
than the angels, and has crowned him with glory and
honour" (Ps. viii. 6); He has endowed him with the
faculty of acquiring knowledge : " There is a spirit in
man, and an inspiration of the Almighty, that gives
him understanding " (Job xxxii. 8). It is our duty
to cultivate this faculty, to nurse it with all possible
care, that it may grow, produce beautiful blossoms,
and bear goodly fruit. The training must begin very
early, at an age iu which we are entirely dependent
on the assistance and guidance of others. Parents, to
whom the Almighty has entrusted the care of their
children, are therefore commanded to provide for their
education ; and as parents are not always capable of
doing this, the duty devolves on the community or on
the State. Every civilised country has its schools, col-
leges, and seminaries for the development of the intel-
lectual and moral faculties of its inhabitants, and as
these institutions increase in number and efficiency, tlie
prosperity of the nation grows in like proportion. Put
the success of these educational institutions, however
well provided they may be with an excellent teaching
staff and the best appliances, depends on the regular
and punctual attendance of the children, their atten-
324 THE JEWISH RELIGION.
tion, nnd their industry. It is the duty of parents to
see, as far as it is in their power, that these conditions
be fulfilled. Among the various branches of know-
ledge we seek to acquire, there is one branch of para-
mount importance, the absence of which would make
all other knowledge valueless : it is —
4. Moral and Religious Training. — " The fear of
the Lord is the beginning of knowledge; fools despise
wisdom and correction " (idioi n»3n Prov. i. 7). The
author of the Book of Proverbs teaches that know-
ledge must be combined with dkti nxT " fear of God ; "
and that it is a perverse idea to separate wisdom
(nDnn) from moral training ("1D1»), and to seek know-
lege (nj;t) without the fear of the Lord ('n nxi"")-
Our Sai^es teacli us that our training should include
both fear of God and wisdom. " If there is no wisdom,
there is no fear of God ; and in the absence of the
latter there is no wisdom " (Aboth iii. 1 7). Fear of
the Lord, however, and fear of sin must have pre-
cedence. " Eabbi Chanina, son of Dosa, says : "If a
man's wisdom is preceded by fear of sin, his wisdom
is well established ; if the fear of sin is preceded by
wisdom, his wisdom is not well established " {ibid. 9).
The result of our training must be the acquisition
of good manners and noble principles. Avoid ex-
tremes, and hold to the golden mean, is an excel-
lent rule that leads us safely through the various
conditions of life and wards off many troubles and
dangers. The following examples may serve as an
illustration of this rule : Do not ignore your own self ;
let self-love and self-respect influence your conduct ;
but these must not be allowed to develop into selfish-
OUR DUTIES. 325
ness and arrogance. Look after your own interests,
but do not consider them as the supreme rulers of
your actions. Be self-reliant, and keep equally far
from self-conceit and self-distrust. Haughtiness and
self-contempt are extremes to be avoided : be modest.
When wronged or insulted by your neighbour, be
neither callous nor over-sensitive ; ignore insult and
wrong in most cases, forgive them readily in others,
and resent them only when forced to do so. In dis-
putes and discussions be neither weak nor obstinate :
be firm. Be neither passionate nor indifferent : be
calm. Do not trust every one, lest your credulity mis-
lead you ; do not suspect every one, lest you become
liiisanthropic : be discreet. Do not seek danger, nor
fear it ; but be prepared to meet it with courage.
Be temperate in eating and drinking, and avoid both
excess and needless privation. In spending your earn-
ings show neither niggardliness nor recklessness : be
economical. Work, but not in such a manner as to
ruin your health. As to your future, be neither too
sanguine in your hopes, nor despondent : do your
duty, and trust in God.
There are, however, exceptions from this rule ; for
in certain cases there is only the choice between two
extremes. Such is Truthfulness. It is our duty to
approach nearer and nearer the extreme of this virtue,
and to consider the least deviation from it as vice.
From our earliest youth we should train ourselves in
the practice of this virtue. Every word that we desire
to utter should be well examined before it passes our
lips. We must be on our guard that nothing should
escape our lips that is not in harmony with what we
326 THE JEWISH RELIGION.
feel or think. In small matters as well as in important
things truthfulness must be the principle which guides
us in our utterances. " The lips of truth shall be
established for ever, but for a moment only the tongue
of falsehood " (Prov. xii. 1 9). " Keep thee far from
a word of falsehood " (Exod. xxiii. 7). " Falsehood,"
say our Sages, " has no legs to stand upon ; whilst
' truth ' is declared to be the seal of the Holy One,
Blessed be He " (n"2pn b^ V2n\n ddx).
Our moral and religious training is based on the
Word of God, on the Torah, and the study of the
Torah, min nio^n, is an essential element in Jewish
education. The term Torah is to be understood in no
narrow sense, but as including the written and the oral
Law, all the books of the Holy Writings, and such
works as have from time to time been composed for
the purpose of facilitating and promoting the study
of the Torah. The importance of this duty has been
recognised from ancient times, and Jewish congrega-
tions, before building a synagogue, made provision for
the religious education of the young and for the study
of the Law, by establishing schools and colleges (nsD m
or ni "'3 and i^niriin rr-a).
Talmud-torah is one of those duties to which no
measure was fixed (-iijr'D' Drb px ityx Mishnah Peah
i. i). Whenever we can find time and leisure, we
ought to turn to the Word of God, every one according
to his capacity and his opportunities. The readings
from the Torah, both the written and the oral, whiclt
I'orm part of our Service, have been introduced for the
purpose of facilitating for the general public the ful-
filment of the dutv of Talmud-torah.
OUR DUTIES. 327
The study of the Law and the rei,adar and punctual
attendance at the Beth-hammidrash belon" to those
relij^aous acts which " bear fruit here on earth and
procure bliss in the future life " (ibid.). Our Sages
exhort us in various sayings to devote ourselves
earnestly to the study of the Torah. The object of
this study is, in the first instance, to enable us to live
in accordance with His Commandments ; secondly, to
purify our thoughts by turning them from common,
ordinary things to higher and loftier subjects ; for while
we are reading the Divine messages and reflecting on
them, we move in a purer atmosphere and must be
inspired with holy and noble thoughts.
The book which is expected to produce these results
must be approached " with awe, with meekness, with
cheerfulness, and with purity " (Aboth vi. 6). Our
intention must be to be instructed and guided by what
we read. We must not presume to criticise the Divine
decrees therein recorded. If we meet with })assages that
strike us as strange or objectionable, we may be sure
that we have not yet comprehended the true sense of
the Divine words. Modesty must cause us rather
to assume shortcomings on our part than to find fault
with the Holy Writings. " Turn it over, and read it
again and again ; for all is in it, and behold everything
through it; and even when old and weak, cleave to h,
and do not move away from it ; for there is no better
guide for thee than this one" (Aboth v, 22). There
is one great advantage in the study of the Torah ; it
constantly supplies us with one of the best means of
promoting our moral training, viz., with good conipan\ .
The society in which we move and the persons
328 THE JEWISH RELIGION.
with whom we associate are an important factor in
the formation of our character. Bad companions
corrupt us, and lead us to ruin ; good companions
improve our moral conduct by their example and not
rarely by their words. " If one joins mockers, he will
be a mocker ; if he joins the lowly, he will show grace "
(Prov. iii. 34). " Keep away from a bad neighbour ;
do not associate with the wicked, and do not believe
thyself safe from evil" (Aboth i. 7). In our daily
prayers we ask God for His assistance in our endeavour
to act according to this principle.
The aim and end of all our moral training must be
to keep our mind pure from evil thoughts, to make
our heart the seat of noble and lofty desires ; to
accustom our tongue to the utterance of that which
is good and true, and to lead a pure, honourable, and
godly life. If we succeed, we establish our well-being
during our life on earth, and secure Divine blessing
for our soul in the future world.
III. Signs as Outward Reminders of God's Presence.
The voice that comes from within, from our own
heart and conscience, is the best reminder of God's
Presence and Will. But it does not always sound
with sufficient force to make itself heard, and
we, weak mortals, have the weakness of forgetting
even most important duties, unless we are reminded
of them from time to time. The Divine Law has
therefore set up signs as outward reminders. Such
are the commandments of nvv " fringe," \hQr\ " orna-
ments," and nriTD "door-post symbol."
Of; A' DUTIES. 329
nv"'V " Fringe " or " Tassel."
" Thou shalt make thee fringes upon the four cor-
ners of thy vesture, wherewith thou coverest thyself "
(Deut. xxii. 1 2). The object of this commandment
is described as follows : — " It shall be unto you for a
fringe, that ye may look upon it, and remember all
the commandments of the Lord, and do them, and that
ye seek not after your own heart and your own eyes,
after which ye use to go astray : that ye may remem-
ber and do all my commandments, and be holy unto
your God" (Num. xv. 39, 40).
In obedience to this commandment, we have two
kinds of four-cornered garments provided with "fringes."
The one is small, and is worn under the upper garments
the whole day ; it is called ao^ha' Jcanfoth, " four corners,"
or talith katan, " small scarf." The other and larger
one is worn over the garments during the Morning
Service.^ It is called simply talith, "scarf," or talith
gadol, " large scarf."
The form of the blessing which accompanies the
performance of this mitsvah varies according as it refers
to the small talith or to the large one. In the former
case the blessing concludes with nv'V mvD bv " concern-
ing the commandment of tsitsith ; " in the latter with
n^"'V3 Pitoynn^, "to wrap ourselves with a garment pro-
vided with tsitsith." ^
^ There are some exceptions to this rule : — The Reader wears the
(aZi(/t during every Service ; in some congregations mourners wear it
when they recite kaddish. On the iJay of Atonement the whole con-
gregation wear the talith during all the Services. On the Fast of Ab
the talith is put on before the Afternoon Service instead of during tiie
Morning Service.
^ There are two forms of the blessing which accompanies the per-
330 THE JEWISH RELIGION,
The tsitsith, which is appended to each of the four
corners, consists of four long threads drawn through
a small hole about an inch from the corner ; the two
parts of the threads are bound together by a double
knot ; the largest thread — called shammash, " the ser-
vant " — is then wound seven, eight, eleven, and thirteen
times round the other seven halves of the four threads,
and after each set of windings a double knot is made. —
It' one of the four tsitsith is not in order, e.g., two of
the threads being torn off, the talith is called iiasul,
" disqualified " for the mitsvah, and must not be worn
till that tsitsith is replaced by a new one.
There is, however, an important element in this
Divine commandment, which is now altogether
neglected, viz., " And they shall put upon the fringe
of the corner a thread of n^an purple blue wool "
(Num. XV. 38). Tradition determined the exact shade
of the purple blue indicated by the term rb'zn ; iu
the Talmud (Menachoth 426) the various ways of
its preparation are given. But the colour seems to
have been rare, and we are warned against using imita-
tions of techeleth. Eegulations were also made provid-
formance of a Divine precept: the precept is expressed (l) by a noun
which is preceded by the preposition ^y " concerning ; " (2) by the infi-
nitive of a verb preceded by the preposition ^ "to," e.g., "concerning
the commandment of tsitsith," and "to wrap ourselves with a garment
provided with tsitsith." The latter form is used (l) when the blesi- -
ing is recited before the performance of the mitsvah has commenced ;
(2) when he who performs the mitsvah is personally commanded tu
perform it. In all other cases the first form is used. Hence ni^j'j^ py
ri^'V, because we are, as a rule, not in a fit state for prayer when we
put it on, and therefore recite the blessing later on ; n^JD XIpD 7]} •
because he who reads might just as well be one of the listeners. We
^*y r^Cn n^^n^ ^^ *^^^ commencement of the mitsvah; ril^O pV
I'^Cri'.before the second part. (See Baby). Talm. Pesachim, p. 7.)
OUR DUTIES. 331
ins for the case when tccheldh could not be obtained.
The natural white colour was then substituted, and no
other colour was allowed. After the conclusion of
the Talmud doubts seem to have arisen as regards the
exact shade of the purple blue demanded by the
Divine precept in the term n^^n, and thus the use of
the thread of purple blue wool gradually ceased to
form part of the tsitsith. The exact time when it
ceased cannot be fixed.
pi^an ^ " Ornaments."
Four times the Law repeats the commandment
concerning the tefillin : " And thou shalt bind them "
— the words of God — " for a sign upon thy hand, and
they shall be for a frontlet between thine eyes " (Deut.
vi. 8 and xi. 18); " And it shall be unto thee for a
sign upon thy hand, and for a memorial between thine
eyes, in order that the Law of the Lord be in thy
mouth " (Exod. xiii. 9) ; " And it shall be for a sign
upon thy hand, and for a frontlet between thine eyes "
(ibid. 16).
The object of this commandment is to direct our
thoughts to God and His goodness, and to remind us
of the important lessons taught in the following four
paragraphs, in which the commandment of tefillin is
mentioned : —
( I .) The first paragraph (c^np Exod. xiii. i - 1 o) teaches
^ The term p';?sri reminds us of nSsn " pi'^'yer," and denotes things
used during prayer. Originally it had probably the more general
signification : ornament or head-ornament ; in the Chaldee Version it
is the translation of niDDtS. which denotes " head-ornament." (Comp.
Mishnah Shabbath'vi. i.)'
-332 ' THE JEWISH RELIGION.
that we must, iu various ways, express our belief in
God as the King and Euler of the universe. Two
laws are contained in this paragraph which are to
serve this object — the sanctification of the first-born
to the service of the Lord, and the celebration of the
Feast of Unleavened Cakes.
(2.) The second paragraph (ix'^n'' ''^ hmi Exod. xiii.
II — 1 6) reminds us of the wonderful way in which
God delivered our forefathers from Egyptian bondage.
Kemembering this deliverance, we are strengthened
in our faith in God in days of trouble, for His ways
are not ours, and when tue do not see any prospect of
relief God may be preparing help for us.
(3.) The third paragraph (jjoe* Deut. vi. 4-9) pro-
claims the Unity of God, and teaches us to love God
and obey Him out of love.
(4.) The fourth paragraph (j;oK> DX nfll Deut. xi.
1 3-20) teaches that Providence deals with men
according to their merits, according as each deserves
reward or punishment.
Tradition has handed down to us the way in which
this precept is to be carried out. The four above-
mentioned paragraphs are written twice on parchment,
once on one piece, and once on four pieces, each piece
containing one paragraph. The two sets are put into
two leather cases (rT'n), one of which is divided into
four compartments, for the four separate slips of parch-
ment, and marked outside by the letter simi} Through
' Two sides of the hayith have the shin impressed on them, the
right and the left ; but in different forms, on the right the letter has
three strokes (t^), on the left it has four strokes {^'>), in order to ensure
the right order of the four paragraphs (nVE'li) which the bayith con-
tains from riirht to left.
OUR DUTIES. 333
a loop attached to each hayith a leather strap (nj;i\'-i)
is passed, the two parts of which are tied together ^ in
such a manner as to hold the hayith on the arm or on
the head. On the arm the case is placed that contains
the four paragraphs written on one piece, on the head
that which contains them written on four pieces. The
former is called tcfillah shel yad, " tefillin of the hand ; "
the latter tejillah shel rosh, "the tefillin of the head."
The tefillin are put on in the following way : — ( i .) Te-
jillah shel rosh. The case is placed in front, just over the
forehead in the middle, and the knot of the straps ("iK^p)
on the back of the head over the middle of the neck ; the
remainder of the two straps hang down in front, one
on each side. (2.) Tefillah shel yad. The case containing
the parchment is placed on the inner side of the left
upper arm, near the elbow ; the knot is kept near it,
and the strap is twisted seven times round the arm and
three times round the middle finger ; there are, how-
ever, different customs with regard to this latter practice.
Tefillah shel yad is put on first, being mentioned
first in the Divine precept. The reverse order is ob-
served in taking off the tefillin. Originally the tefillin
were worn all day long," but at present they are worn
only during the morning prayer.
1 The knot formed by the rilU"!^*") of tho tefillah nhel rosh has the
shape of a dideth, that of the tefillah shel yad is like a yod ; these two
letters added to the shin of the tefillin shel rosh read shaddai, "Almighty."
- In the evening it was but natural that tsitsith and tefillin should be
laid aside, as the greater part of the night was devoted to sleep ;' the
rule was therefore generally adopted : " The night is not the proper time
for laying tefillin " (|'''?"'an pT 1J<^ H^^^)- The opposite principle, how-
ever, " The night is likewise a suitable time for laying tefillin " (jOT H^^?
P?Dn)> had also its advocates among' Rabbinical authorities (Babyl.
Talm. Menachoth'366).
334 THE JEWISH RELIGION.
The tefiUin are not worn on Sabbath or Festival.
The observance of these days is " a sign for ever " of
our belief " that in six days the Lord made the heavens
and the earth." The very days of rest thus remind us
of the truths of which the tcfilliii are " a sign." The
tefillin became, therefore, unnecessary on those days.
The commandment of tefillin applies to all male
persons from their thirteenth birthday.^
The performance of this commandment is preceded
by the usual benediction (nivnn n3"in), concluding n^jn^
j^i'Sn, " to place the tefillin," scil., on the arm and on the
head. According to the German rite, a second bene-
diction is recited before placing the tefillah shel rosh on
the head, viz., p^an mvo hv, " concerning the command-
ment of tefillin.'" "
In order to prevent a mere perfunctory observance
of this commandment, we are taught to reflect on the
importance and the object of the tefillin, and to declare
that by placing the tefillin on the head and on the
arm, near the heart, we indicate our consciousness of the
duty to employ the thoughts that rise in our mind,
and the desires of our heart, in the service of the Lord,
who gave us the powers of thought and will.g
^ With the completion of the thirteenth year a boy becomes of age
in reference to the fulfilment of all religious duties. He is then called
Bar-mitsvali (lit. "a sou of the commandment"), a member of the
Jewish community, upon whom devolve all such duties as a Jew
has to perform. On the Sabbath following that birthday he is called
to the Law, either to read a portion of the Sidra or to listen to its read-
ing, and publicly acknowledge God as the Giver of the Law.
- Compare p. 329. ^ See Daily Prayer Book. Morning Service.
OUR DUTIES. 335
ntiTD DooT-'post Si/mhul.
The Mezuzah is a piece of parchment on which
the two first paragraphs of Shema (Deut. vi. 4-9, xi.
I 3—20) are written. The parchment is rolled together,
pat into a small case, and fixed on the right-hand door-
post. A small opening is left in the case, where the
word *i}^ " Almighty," written on the back of the
scroll, is visible.^
The object of the mezuzah, commanded in the words,
" And thou shalt write them on the door-posts of thy
house and upon thy gates" (Deut. vi. 9 and xi. 20),
is to remind us of the Presence of God, of His Unity,
I'rovidence, and Omnipotence, both on entering our home
and on leaving it ; of the all-seeing eye that watches
us, and of the Almighty who will one day call us to
account for our deeds, words and thoughts. The me-
zuzah thus serves to sanctify our dwelling and protect
it from being polluted by evil deeds.
Signs of God's Covenant.
Besides the signs mentioned above, there are two
other signs of the covenant between God and Israel.
I. Sabbath is called "an everlasting covenant," and
" a sign between God and the children of Israel for
ever" (Exod. xxxi. 16, 17). See pp. 254 sqq. and
339 ^^1-
^ There are, besides, on the back of the scroll, just behind the names
of God in the first line, three words of a mystic character consisting
of the letters following in the alphabet the letters of these divine names.
The words have in themselves no meaning, and [it may be that their
object is simply to indicate from outside \\ hero the] names of God are
written, 'and^to prevent a'nail bshig driven through that part in fixing
the mezuzah to the door-post.
336 THE JEWISH RELIGION.
2. The covenant of Abraham {rh^^ nnn " the cove-
nant of circumcision "). God made a covenant with
Abraham, and said, " Thou shalt keep my covenant,
thou and thy seed after thee in their generations. This
is my covenant which ye shall keep between me and
you, and thy seed after thee : Every male child among
you shall be circumcised when eight days old" (Gen.
xvii. 9, 10, 12). If the eighth day happens to be on
a Sabbath, the circumcision takes place on that day ;
but if, because of illness, or from any other cause, the
rite has not been performed on the eighth day, it must
be done on some other day, but not on a Sabbath or
Festival.
Notes. — i. In reference to tlie importance of these mitsvoth,
Maimonides, in Mishneh-torali, says as follows : —
"Although we are not commanded to get a talith, and to put it
on in order to join the tsitsiih ("fringes") to it, a religious person will
not consider himself free from this duty, but will always endea-
voiir to wear a garment to which fringes must be affixed. During
prayer we must be especially careful to provide ourselves with a
talith. It is a disgrace for a scholar (Talmid chacham) to say the
prayer without the talith. We must be particularly anxious to
perform this miisvak ; it is of great importance with regard to all
the precepts, according to the words, ' And ye shall look upon it,
and remember all the commandments of the Lord'" (2nd Book"
Ahahhah, Hilchoth tsitsith iii. 12).
" The holiness of the tefillin is great, for so long as the tefillin
are upon the head and the arm of a man, he is humble and God-
fearing, keeps away from levity and idle talk, does not conceive
evil thoughts, but turns his heart exclusively to words of truth
and justice. We ought therefore to wear them all day long ;
this would be the proper way. It is said of Rab, the pupil of
Rabbi Jehudah, the Holy, that he was never seen otherwise than
with torah or tsitsith or tefillin.
"Although we ought to wear tefillin all day long, it is our special
duty to wear them during prayer. Our Sages said, 'He who
OUR DUTIES. 337
reads Sheina -without tefillin rejects, as it were, his evidence con-
cerning the Almighty as false'"" (ibid., Hilchoth tefillin iv. 26).
"We should be particular with regard to the mezuzah, which is
a duty incumbent uninterruptedly on every one. Whenever we
enter or leave the house our eye meets with the name of God ; we
remember His love, and rousing ourselves from our torpitude, we
are led to regret our foolish devotion to the vanities of the time,
and recognise that nothing remains for ever except the know-
ledge of the RoL-k of the universe. We shall then at once devote
ourselves to know Him, and walk in the way of uprightness. Our
ancient Sages said, ' He who has tefillin upon his head and upon
Ills arm, tsitsitJi, on liis garment, and mezuzah on his door, he is safe
from sin, since he has many reminders of liis duties, and these are
the angels that protect him from going astray ; and to him the
i'ollowing verse applies : "An angel of the Lord encampetli round
those who fear llim'"" (ibid., Hilchoth mezuzah vi. 13).
2. The great importance of the tefillin, as described by Mai-
monides, was not understood or recognised by all Jews. Various
sayings occurring in the Talmud indicate the existence of laxity
or even oj^position with regard to the carrying out of this precept
in its literal sense. When persons with tefillin on their head and
on their arm showed by their conduct that their heart was not
filled with the lioliness and uprightness of which the tefillin are
the symbol, it was btit natural that not only were these j^ersons
accused of hypocrisy, but the Divine precept itself was discredited.
But the greater the opposition by one section of the Jewish com-
munity, the more the enthusiasm of the other section grew in its
favour. Hence the numerous Talmudical and Rabbinical utter-
ances concerning the sanctifying force inherent in the tefillin
(comp. Tur Orach Chai/yim xxxvii.). Thus, when a Rabbi was
cautioned not to be over joyous, as excess of joy led to sin, he
replied, "I lay tefillin ;" i.e., "The thoughts which the observ-
ance of tliis i)recept awakens protects me from sin." This idea
of protection from sin may be the origin of the Greek name p]i,i/-
lacterion, " protection." — In times of persecution, when the Jews
were forbidden by their oppressors to perform any of their re-
ligious rites on penalty of death, the precept of tefillin was not
included among those which they performed even at the risk of
their life. To this circumstance Rabbi Simeon b. Elazar ascribes
the laxity with regard to the tefillin (Babyl. Talm. Shabbath 130a).
Y
338 THE JEWISH RELIGION.
3. There occurs in tlie Midrash (Sifre on Dent. xi. i8\ in
reference to tsitsith and tejillin, the following passage: "Also
when in exile deck yourselves with mitsvoth, in order that on
your return to your own land the Divine precepts should not
seem to you new and unknown." This passage has heen misin-
terpreted as if the author of that passage were of opinion that
precepts like tsitsith and tejillin did originally not apply to those
who are outside the Holy Land. The meaning is rather this :
Although a large jjoriion of the laws is not in force outside Pales-
tine, yet continue to wear these reminders in exile, in order that
by this act your attention may constantly be turned to the whole
Torah, to those precepts which are in force at present as well as
to those which are not. Thus all the precepts will be familiar
to you, and wdien the time comes in which the observance of
all the laws will again be possible, none of the laws will appear
to you new and strange.
4. There is, on the whole, no difference between men and women
with regard to the obedience due to the Divine commandments.
All Jews are equally bound to obey the Will of God expressed
in the Law. This is absolutely the case with all jirohibitions
(nti'yn VO)- in the case of positive commandments (ncy mVD)
the following rule has been laid down by our Sages : Women are
exempt from the performance of such religious duties as are re-
stricted to a certain period of time (D^K'J XD~13 \12\T\^ HK'y m^*D
niTltSS). The object of the seeming anomaly is probably this :
the principal duty and the privilege of women is to manage the
household, a task that demands constant attention. Religious
acts which are to be performed at a certain time might involve
an interference with such of their household duties as demand
immediate attention ; e.g., nursing a patient, a task which gene-
rally falls to the lot of the female section of the family. Jewish
women, nevertheless, zealously fulfil most of the duties from
Avhich the above rule exempts them. They thus are most eager
to obey the laws concerning shofar on New-year, lulab on Taber-
nacles, and the like ; and some of them are named as having
conscientiously laid tejillin (Mechilta on Exod. xiii. 9).
OUR DUTIES. 339
IV. Sabbath and Festivals.
The daily work which has chiefly the well-being of
the body as its aim must be interrupted on certain
days which the Almighty has appointed for the pro-
motion of man's spiritual well-being. Sabbath and
Festivals are the days thus appointed, and are there-
fore called It "njnJO " the seasons of the Lord," and ^aip^
cnp " holy convocations." The blessing derived from
the observance of Holy-days in the true spirit is de-
scribed by the prophet as follows : "If thou keep back
thy foot because of the sabbath, from doing thy busi-
ness on my holy day ; and call the sabbath a delight,
the holy of the Lord, honourable, and shalt honour
it, not doing thine own ways, nor finding thine own
business, nor speaking thine own words : then thou
shalt delight thyself in the Lord : and I will cause
thee to ride upon the high places of the earth, and
feed thee with the heritage of Jacob, thy father " (Isa.
Iviii. 13, 14). To those who fail to observe the
seasons of the Lord in the true spirit, the jDrophet
says in the name of the Almighty : " Your new-moons
and your festivals my soul liateth : they are a trouble
unto me; I am weary to bear them" (ihid. i. 14).
Maimonides ^ comprehends the various duties and
observances of the Holy-days in the following four
terms : -113? " remember," -not;; " take heed," nuj
" honour," and jjiy " delight." The first two are found
in the Pentateuch, and form the beginning of the
fourth commandment in Exodus and Deuteronomy
respectively ; the other two occur in the above descrip-
^ Mishneh-torah III., Zemannim, Hil. Shabbath, ch. xxx, § i.
340 THE JEWISH RELIGION.
tion of the Sabbath quoted from Isaiah (Iviii. 13, 14).
Following the example of our great teacher, we shall
likewise treat of the laws and customs of Sabbath and
Festivals under these four heads : ^ —
a. "I13T " Bememher"
Remember the Sabbath-day ; speak of it, of its holi-
ness and its blessings. We fulfil this duty when
Sabbath comes in, by the Kidclush, " the sanctification
of the day," in which we praise the Almighty for the
boon bestowed upon us by the institution of the Sab-
bath ; and when Sabbath goes out, by the Hdbhdalah,
in which we praise God for the " distinction " made
between the holy and the ordinary days. We have
both Kidtbcsh and Hahhdalah in a double form : (a)
as a portion of the Amidah in the Evening Ser-
vice ; the Kiddv.sh being the middle section of the
Amidah, the Hahhdalah consisting of a prayer added
to the fourth paragraph beginning pn nns ; (b) as a
separate service esj^ecially intended for our homes.
It is this home-service that we generally understand
by the terms Kiddush and Hahlidalah, and in this
sense they are employed in the following."
Kiddush.
There is a traditional explanation of the term zachor :
pn hv in"i3T " remember it over the wine." As " wine
1 Maimonides applies these terms to Sabbath ; but they apply
generally with equal force to the Festivals.
- We " remember " also the Sabbath or Festival by naming after it the
preceding day, the night following, and iu the case of Festivals the day
OUR DUTIES. 341
gladdens the heart of man " and forms an important
element in a festive meal, it has been ordered that our
meal on the eve^ of Sabbath and Festival should be begun
with a cup of wine in honour of the day, and that men-
tion should be made of the holiness of the day before
partaking of the wine. The Kiddush consists of two
blessings (nuia) • one over the wine,""' and one that refers
to the holiness of the day. On Holy-days — except the
last days of Passover — a third blessing (irnn::') follows,
praising God for having granted us life and enabled
us again to celebrate the Festival. On Friday evening
a portion from Genesis (i. 31 to ii. 3) is added, which
contains the first mention of the institution of Sabbath.
If a Festival happens to fall on Sunday, we add part
of the Habhdcdali to the Kiddush on Saturday evening,^
following : the eve of Sabbath or Festival, nnC> Zny, 31^ DV 3"iy ;
the night after Sabbath or Festival, Dnt:' "S^'ID, 310 DV "'XilTO ;
"the day after the Festival," JPl IIDN (lit., "bind the Festival," with
reference to Ps. cxviii. 2").
^ A similar ceremony takes place before the first meal in the morn-
ing. A cup of wine or other .spirituous liquor is poured out, some
Biblical passages referring to the Sabbath are recited, and the usual
blessing is said before partaking of the beverage. The blessing con-
taining the Kiddush is not said, and the ceremony has the name
Kiddush or Kiddusha rahha, " great Kkldush," ouly on account of its
similarity with the evening Kiddush. The passages recited are the
following: E.\-od. xxxi. l6, 17, xx. S-II ; Isa. Iviii. 13, 14.
- |S3n ns Xin . . . nnX "Ilia. "Blessed art thou, O Lord, our
God, King of the universe, who hast created the fruit of the vine."
In the absence of wine, or if wine is disliked or injurious to health,
the blessing over bread is substituted for that over wine. — The bless-
ings are generally preceded by the word """130 " Is it your pleasure, scil.,
that I read ? " whereby it is simply intended to call the attention of the
company to the prayer.
^ See p. 352, on the difference between the holiness of Sabbath and
that of Festivals.— The last two m3"13,' viz., fXH niXO NIU and
242 THE JEWISH RELIGION.
referring to the distinction between tlie holiness of the
Sabbath and that of the Festivals.
The Kiddush is part of the Sabbath or Festival
evening meal, and in the absence of the latter the
Kiddush is omitted.-^ In Synagogues of the German
and Polish Minliag the Reader recites the Kiddush
at the conclusion of the Maarih Service. This custom
is a survival of the ancient way of providing for the
poor and the stranger. In the absence of better
accommodation lodging and food were given to the
needy in rooms adjoining the Synagogue, or even in
the Svnao^ogue itself. It was for these that the
Reader recited the Kiddush, before they commenced
the evening meal, as most probably wine was not
served to all. Although circumstances have changed
the mode of maintaining the poor, and the latter lind
no longer lodging and board in the Synagogue, the
Kiddush has been retained as part of the Maard) Service,
except on the first two nights of Passover, when there
had never been an occasion for reading Kiddush in the
Synagogue. The poor were treated on these nights
with four cups of wine each, and they recited Kiddush
by themselves as part of the Seder.
?n30n are added ; the second part of the latter is slightly modified
in order to suit the transition from Sabbatli to [Festival. — The Hahli-
dalah on the night following the Day of Atonement consists of three
niD~l3, that over spices being omitted, except if Jojii-k'tpinir falls on
Sabbath ; in that case the Habhdalah includes all the four ni313.
^ Habhdalah is likewise omitted when Sabbath is closely followed
by the Fast of Ab. On Sabbath night, eating and drinking being
forbidden, only the one blessing, t^'^^^ "'"lIXO t^Tli is recited ; that
over spices is omitted, and the remaining two blessings are recited on*
Sunday evening after the fast.
OUR DUTIES. 34;
Hahhdalah n^nan.
Habhdalah is recited in the evening following Sab-
bath or Holy-day, after the Evening Service. A cup of
wine is raised, and the nsin over wine is followed by
another nain, in which God is praised for the distinction
made between the holy and the ordinary day (^.'ip p
h^rh), or between two kinds of holiness (^'ipi? cnp p)
in case Sabbath is followed by a Holy-day. — On Sab-
bath night we take a candle and a spice-box, and
add two blessings after that over wine ; in the one we
thank God for the enjoyment of the fragrance, in the
other for the benefit He bestowed on ns by the creation
of light. A few verses from the Bible, especially the
Prophets, precede the Habhdalah.
The origin of the introduction of the blessings for
light and for spices in the Halhdalah may be the follow-
ing : — The principal meal of the day used to be taken
about sunset ; light and burning incense were essential
elements of a festive meal. On Sabbath these could
not be had, and were therefore enjoyed immediately
after the going out of Sabbath. Although the custom
of having incense after the meal has long ceased, it
has survived in the Hahhdalah, and has, in course of
time, received another, a more poetical interpretation.
The Sabbath inspires us with cheerfulness, gives us,
as it were, an additional soul — ^yy_ HDC': — traces of
which are left on the departure of Sabbath, and are sym-
bolised by the fragrance of the spices. For the use of
the special light there has likewise been suggested a
second reason, namely, that it is intended at the com-
344 THE JEWISH RELIGION.
menceraent of the week to remind us of the first pro-
duct of Creation, which was light.
There are a few customs connected with the Hdbh-
dalah that may be noticed here.
(l.) The wine, when poured into the cup, is allowed
to flow over, as a symbol of the overflowing Divine
blessing which we wish and hope to enjoy in the
coming week.
(2.) Some dip their finger in wine and pass it over
their eyes, in allusion to the words of the Nineteenth
Psalm (ver. 9), " The commandment of the Lord is
pure, enlightening the eyes." The act expresses the
love of the Divine commandments ("^J^'^ 3^3n).
(3.) Only male persons partake of the wine; they
have more interest in the Habhdalah as the signal for
the resumption of ordinary work and business. — The
exclusion of women from the wine of Hablidalali may
also have its origin in the fact that Jewish women
generally abstained from taking wine, considering
strong drink suitable only for the male portion of
mankind. They only partake of the wine of Kiddush
on account of its importance ; to Habhdalah less im-
portance was ascribed.
(4.) On reaching the words "jcn^ "ilX pn, " between
light and darkness," some hold their hands against the
light, the fingers bent inside, in illustration of the
words which they utter, showing darkness and shadow
inside and light outside. — With the practice of these
and similar customs we must take good care that we
should not combine any superstitious motive, or join
actions which are really superstitious, and did not
originate in Jewish thought and Jewish traditions.
OUR DUTIES. 345
We farther remember the Sabbath-day to sanctify it
by increased devotion, by reading special Lessons from
the Pentateuch and the Prophets, and by attending reli-
gious instruction given by teachers and preachers.
Besides various additions in the Service, and the
substitution of one paragraph concerning Sabbath or
Festival for the thirteen middle paragraphs of the
Amidah, there is another Service inserted between
the Morning and the Afternoon Services ; it is called
Musaph, " the Additional Service," and corresponds to
the additional offering ordained for Sabbath and Fes-
tival (Num. xxviii. 9, sqq.).
An essential element in the Morning Service is the
Reading from the Torah (minn ns'np) and the Prophets
(mtoan). A periodical public reading from the Law
was enjoined in the following words : " At the end of
every seven years, in the solemnity of the year of re-
lease, in the feast of tabernacles, when all Israel is
come to appear before the Lord thy God in the place
which he shall choose, thou shalt read this law before
all Israel in their hearing. Gather the people together,
men and women and children, and the stranger that is
within thy gates, that they may hear, and that they
may learn, and fear the Lord your God, and observe to
do all the words of this law ; and that their children,
which have not known anything, may hear and learn
to fear the Lord your God" (Deut. xxxi. 10—13).
A seven years' interval would surely have destroyed
the impression produced by the reading. The reading
was probably repeated throughout the country at shorter
intervals. Tradition ascribes to Moses the institution
of reading the Law every Sabbath, Monday, and Thurs-
day morning, in order that three days might never pass
346 THE JEWISH RELIGION.
without Torah. Ezra is said to have added the reading
on Sabbath afternoon, and to have made various other
regulations with recrard to the reading of the Law.
Quantity and manner of reading were at first, no
doubt, variable. In the course of time certain systems
found favour and became the fixed rule. Some com-
pleted the reading of the whole Pentateuch in three
years, others in one year. The former mode was gradu-
ally displaced by the latter, and the attempts which
have lately been made to revive it have not succeeded.
Traces of the triennial reading may be noticed in the
number of scdarim contained in each of the five books
of the Pentateuch. At present, however, the annual
course is followed in almost all our Synagogues. The
section read on one Sabbath is called sidra ; the first,
n""LyX"i3, is read the first Sabbath after the Feast of
Tabernacles, and the last sidra is read on Simchath-
torah (the 23 rd of Tishri).
For the Festivals such sections were selected as con-
tained either direct or indirect reference to the Festivals.
If these happen to be on a Sabbath, the ordinary reading
is interrupted, and that of the Festivals substituted for it.
The number of persons who were to take part in the
reading varied according as the people were likely to
devote less or more time to Divine Service : on week-
days and on Sabbath afternoon three, on New-moon
and Chol-hammocd four, on the Festivals five, on the
Day of Atonement six,^ and on Sabbath seven. Some
may have required the assistance of the cJiazan, and in
^ Althoiigh the whole of the Day of Atonement is devoted to Divine
Service, less time is given to reading from the Law than on Sabbath,
in order to leave more time for Prayers, Confessions, and Meditations.
Rabbi Akiba, however, was of opinion that seven should be called up
OUR DUTIES. 347
some cases the cliazans voice was tlie only one that
was heard ; gradually the chazan became the reader,
and the original reader became silent, being content
with reciting the Vrcwlioth. Only in the case of the
Bar-mitsvah^ the Chathan-torah, and the Chathan-
h'rcshil/i the original practice has been retained.
As regards the order of those who take part in the
reading of the Law, the first place is given to a Cohen,
i.e., a descendant of Aaron, the priest ; the second to a
Levite, i.e., a non-priest of the tribe of Levi ; and then
follow other Israelites, that are neither Levites nor
Cohanim, without any prescribed order. The last who
concludes the reading from the Law on those days on
which a chapter from the Prophets is also read is called
onaftir, " concluding ; " and the lesson from the Pro-
phets is called liaplUarah, " conclusion."
In the selection of the haplitarah care was taken
that it should contain some reference to the contents
of the lesson from the Pentateuch, and as there was
not much choice, the liaplitarali, once chosen, Avas as a
rule read again on the recurrence of the same sidra.
Different communities had different series of hcqjhtarotJi.
A few negative rules concerning the selection of the
haphtarah are mentioned in the Mishnah (Megillah iv.
lo) ; Ezek. i. and xvi., 2 Sam. xi. and xiii., are to be
excluded. These rules, however, were not observed, as
Ezek. i. is the liapldarali for the fii'st day of the Feast
of Weeks. There is an ancient rule about the nature of
the haphtaroth between the Fast of Tamuz and New-
year; viz., there should be three hapJiiaroth of "rebuke"
to the Law on the Day of Atonement, and six on Sabbath (B. Talm.
Megillah 23a).
348 THE JEWISH RELIGION.
and seven of "comfort" (xm^jnai % xnDnJT 'r). The for-
mer are taken from Jeremiah (i. and ii.) and Isaiah
(i.) ; the latter are selected from Isaiah (xl. to. Ixvi.)
Various accounts are given of the origin of the
haphtarah. One account traces its origin to a period
of persecution, when the Jews were not allowed to read
from the Torah, and the scrolls of the Law were either
confiscated or concealed. In both cases it was easy to
read from the Prophets, for this could be done by
heart and in any place ; whilst for the reading of the
Torah it was necessary to produce a copy of the Law.
According to another account, the lutphtarah served as
a protest against the theory of the Samaritans, who
recognised the Torah alone as holy. But it is more
likely and more natural to suppose that the liaiilitarali
was introduced as soon as the Prophets became part of
the Holy Scriptures.
There was a tendency to have recourse to the Divine
messages of future comfort and glory when the present
was gloomy and sad. At the end of the Service or a
religious discourse, just before leaving the Synagogue
or the BdK lia-viidrash, passages from the Prophets
were read, in order that the people might carry away
with them a strengthened faith in God and in the
ultimate victory of their religion. On Sabbath morning
the lessons from the Prophets were of greater import-
ance, since a larger number congregated, and more time
could be devoted to it. A Vrachah therefore introduced
it, and h'raclwth, including a prayer for the restoration
of Zion, followed it. The name haphtarah suggests
this explanation ; it denotes literally " causing to leave,"
" departure," or " conclusion."
OUR DUTIES. 349
After the return of the Jews from Babylon they
spoke the Chaldee dialect ; the lessons from the Bible
were accordingly accompanied by a Chaldee trans-
lation called targum. The translation was not always
literal, but was frequently a paraphrase. It was given,
as a rule, after each verse, by an appointed incthiirgc-
onan. — In communities which only understood Greek
the Greek version was read. A Spanish translation of
the haphtarah is still added at present on the Fast of
Ab in the Portuguese Ritual ; but otherwise the prac-
tice of adding a translation to the text has long since
been discontinued.
l>' 11»K^ " Tahe Heed."
The negative commandment concerning the Holy-
days is : nji^^D ^3 TVl''VT\ N^, " Thou shalt do no manner
of work." The very name Sabbath (n3^, " rest ") im-
plies absence of labour. We are commanded to rest
on the Sabbath, but not to indulge in laziness and
indolence, which are by no means conducive to the
health of the body or the soul. The Sabbath rest is
described in our Sabbath Afternoon Service as " volun-
tary and congenial, true and faithful, and happy and
cheerful." Moderate exercise, cheerful reading, and
pleasant conversation are indispensable for a rest of
this kind.
What is to be understood by the term " labour " or
" work " in the prohibition "Thou shalt not do any
manner of work " ? The Pentateuch gives no defini-
tion of the term. But the Israelites, when they were
told that work was prohibited on Sabbath, and that
350 THE JEWISH RELIGION.
any breach of the law was to be punished with death,
must have received orally a full explanation of the
prohibition. A case is mentioned of one who profaned
the Sabbath by gathering sticks, and was put to death ;
this could not have been done if any doubt had been
left in his mind whether the act of gathering sticks
was included in the prohibition.
A few instances of work prohibited on a Sabbath-
day are met with in the Bible. In connection with
the manna, the prohibition of cooking and baking is
mentioned ; also the commandment, " Let no man go
out of his place on the seventh day " (Exod. xvi. 29) ;
i.e., we must not travel or go beyond a certain distance ^
on the Sabbath. Another act distinctly forbidden is
contained in the words, " Ye shall kindle no fire in all
your dwellings on the day of rest" (ibid. xxxv. 3).
The prophet Amos (viii. 5), in rebuking the Israelites
for cheating their fellow-men, puts the following words
into their mouth : " When will the new moon be gone,
that we may sell corn ? and the Sabbath, that we may
open our stores of wheat ? " This shows that the
Israelites conducted no business on New -moon and
Sabbath. Jeremiah (xvii. 2 1 sqq.) says as follows :
" Thus saith the Lord, Take heed to yourselves, and
bear no burden on the sabbath day, nor bring it in
1 The distance allowed is called n^f Dinn "a Sabbath-journey,"
and is 2000 cubits in every direction ; it is reckoned from the outskirts
of the place in which we live. If, however, a person desires to perform
a mitsvah, such as milah, at a place distant about a double Sabbath -
journey from his domicile, he may fix before Sabbath his abode for
that day half-way between the two places, and then traverse on Sabbath
the whole distance from the one place to the other. This change of
abode is called cruhhc thechumin, " combination of two Sabbath- journeys
into one," by changing the centre from which they are measured.
OUR DUTIES. 351
by the gates of Jerusalem ; neither carry forth a burden
out of your houses on the sabbath day, neither do ye
any work, but hallow ^e the sabbath day." — Nehemiah
relates (xiii. 15): "In those days saw I in Judah some
treading wine-presses on the sabbath, and bringing in
sheaves, and lading asses ; as also wine, grapes, and
tigs, and all manner of burdens, which they brought
into Jerusalem on the sabbath day : and I testified
against them in the day wherein they sold victuals.
Then I said unto them, What evil thing is this that
ye do and profane the sabbath day ? " As a general
rule, we may say that the work prohibited on Sabbath
and Festivals embraces two classes : viz., ( i ) All such
acts as are legally — i.e., in the Oral Law — defined as
nax^D " work." It makes no difference whether we
consider auy of them as labour or not. Under thirty-
nine different heads ^ they are enumerated in the
Mishnah (Shabbath vii. 2). The following are a few
of them : — Ploughing, sowing, reaping, threshing,
^ They are called ni3t<?0 m2X '"'principal kinds of work," and
are those which directly or indirectly were wanted in the erection of
the Tabernacle, and were therefore included in the prohibition of doing
any work for this purpose (Exod. xxxi. 15 and xxxv. 2).
There are certain things which cannot be brought under any df the.se
heads, and are nevertheless prohibited, because they frequently lead
to a breach of the Sabbath laws ; e.f/., riding in a carriage or in any
kind of conveyance ; playing music. These prohibitions are called
m3C', i.e., acts prohibited on Sabbath and Holy-days by our Sages ;
or n~lT3 (lit, "decree"), safeguard against breaking the Law.
Divine precepts, however, ordained for the Sabbath — e.g., sacrifices —
or for a certain day, which happens to fall on a Sabbath — c.</., initiation
of a male child into the covenant of Abraham on the eighth day of its
birth, or saving the life of a fellow-man in case of illness or any other
danger — must be performed although they may involve any of the acts
otherwise prohibited on the day of rest.
352 THE JEWISH RELIGION.
grinding; baking, hunting, killing an animal, tanning,
sewing, writing, kindling light or fire, and carrying
things abroad.
(2.) Everything which our conscience tells us to be
inappropriate for the Sabbath ; acts which come neither
under the head of nDKi^D nor under that of nuti', but
which would tend to change the Sabbath into an ordi-
nary day ; e.g., preparing for our daily business trans-
actions, although such preparation does not involve an
actual breach of any of the Sabbath laws.
Whatever we are not allowed to do ourselves, we
must not have done for us by a co-religionist, who de-
liberately disregards the fourth commandment. Neither
must we employ non-Israelites to do our work on Sab-
bath, except in case of need ; c.ff., in case of illness or
fear of illness.
As regards Holy-days, there is the general rule that
work (n^xSo) prohibited on Sabbath must not be done
on Holy-days : " Save that which every man must eat,
that only may be done of you " (Exod. xii. 1 6) ; that
is to say, it is allowed on Festivals to cook, to bake,
or to prepare food in any other way.^ Of course,
for the Festival that happens to fall on a Sabbath, the
^ The preparation of food is only permitted on Holy-days if wanted
for the same day, except when Sabbath follows immediately after the
Holy-day. In that case it is allowable to prepare the food for Sabbath
on the Holy-day, provided such preparation has commenced before and
need only be continued on the Holy-day. The preparation made for
Sabbath before the Holy-day comes in is called erubhtabhshilin, "com-
bination of dishes," i.e., of the dishes prepared for Sabbath on the eve
of the Festival (2)1^ DV 3"iy) and of those prepared bn the Festival
itself ; it is accompanied by a blessing and a declaration of the signifi-
cance of the erubh. The following is the blessing : "Mi^H . . . "jn^
any m^*a hv IJI^'I VniVOa '\}C>1D "Blessed art thou . . . who hast
OUR DUTIES. 353
laws of Sabbath remain in force. The Day of Atone-
ment is in this respect equal to Sabbath.
c. :i3y " Delight"
The principal and noblest delight yielded by Holy-
days is the pleasure we feel in more frequent com-
munion with the Divine Being, in the purer and holier
thoughts with which we are inspired when at rest from
ordinary work, and able to devote ourselves more fully
sanctified us by thy commandments, and hast ordained for us the
mitsvah of erubh."
It may here be noted that there are, besides, three kinds of cruhh,
viz. : —
1. Eruhh techumim. See above, page 350.
2. Eruhh chatseroth (lit., "combination of the houses in a court'').
According to the traditional law, we must not carry anytiiing on
Sabbath from a private place (T'n\"t mC^I) into the street (Dlt^'l
D''2"in). The former is defined to be a locality belonging to one person
or family, and separated from the public by a fence. The Jewish
inhabitants of a court or a town closed on all sides combine to form
.me family, and thus turn the D"'n"in Hi:^! into TTI^H Dlt^n. The
symbol of such combination consists of some food kept in a room, to
which all have access [c.rj., the Synagogue). This is the origin and
meaning of the Passover-cake (HVD) which may still be noticed in
some of the Continental Synagogues.
3. Eruhh par excellence. — An opening left in a fence or wall round a
TTlTI nit^*"! must at least have some token that indicates the closino-
of the space ; e.ff., a wire drawn through the open space from one part
of the fence to the other. Such symbol is called eruhh, "combination
of the various parts of the fence or wall into one." Such eruhh may
likewise be noticed in some of the Continental towns. In all these
cases the symbol was not introduced for the purpose of permitting the
actual transgression of a law, but rather for the purpose of reminding
us of what the law forbids us to do ; since, in fact, that which becomes
permitted through these symbols is even in their absence no direct
breach of any of the Sabbath laws.
Z
354 THE JEWISH RELIGION.
to the contemplation of the works and words of God.
In this sense the day of rest is described in one of the
hymns (rrn'^or) after supper as '• a foretaste of the world
to come " (nmjD mil'* nv i<nn th'W T^srz).
But onej shahhath includes also delight of a less
spiritual character. We are not commanded on the
days of rest to forget altogether the wants of the body.
On the contrary. Nehemiah, when on the first day of
the seventh month, that is, on New-year, he perceived
that his brethren were sad, addressed them thus :
" Go your way, eat the fat and drink the sweet, and
send portions unto him for whom nothing is prepared :
for this day is holy unto the Lord : neither be ye
grieved ; for the joy of the Lord is your strength "
(Xeh. viii. lo). The same conception of " the sabbath
unto the Lord '' is met with in Talmud, Midrash, and
throughout the whole of the Rabbinical literature.
In one of our Sabbath-hymns (n'n''DT) we say : " This
day is for Israel, light and joy, a sabbath of rest ; " and
in our prayers for Sabbath we glory in being shom're
sliaVbath vc-lcorc oncg, " observers of the sabbath, and
such as call it a delight," — With regard to the Festivals,
the duty of rejoicing is repeatedly enjoined (Deut.
^vi. II, 14).
In our regulations, customs, and prayers for Sabbath
and Festivals, this duty is clearly indicated. All fast-
ing and mourning is prohibited. Care was taken that
Divine Service should be free from such prayers as
would be likely to create feelings of grief and sadness. ■"■
A special formula has also been introduced for the
^ Comp. the two forms of the prayer IHTL'TI in the Evening Service
for week-daj's and for Sabbatli; in the Spanish Ritual.
OUR DUTIES. 355
expression of our sympathy with the sick and the
mourner on Sabbath and Festivals.^
When any of the obligatory fasts — except the Day
of Atonement — happens to fall on a Sabbath, the fast-
ing is put off (nmj) till the next day, or kept, as in the
case of the fast of Esther, on the preceding Thursday.
Tradition has raised the taking of the three regular
meals on Sabbath (niTiyD *c6cO' ^^''^'^•■> supper, breakfast,
and dinner, to a religious act — a mitsvah, and the
religious character of the meals is shown by the
special prayers and hymns — zcmirotk — which accom-
pany them. A foui'th meal is, according to some
authority, likewise obligatory ; whilst, according to an-
other authority, it may be replaced by spiritual food,
by reading and studying the Torah.
d. nnD '• Honour.'"
We honour the day inwardly by considering it a
holy, distinguished season, which ought to be devoted
to higher objects than the Avants of our body. Our
mind should be entirely turned aside from our daily
business, in order to be free for loftier and holier
thoughts. For the purpose of effecting this inward
distinction of the Sabbath, we honour it also outwardly
by various things, which are partly a symbol, partly
a reminder of the distinction claimed by the day. We
honour the Sabbath, therefore, by giving a festive ap-
pearance to our meals, our dress, and our dwelling. The
"To-day is Sabbath and we must nut lament, for recovery (comfort)
is near to come ; now keep Sabbath in peace."
356 THE JEWISH RELIGION.
principal thing required is neatness and cheerfulness ;
not luxury. On the contrary, we are guided in this
respect by the principle : Make rather thy Sabbath an
ordinary day — i.e., omit the distinction in food and dress
— than render thyself dependent on the support of thy
fellow-men,^
It is customary to have two loaves on the table, over
which the blessing ha-motsec is said. They are to
remind us of the double portion of bread or manna
(n3C*?3 DH^, Exod. svi. 22) given to the Israelites in the
wilderness on the sixth day because of the succeeding
Sabbath-day. The cloth spread beneath the loaves,
and the cover over them, represent symbolically the
dew which both lay on the ground under the manna
and also over it.^ The origin of this custom of cover-
ing the bread may perhaps be found in the following
Talmudic law : " If a meal that has commenced on
Friday afternoon is continued in the night, it must be
interrupted when Sabbath comes in ; a cloth is to be
spread over the bread whilst the Kiddush is recited "
(Babyl. Talm. Pesachim, lOOfl). The spreading of the
cloth appears to be here merely a sign of the pause,
and the distinction between the ordinary meal and that
of Sabbath.^ That which was at first ordained for
1 nV'ls'? TlDVn bxi "pin "inSt^ n^V (B. Talm. Shabbath, i8a).
2 Exod. xvi. 13, 14.
"• Another explanation of this custom has been suggested. Bread and
wine being before us, it is doubtful which should have the preference
for the purpose of Kiddush ; the bread is therefore covered, so that no
choice is left (Tur Orach Chayyim 271). Bread being the ordinary
requisite at our meals, the use of wine for Kiddush is considered more
indicative of the distinction of the day. If, however, wine is disliked
or injurious, bread is used as its substitute.
OUR DUTIES. 357
special cases became in course of time a general
custom.^
The loaves are called hirchoth (m3"i3), taashir (yt'VT\)i
or chcdlah (n^n). The first name they received as symbols
of God's blessing, the double portion of manna which
the Almighty sent to the Israelites on Friday because
of the Sabbath (see Rashi on Gen. ii. 3). The verse,
" The blessing of the Lord, it maketh rich " (■l'':^•J;n,
Prov. X. 22), suggested the second name. Challah re-
minds us of the commandment to give the first part
of the dough to the priest (Num. xv. 17-21). Al-
though at present this commandment cannot be carried
out, we separate a small piece, called chcdlah, of the
dough which we prepare for bread, and burn it,
after having recited an appropriate blessing." It
is customary to prepare the dough for the Sabbath
loaves at home, in order to be able to act in accordance
with this custom. This is one of the religious acts
which it is the special duty of women to perform, and
some of the pious women of Israel (nV3pl!»' D^::'^) have
the praiseworthy custom to lay something aside for
charity when performing this or similar religious acts.
Another act performed in honour of Sabbath and
^ A peculiar ceremony may here be noticed. Some pass the knife
over the bread before the berachah is said. The origin of this custom
is this : the rule has been laid down that there should not be a long
interval between the hcrachuh and the partaking of the food. The
knife and the bread are therefore kept ready, and originally an incision
•was made into the loaf in order to shorten that interval as much as
possible.
= n'pn trnan'p ijivi vnivoa iJtrnp TL^'X 'n 'd 's "• 'i^ 1113,
" Blessed art thou, O Lord, our God, King of the Universe, who liast
sanctified us by thy commandments, and connnauded us to separate
challah."
358 THE JEWISH RELIGION.
Festivals is the kindling of special lights before the
holy day comes in, to indicate symbolically the approach
of a day of light and cheerfulness. This duty is like-
wise the privilege of the housewife ^ or her representa-
tive. Before " kindling the lights the following blessing
is recited: nac-' b::^ 13 p^hirh 1J1!i1 .... nnx Tnn "Blessed
art thou .... and hast commanded us to kindle the
sabbath lights." niD Dv, D'-iisDn Dv, niD DVT nn:^^ or
CilDnn DVT nlt^' is substituted for T\2\i^ according as a
Holy-day, the Day of Atonement, or these days when
they happen to fall on a Saturday, come in. On Festi-
vals, except the last days of Passover, the following
blessing, called irnriB^, is added : i^j^-'pT ij-'nnB' . • • "jinn
ntn JD^ IJyjm " Blessed art thou . . . who hast kept
us in life, preserved us, and enabled us to reach this
season."
Notes.
I. The reading of the Law is preceded and followed by a
blessing. In the first we praise God for liaving distinguished
Israel by revealing the Law to them, and in tlie second for the
benefit derived from tlie Law as the source of eternal life. The
love and regard for the Law expressed in these blessings should
be shown by the congregants in silent and respectful attention to
what is recited by the Reader. Those who are called up to the
Law consider this as an important event, and make it an occasion
of special prayers for relatives and friends {mi-shebberach), accom-
^ Comp. Mishnah Shabbath ii. i6.
" Some kindle the lights first, and then say the blessing whilst their
hands are spread out before the lights. The origin of this latter
practice is this : It happens sometimes that the housewife is not ready
in time for kindling the lights, and lets another do it for her, she re-
serving to herself the privilege of saying the herachali later on. In
that case the holding of the hands before the lights and withdrawing
them after the blessing represents symbolically the kindling of the
lights. What was originally done in exceptional cases became sub-
sequently the rule.
OUR DUTIES. 339
panied In' promises of contributions to communal and charitable
institutions. On days of family rejoicing, as well as on days of
mourning, the religious privilege of being called to the Reading
of the Law is especially valued; in the former case offerings are
vowed in honour of our living friends, in the oilier case in me-
moriam of those near and dear to us, who have departed from our
midst. These additional prayers thus serve a double purpose ;
they help to preserve the bond of relationship and friendship,
and secure a material support for the benevolent and other
institutions of the community.
Objections have been raised to this in itself praiseworthy
custom for two reasons : first, the mi-shehberach only concerns a
few, and appears to the rest of the congregation a useless inter-
ruption in tlie reading of the Law ; secondly, it gives occasion
to a display of vanity and pride.
As to the first objection, provision could and should be made
that the interruption be not unduly long, and cause irritation
among the congregants. Due regard should be shown to the
fact that the Divine Book is open on the reading-desk, and
everything should be avoided that might diminish the reverence
proper to such an occasion. The second objection is based on a
pessimistic estimate of our fellow-men ; if there is any one whose
offerings are made from vain and ostentatious motives, he is cer-
tainly lost in the multitude of those who take a more serious
and a more dignified view of their duties when standing before
the open Torah.
2. There is an old tradition that we should recite daily a hun-
dred benedictions. On Sabbath and Holy-days, when the Amidah
contains only seven herachoth instead of eighteen, the deficiency is
made up by seeking an occasion for hirchotJi lui-nclienin. Hence
the viinhag spread of partaking on these days of various kinds of
fruit between the meals.
3. Tradition teaches us that on the holy days of rest we must
not only abstain from actual work, but also from ordering any-
thing to be done by those who refuse to recognise the Sabbath-
laws as binding on them. — Circumstances force us to deviate at
times from this rule. There were Jews who would not allow
any work to be imdertaken on Friday which would continue of
its own accord after the Sabbath had set in. Thus they would
not have light in their homes on Friday evening or warm food
36o THE JEWISH RELIGION.
on the Sabbath-day, allhou^^h all necessary precautions had been
taken before Sabbath came in to keep the liglit burning and the
food warm for twenty-four hours. But the more these Jews in-
sisted on excluding light and fire from their homes, the more did
our Sages demand liglit and wariu food as essential comforts of
the Sabbath, and to them the Sabbath-candles and the warm
food were a mitsvah of great importance. Much work is done
on Sabbath for the public by non-Jews ; e.r/., in connection with
railway-trains, steamboats, and other public conveyances. May
the Jew avail himself of the work thus done for all alike without
his bidding 1 He may in some cases — e.g., for a long sea- voyage
— in others not. But he must always bear in mind that Judaism
depends on the adherence of tlie Jews to the noble principle,
nT3 riT D''2"iy ^Xl"^'' bs "All Israelites are sureties responsible
for each otiier." The meaning of this principle is this : If a cer-
tain act appears to one of us allowable, but at the same time our
action might mislead others and cause them to break the Law.
we must not do it. Thus if Jews were to avail themselves of
the public conveyances, the whole aspect of the Sabbath would
change, and the day would ultimately be forgotten.
4. When dire necessity compels a Jew to break the Sabbath,
let him not think that the Sabbath is lost to him, or he to Juda-
ism. So long as Jewi.-^h conscientiousness is alive within him, let
him endeavour to keep as much of the Sabbath as he is able.
He must not say, " I have broken the Sabbath. How can I join
my brethren in the Sabbath Service ! " Whatever he does con-
scientiously will be acceptable before God, and he will thus find
himself exhorted to watch carefully, and to seize the first oppor-
tunity of returning to the full observance of Sabbath. The same
principle applies to all the Divine Precepts.
The Jewish Calendae.
The Jewish Calendar ^ reckons the day from evening
to evening, in accordance with the order observed in
^ Calendar is derived from the Latin Calcndw, which signifies the
first of the month. The Hebrew term ni'?, used for "Calendar" or
" Almanac," denotes "table'' or "tnblet." In tlie Talmud, Sod (nr
Yesod) ha-ibbur is used in the sense of " the theory of the Calendar : "
OUR DUTIES. 361
the verse, " And it was evening and it was morning,
one day" (Gen. i. 5). The evening begins after sun-
set, at the moment when stars become visible under
normal conditions of the atmosphere : at D''33i::n ns:;
" the coming forth of the stars," soil., of at least three
stars of middle size.
The day is divided into evening, morning, and
afternoon. With each of these periods is connected
an appropriate prayer or service, viz., Maarib or Even-
ing-prayer, Shacharith or Morning-prayer, and Ifmchah
or Afternoon- prayer.
Seven days form a week. The days of the week
are described in the Bible and the Talmud simply as
the first day, the second day, &c. Only the seventh
day has a second name, Yom ha-shahhath or shahhath,
" the day of rest," or " the rest." In post-Biblical litera-
ture the sixth day is called Urebh shahhatJi or Mciale
shahhatha, " the eve of Sabbath," or " the coming in
of Sabbath." The evening following Sabbath is named
Motsee shahbath, " the departure of Sabbath." Similarly
the day preceding a Festival and the evening following
it are called Urev yom-tobh and Motsee yom-tobh, "the
eve of the Festival," and "the departure of the Festival."
Four weeks and one or two days make one month,
cnn or m\ The length of the month is determined
by the duration of one revolution of the moon round
the earth. Such revolution is completed in twenty-
nine days and a half ^ As, however, the calendar month
literally, the term denotes the fixing of the additional day to the month
or the additional month to the year.
^ Or more exactly, 29 days, labours, 44 minutes, 33 seconds. The
technical formula in Hebrew is: UNftiTl 2 ' \2'2 29 days, la/y-j^'
Lours.
362 THE JEWISH RELIGION.
does not commence in the middle of the day, but at
the beginning of the evening, it was necessary to add
half a day to one month, and to take off half a day
from the next. The months have therefore alternately
twenty-nine and thirty days.
The months are named according to their order, the
first month, the second, &c. ; the first being the first
month in the spring. Other names, implying agricul-
tui*al and climatic relations, were likewise in use, and
the following four of them have been preserved in the
Bible : the first month is called Ahih, " ears of corn ; "
the second ^tr, "beauty;" the seventh Ethanim, "hardy
fruit ; " and the eighth, Bui, " rain." ^ Since the return
of the Jews from the Babylonian exile, names of foreign
origin have been in use, viz., Nisan, lyar, Sivan,
Tammuz, Abh, Elul, Tishri, Cheshvan, Kislev, Tebheth,
Slichhat and Adar.~ Roughly speaking, these months
correspond to April, May, June, July, August, Sep-
tember, October, November, December, January, Feb-
ruary, and March.
The year is either an ordinary year or a leap-year,
the former consisting of twelve, the latter of thirteen
months. The extra month is called Adar-sheni, " the
second Adar," and is added between Adar and jVisan.
It serves to adjust from time to time the lunar to the
^ In the first month the barley becomes ripe ; in the second the
whole vegetation of the country stands in its full splendour ; in tlie
seventh the hardy fruit, which withstood the heat of the summer,
ripens ; and in the eighth the first rain of the season comes
down.
- The meaning of most of these names is uncertain. The two
names Elul and Tishri seem to denote "the disappearance" and "the
beginning " of the year.
OUR DUTIES. 363
solar year ; ^ for there is between tlie lunar year — that
is, the time of twelve revolutions of the moon round the
earth — and the solar year, or the time of one revolution
of the earth round the sun, a difference of about eleven
days, the one consisting of about 3 54^, the other of
about 36 5 1- days. In nineteen years the difference
amounts to about seven months. We have therefore
seven leap-years in every cycle ("TiTno) of nineteen years,
viz., the 3rd, 6th, 8th, i itli, 14th, i/th, and 19th.
Neither the ordinary years nor the leap-years have
a uniform duration ; the former fluctuate between
3 5 3) 354) ^^^ 35 5 ^a-ys; the latter between 383, 384,
and 385 days. The following is the cause of this
variety : There are certain days in the week which are
never made the beginning of the new year (the i st of
TisJiri). Whenever the astronomical beginning of the
year happens to be on one of these days, a day is added
to one year, and taken from the next. The addition
in the former case is made in the month of Chcshvan,
and the curtailing in the latter case in the month of
Kislcv. The length of the months is therefore as fol-
lows : — Nisan, 30 ; lyar, 29; Sivcm, 30; Tammuz, 29;
Abh, 30 ; Elul, 29 ; Tisliri, 30 ; Chcshvan, 29 or 30 ;
Kislcv, 30 or 29 ; Tchheth, 29 ; Shehhat, 30 ; Adar, 29,
in leap-year 30 ; Adar-shcni (in leap-year), 29 days.
The first day of the month is called New-moon-day
^ The ailjiistment is necessary for the right observance of Passover,
which must be celebrated in the first month (Exod. xii. 2), the month
of Ahib (Deut. xvi. i), that is, in the spring, when in Palestine the
corn begins to ripen. Without the periodical insertion of a month,
Passover would be celebrated in every succeeding year eleven days
earlier than in the previous one, and in course of time at different
seasons, contrary to the Law.
364 THE JEWISH RELIGION.
C'"in ^ or cnn C'X"i, " beginning of the montli." In those
months which have thirty days, the thirtieth day is
likewise kept as liosh-chodcsh.
The beginning of the astronomical month is the
moment of the conjunction of sun and moon,^ when
the moon is exactly between the earth and the sun.
Nothing is then visible of the moon. Six hours at
least later a very small portion of the moon can, under
favourable conditions, be seen, and the day on which
this takes place is the first of the calendar month.
At first, from the earliest days down to Hillel II.
(about 360 C.E.), Rosh-chodcsh was determined by direct
observation. The highest court, the great Scmhcdrin,
examined the witnesses who had noticed the reappear-
ance of the moon, and accordingly determined the first
day of the month by the solemn declaration, Jlfekuddash,
" sanctified ; " that is, the day is to be kept as Hosh-
chodesh. These, proceedings took place on the thirtieth
day of the month. If witnesses presented themselves
who testified to the appearance of the new moon, and
after due examination their statement was found to be
correct, the same day was proclaimed as Rosli-chodesh,
and the preceding month had twenty-nine days ; if no
witnesses presented themselves, or the witnesses could
not sustain their evidence, the day was added to the
expiring month, and the day following was the first of
the next month. The decision of the Sanhedrin con-
cerned only the thirtieth day of the month. As soon
as their decision was arrived at, Jewish congregations
located within a certain distance were informed by
^ The Hebrew term Ei'in bas a double meaning "beginning of the
month " and "month ; " comp. ^3t^^ " day of rest," and also " week,"
or the period that passes between two consecutive Sabbaths.
* In Hebrew molad, " birth."
OUR DUTIES. 365
signal or by trustworthy messengers which day had
been fixed as the first of the new month. The decrees
of the Sanhedrin, the highest religious council of the
nation, were accepted by all Jewish congregations as
law, and the Festivals were celebrated in accordance
with the New Moon thus appointed. There were, how-
ever, Jewish congregations in distant parts that couhl
not be reached by the messengers in due time, and
these were in doubt concerning the day on which a
Festival had to be celebrated. Being anxious not to
miss the day kept as a Festival on the authority of
the Sanhedrin by their brethren at the religious centre
of the nation, the Jews abroad observed two days as
Holy-days instead of one ; only the Fast of the Day
of Atonement had no additional day, because, being a
fast-day, the majority of the people were unable to
abstain from food for two consecutive days. New-year,
on the other hand, was, as a rule, everywhere observed
two days, even in places near the seat of the SanJicdrin,
and sometimes even in the very place where the San-
hedrin met, on account of the uncertainty whether the
30th of Uhd or the day following would be fixed by
the Sanhedrin as JRosh ha-shanah. Thougli, with regard
to the most holy Festival, the uncertainty of the day
admitted of no remedy, this circumstance did not pre-
vent our pious ancestors from applying a remedy where
it could be done.
It was not ignorance that led Jews outside Palestine
to observe two Holy-days instead of one. A rough
calculation of the time in which the various phenomena
of the moon are to be noticed is not difficult, and could
be made by many Rabbis and laymen long before
Hillel II. framed the permanent Calendar. Neverthe-
366 THE JEWISH RELIGION.
less, two days were kept, because it was impossible to
calculate or anticipate all the accidental circumstances
that might cause the Sanhcdrin to defer the fixing of
liosh-cJiodcsh for the next day.
Nor was it a decree of the Sanhedrin, or of a Rab-
binical assembly, that ordered the observance of dv
"'Jw' niD, " a second day of the Festival." This was done
by the voluntary act of the nation, and their resolution
was confirmed by continued usage. It was the out-
come of genuine piety, of the earnest desire to be at
one with the central authority of the nation. The
observance of ire 31t2 DV is so old that no trace of its
actual introduction can be discovered in the Talmud ;
wherever mention is made of it, it is represented as
an institution already in existence. It may already
have existed in the days of the prophets, and traces of
the celebration of a second day of Rosh-chodesh may be
recognised in the first book of Samuel (i. xx. 27).
This practice, which sprang from true fear and love
of God, was spontaneously adopted by all the Jews out-
side Palestine, continued by generation after generation
for more than two thousand years, and has, as a minhag
of long standing, become law. It is not a precept
commanded in the Written Law, or decreed in the
Oral Law ; it is only a minhag '• practice," but a minliag
that must be cherished and respected as a national
institution. There may come a time when the institu-
tion of ijc' 3"it3 DV will be abolished ; this can, however,
only be done by the national will, confirmed by a San-
hcdrin which will be recognised by the whole nation as
the only religious authority. Until then it is incum-
bent upon us to adhere firmly to the observance of the
second days of the Festivals.
OUR DUTIES. 367
Notes.
The fullo\viii,L,' are the general principles upon wliicli our
Caleiular is based : —
1. Twenty-nine days iCj^y^^^g liours elapse Letweeu one inolad
and tlie next.^
2. An ordinary year mnst not have less than 353 or more than
355 davs, nor tlie leap-year less than 383 or nioi'e than 385 days.
3. The 1st of Tishri is fixed on the day of the molad of Tishri.
There are four exceptions (nvm) : —
«• C'N"l l"'"tX vh- If the 1st of Tisliri falls on a Sunday, Wed-
nesday, or Friihiy.
h. JpT ^^'lO. If tlie molad of Tishri is at noon or later.
c. If the molad of Tishri in an ordinary year is on Tuesday
3,-4-17 A.M. or later d" -I 'D ':).
(/. IF the molad of Tishri of a year succeeding a leap-year is on
Monday 9-^^^-io a.m. or later (L:D"pn 1"D n)-
The first of these four exceptions is 10 prevent the Day of
Atonement from falling on Friday or Sunday, and Hoshaana-
rabba from falling on Sabbath ; the third exception is to guard
against having an ordinary year of more than 355, and the last
from having a leap-year of less than 383 days.
4. The character of the year is described by three letters, the
fust of which indicates the day of the week for the ist of Tishri,
the last the day of the week for the ist of Nisan, the middle
letter, according as it is 3, n. or ^^(=1103 "regular;" mon
"defective ;" riD^Ci' "perfect"'), indicates a regular year of 354
(in leap-year 384) days, a defective year of 353 (in leap-year 383),
or a perfect one of 355 (in leap-year 3S5) days.
The present year (September 1890 to October 1891) is, accord-
ing to Jewish tradition," tlie year 5651 A.M. (of the Creation) ; its
characteristics are 'n 'n '2, ; "i"^-, the ist of Tishri is on Monday ;
the year is defective ; and tlie ist of Nisan is on Thursday.
The year is, besides, a leap-year, consisting of 13 months ;
^ The molad of Tishri in the year I is assumed to have been on
Sunday evening between eleven and twelve. "T'"in2'
- In this tradition the ptriod of the Persian rule in Palestine, which
lasted over two centuries, is contracted to thirty-four years. It is
possible that the years were counted according to the years of Release
(^D?2t.^') or the years of the Jubilee, and these were probably not
kept immediately after the return of the Jews from Babylon.
368 THE JEWISH RELIGION.
it is the eighth year of the igSth cycle (of 19 years). It is llie
first year of the Septennate, or the first year alter the year of
release (nm^ti*. See Lev. xxv.).
The Festivals.
" The feasts of the Lord, even holy convocations,
which ye shall proclaim in their seasons " (Lev. xxiii.
4), are Passover, Feast of Weeks, Day of Memorial,
Day of Atonement, and Feast of Tabernacles. These
are divided into two groups called ni^ji c"6^ and d''0''
D''N~i13, " three festivals " and " solemn days." In the
Pentateuch the two groups are kept distinctly asunder.
Thus in Exod. xxiii. 14—17 and xxxiv. 18, and
Deut. xvi., only the former group is mentioned.
The name shcdosh rcgalim derives its origin from
the following Biblical passage : " Three times thou
shalt keep a feast unto me in the year," jnn n'hy\ vh^
r\yc^2 ^b (Exod. xxiii. 14). Although in a parallel
passage the word qi^jt has been replaced by D''0J,'2
(ibid. ver. 17), of the same meaning, "times," shalosh
regalim has been preferred, because qi^j-i reminds one
also of " a journey on foot," " a pilgrimage," an impor-
tant element in the celebration of these three festivals,
according to the Divine commandment, " Three times
every year shall thy males appear before the Lord thy
God, in the place which he shall choose, in the feast
of unleavened bread, in the feast of weeks, and in the
feast of tabernacles " (Deut. xvi. 1 6).
The name yamim noraini for the remaining two
feasts is not founded on a Biblical phrase, but on the
fact that these festivals are devoted more than the rest
to earnest reflection and solemn devotion.
f
OUR DUTIES. 369
I. The Three Festivals (d^^Ji c6c')-
The tlu'ee festivals have the following three charac-
teristics in common : —
1. They refer to important events in our national
history ; viz., Passover to the deliverance of the Israel-
ites from Egyptian bondage ; Feast of Weeks to the
Revelation on Mount Sinai ; and Tabernacles to the
travels of the Israelites through the Arabian desert.
2. They mark the various stages of the harvest ; viz.,
Passover marks the season of the early harvest, Feast
of Weeks the second harvest, and the Feast of Taber-
nacles the ingathering of the fruit.
3. They serve as a means for imparting essential
religious truths ; viz., Passover embodies the principle
of the Existence of God, the Feast of Weeks that of
Revelation, and the Feast of Tabernacles that of Divine
Providence.
The Distinguished Sabbaths (r\VV\Q 'l).^
There are in the months Adar and Nisan four Sab-
baths distinguished by the circumstance that on them
additional sections are read from the Pentateuch and
special lessons from the Prophets. Two of them are
connected with the celebration of Passover.
I. D''^pti' n2C* "Sabbath of the shekels;'" i.e., on
which the law concerning the half-shekel contribution
is read from the Pentateuch (Exod. xxx. i i — 16), and
also the account of the gifts for the repair of the
Temple in the reign of King Joash (2 Kings xii.
' See Mishiiab, Megillah iii. 4.
2 A
370 THE JEWISH RELIGION.
I — 17). Every male Israelite, twenty ""years old or
upward, had to contribute annually one half-shekel
towards the maintenance of the Temple and the
Temple Service. The year commenced the ist of
Nisan, when public sacrifices had to be bought with
money of the new contributions.'^ Every one was
therefore expected to send his contribution before
the ist of Nisan. On the ist of -^f?ar proclamations
were made throughout the country that the half-shekel
was due.^ Hence the custom to read the above-named
sections on the Sabbath before the i st of Adar, or on
the 1st, if this happens to be on a Sabbath.
2. niDT T\'2^ " Sabbath Remember " is the Sabbath
on which the paragraph concerning the enmity of
Amalek is read from the Pentateuch (Deut. xxv.
17—19), and the defeat of Amalek by King Saul from
the Prophets ( i Sam. xv.). The Agagite Haman, one
of the principal figures in the history of Purim, is
believed to be a descendant of Agag, king of Amalek
(ibid, ver, 8). And as the Law commands us to re-
member the hostilities of Amalek against Israel, it has
been found appropriate to read the above sections on
the Sabbath before Purim.
3- ma nyi^ "The Sabbath of the Red Heifer," i.e.,
the Sabbath on which the law concerning the sacrifice
of the red heifer and the purification with its ashes
is read from the Pentateuch (Num. xix.), and " the
future purification of Israel" (Ezek. xxxvi. 17—38)
from the Prophets. It is the Sabbath after Purim.
or, when the 15 th or i6th of Adar falls on Saturday,
the second Sabbath after Purim. All Israelites had
1 Talm. .Jerusb., Shekalim i. i. - Mishnah/Shekalim i. i.
OUR DUTIES. 371
to come to the Temple, and to oflfer the Passover-
lamb on the 14th of Nlsan, and this could not be
done by any unclean person. By the reading of
the above sections, all are, as it were, reminded to
take the necessary steps for their purification, and
thus prepare themselves for the celebration of Pass-
over.
4. L'nnn nT^r " The Sabbath of ha-chodesh" i.e., the
Sabbath before the ist of Nisan, or on the 1st of
Xisan if it falls on a Saturday, on which the law that
fixes Nisan as the first month ^ and the command-
ment concerning Passover are read from the Penta-
teuch (Exod. xii. 1—20), and the description of the
sacrifices of the ist of Nisan, Passover, and other
Festivals in the future Temple from the Prophets
(Ezek. xlv. i6-xlvi. 18).
In addition to these four Sabbaths, the Sabbath
])receding Passover is to be mentioned. It is not dis-
tinguished by any special lesson from the Pentateuch,
but it has nevertheless received the title " the Great
Sabbath," ^jnjn T\1^ " on account of the importance of
^ According to Tradition, Exod. xii. 2 not only deals with the
appointment of Nisan as the first month of the year, but implies also
the rules for fixing k^TPl lyU"), New-moon, or the first of the month ;
and this verse, with its traditional interpretation, was therefore con-
sidered as the basis of the Jewish Calendar. Hence the prominence
i:iven to this section of the Pentatevich by having it read ou the 1st
i>i Nisan or on the Sabbath before the 1st of Nisan.
" Various reasons are given'for this title. According to Tradition,
the loth of Nisati in the year of the Exodus was on Saturday ; it was
considered a great event, a miracle, in fact, that the Israelites could ou
that day select a lamb for sacrifice without being molested by their
Egyptian masters, who at other times would liave stoned them for such
daring (Exod. viii. 22). Another reason is this : The Sabbath before
any of the chief Festivals was called the great Sabbath on account of
372 THE JEWISH RELIGION.
the approaching Festival. The last part of Malachi (iii.
4—24) is read as the Jiaphtarah of the day, in which
the ultimate triumph of the God-fearing is described
by the Prophet.
nos Passover.
Passover is the first of the Three Feasts, and is kept
eight days, from the 15 th of Nisan to the 22nd; the
four middle days being half-Holy-days, called chol
ha-moed ("the week-days of the festival").
The name Fesach, " Passover," ^ reminds us of the
way in which the Israelites enjoyed the Divine pro-
tection before they left Egypt. Pharaoh, king of
Egypt, kept the Israelites as slaves, and when asked
in the name of God to let them go, refused to obey.
But the ten plagues which consecutively afflicted his
land without causing injury to the Israelites taught
the instruction sought and given respecting the importance and the
observances of the coming Festival (see Zunz, Ritus. p. 9). This
name has only been preserved in the case of the Sabbath before Pass-
over.— It is, however, possible that "the great day," the predominant
idea in the haphtarah of the day, suggested the name.
It is the custom in some congregations to read in the Afternoon-
service of Shahhath harjgadol part of the Hagyadah instead of the
Psalms (civ. and cxx.-cxxxiv.).
^ The word HDQ "Passover," signifies (i) the act of passing over or
sparing (Exod. xii. ii); (2) the sacrifice of passover, especially as
object to the verb T['Z'V " to make " (ibid. 47, 48) ; (3) the time when
the passover was offered and consumed ; i.e., the 14th of Nisan, after-
noon and evening (Lev. xxiii. 5 ; Num. xxviii. 16) ; (4) the whole of
Passover (Misbnah, and in all post-Biblical literature).
The day on which an Israelite brought a sacrifice was a Festival to
him and his family ; and no work was done on that day. Accord-
ingly on the afternoon of the 14th of Nisan, riDS 3"iy, the time fixed
for the Passover-offering, no work was done ; ?ome abstained from
OUR DUTIES. 373
liim the existence of a higher Power, to whose decrees
the will of earthly rulers has to submit. It was
especially the tenth plague, the slaying of the first-
born, that convinced the king and his people of this
truth. When the Lord smote all the first-born in the
land of Egypt, " he ijasscd over the houses of the chil-
dren of Israel " (Exod. xii. 27).
The Feast has a second name, viz., "feast of un-
leavened bread," ni^'On jn, a name derived from the
commandment to eat n^'o " unleavened bread," instead
of the ordinary ]*on " leavened bread," during the
Festival. The purpose of this commandment is to
■commemorate the deliverance of the Israelites from
Egypt as well as the mode of their actual departure.
For when the tenth plague, the slaying of the first-
born, had visited the Egyptians, they were overcome
with fear, and urged the Israelites at once to leave the
■country. The Israelites therefore left Egypt hurriedly,
•work tlie whole day (Mishnah, Pesachim iv. i ; comp. also ibid. 5). —
It is customary for the first-born to fast the whole or part of PIDS 3")^
(Talm. Jerus. x. i, and Masecheth Soferim xxi. 3). They might rathtr
■be expected to feast in memory of the deliverance of the first-born
Israelites in Egypt. But the case is similar to that of Furini, Botli
the day of danger and the day of victory are celebrated ; the one by
fasting (fast of Esther), the other by feasting (Purim), So here the
14th of A'isa,7i was for the first-born the day of danger, the following
night the season of deliverance. Hence the fasting during the daj'
and the feasting in the evening. The day suggests thoughts like the
following : Our forefathers were saved from danger : should we deserve
t.i be saved if danger threatened us ? Such reflections may have been
the origin of the fast of the first-born on the eve of Passover. Some
also fast on this day, or at least abstain on it from a full meal, in
«rder to do honour to the festive meal in the evening and approach
it^with appetite (n^KTl^)* -^ similar custom obtains, though not to
the same extent, on tlie eve of Sabbath and of every Festival (Mishn.ih,
Pesachim x. i).
374 THE JEWISH RELIGION.
and had no time for preparing the ordinary " leavened
bread," and baked for themselves unleavened cakes
(nivro) of the dongh which they had made.
Passover thus commemorates two distinct moments in
the deliverance of the Israelites from Egyptian slavery,
viz. (i) the special protection which the Almighty
granted them in Egypt, and (2) their departure from
the house of bondage.
Two distinct observances, therefore, were ordained
for the Feast of Passover, viz. (i) the sacrifice
of the Passover- lamb, and (2) the eating of "un-
leavened bread " and the abstaining from " leavened
bread."
I. The Passover-lamh. — A short time before their
departure from Egypt the Israelites were commanded
by the Almighty that on the tenth of the first month
every family should procure a lamb, keep it four days,^
kill it in the afternoon of the fourteenth, sprinkle of
its blood on the " lintel and the two door-posts," and
" eat in the evening the meat roast in fire, with un-
leavened bread and bitter herbs, in haste, their loins
girded, their shoes on their feet and their staff in their
hand" (Exod. xii. 3— 1 1 ). Whatever the material benefit
was which the Israelites, in the moment of starting for
a long and uncertain journey, derived from the meal
prepared and partaken of in this manner, there was a
higher purpose in the Divine commandment ; it was
^ Within the four days there was ample time for examining the
lamb, whether it was really D''Dni without blemish, and fit both for
sacrifice and for human fond. — Soms suggest that the keeping of tlie
lamb for four days was to be a test of the faith of the Israelites,
whether they would obey the Will of God in spite of the dreaded wrath
of the Egyptians.
OUR DUTIES. 375
demanded that the lamb should le " a passover sacri-
fice unto the Lord " (ihid.). The proceedings should
be an expression of faith in God,^ and of gratitude to
Him for His protection. Every house should thus
form a place holy unto the Lord ; an altar, as it were,
on which the blood of the sacrifice was sprinkled.
The Passover sacrifice first observed in Egypt was
afterwards ordained as a permanent institution {ibid.
ver, 24). This difierence, however, was observed, that
the Passover-lamb, like all sacrifices, had to be brought
to the Sanctuary, to " the place which the Lord chose
to place his name in " (Deut. xvi. 6). All who were
prevented from performing their duty on the 14th of
Nisan were allowed to offer the Passover on the I4tli
of the second month {lyar). By way of distinction
from the sacrifice on the first date, this offering was
called "the second passover" ('•2^^ riDD,' Num. ix.
9—14). Since the destruction of the Temple all sacri-
ficial service has been discontinued, and in accordance
with the words, " We will compensate with our lips for
the bullocks" (Hos. xiv. 3), prayers and recitals from
1 Their faith in God had to be shown by their willingly going forth
whither the command of God led them, without taking with them any
provision for the journey. The lamb which they had prepared was to
be consumed before they left Egypt, and whatever was left had to be
burnt. This was probably also the object of the precepts that no
bone of the lamb was to be broken, and no part of it was to be carried
from one house to another ; for the breaking of the bones and the
carrying part of the meat about from place to place would facilitate its
being stored away for the journey. — Other precepts, which implied
haste and readiness, e.g., the roasting it with fire, eating it with loins
girded, &c., were to teach the Israelites the lesson that they were to
be always ready and willing to do God's bidding.
- An instance of Passover being put off because of the unfitness of
the priests to offer up sacrifices is met with in the Second Book of
376 THE JEWISH RELIGION.
the Bible have taken the place of sacrifices, whilst
psalms and hymns are added such as used to accom-
pany the act of offering sacrifices. The Passover
sacrifice has therefore been discontinued ; but the law
of eating unleavened bread and bitter herbs is still
observed.
2. The Unleavened Bread. — " Seven days shall ye
eat unleavened bread ; even the first day ye shall have
put away leaven out of your houses : for whosoever
eateth leavened bread from the first day until the
seventh day, that soul shall be cut off from Israel "
(Exod. xii, 15). " Unleavened bread shall be eaten
seven days ; and there shall no leavened bread be seen
with thee, neither shall there be leaven seen with thee
in all thy quarters " {ibid. xiii. 7). " Seven days shall
there no leaven be found in j^our houses " {ibid.
xii. 19). The distinction between leavened and un-
leavened only applies to bread or any other form of
food prepared out of any of the following five kinds of
grain : barley, wheat, rye, oats, and spelt. Bread or
cake prepared from any of these five kinds is called
unleavened bread, or n5»D, if the dough is baked imme-
diately after it has been prepared, no time being left
for fermentation.-^ It is not only forbidden during the
Chronicles (xxx. 2). It seems similar to the rule of Pesach sheni, but
is in reality different from it. King Hezekiah did not put off the
Passover sacrifice for a month on account of the uncleanness of the
priests, but he made the preceding year a leap-year, and the month
which would have been the second became the first, whilst the first
was counted as the thirteenth of the past year (comp. Mishnah, Pesa-
chim iv. 9).
^ It is only the fermentation of any of these five kinds of ^rain
that forms VOH- Fermentation of grapes or other fruit coiistitult-s no
OUR DUTIES. 377
Festival to eat leavened bread, but it is not permitted
to derive any benefit whatsoever from it.^ All leaven
and leavened bread must be removed before Passover
comes in ; and in accordance with the traditional inter-
pretation of the precept, " Thou shalt not offer the
blood of my sacrifice with leavened bread " (ibid, xxiii.
1 8), the leaven must be removed before the time in
which the Passover was ofiered.^
The law forbidding j*on " leavened bread," to be
kept in the house during Passover is frequently and
m-ost emphatically repeated in the Torah. Jews have
therefore, as a rule, been very conscientious and zeal-
ous in the fulfilment of this Divine command. In
accordance with this law, the following observances
have been ordained : —
(i .) }*?Dn npnn " the searching for leavened bread " on
the eve of the 14th of Nisan.^ The head of the family,
or his deputy, examines his residence thoroughly, and
keeps the chamets, which he has found, in a safe place
till the next morning. This searching, like every other
performance of a religious duty, is preceded by a bless-
ing, viz., |»nn "iij)'>n bv i^ivi vni^'on ):\inp nc's . . • Tnn
" Blessed art thou . . . who hast sanctified us by thy
1 }>!0n is both n^''3Xn "11DX and nX^HQ 11DX (Mishnah, Pe.sachim
ii. I).
- It is now the custom to eat }*Cn on Erchh Pcsach, only during the
first third of the day ; i.e., till about tt-u o'clock in the- morning {ibid,
i. 4).
^ Ibid. i. I. — The evening was chosen for this task, because with a
taper or lump the corners and dark recesses can be better searched
than by daylight. Besides, in the evening, when every one has
finished his day's work, people are more at ease to do the searching
in a thorough maimer.
378 THE JEWISH RELIGION.
commandments, and hast commanded us concerning the
removal of the leavened bread." ^
(2.) j'nn "iiy'^l, "the removal or the destruction of
chamets." All the chamcts that is left after the first
meal on the 14th oi Nisan must be removed, i.e., sold
or given as a present to a non-Israelite, or destroyed.
In addition to the actual removal or destruction of
chamets, a solemn declaration is made by the head of the
family, that if any chamcts should be left in his house
without liis knowledge, he would not claim it as his.
The object of this declaration is to free the master of
the house from all responsibility in case any chamcts
should be found on his premises, contrary to the Law."
(3.) Utensils which have been used for chamcts are
put away, and replaced by new ones, or by such as
have exclusively been kept for Passover. Some vessels
used during the year may be used for Passover, after
having undergone a certain process called kasher ;'^ i.e.,
" fitting " them as vessels for use on Passover.
' The formula with ?!? is employed here, because we need not do
the searching by ourselves ; it may be done by a substitute. — Although
we only search in the evening, we use the term t'^pl "Tiy^2 ?y " con-
cerning the removal or the destruction of the chamcts," because this
removal or destruction is the object of the searching.
" The declaration, printed usually on the first page of the Haggadali,
is made twice : once in the evening after the searching of the chamets,
and once in the morning after its removal ; with this difference, that
in the evening only the chamets that has not been found is disclaimed ;
in the morning all chamets, if left in the house, is disclaimed, whether
it has been noticed in the course of searching or not.
^ There are different kinds of the process of Icasher : (i) by making
the articles in question red hot — this applies to the iron oven and other
iron vessels ; (2) by dipping the vessel in boiling water, or pouring
boiling water over it, or letting the water in the vessel boil over. The
object of this process is to free the vessel from any chamets it m.iy have'
OUR DUTIES. 379
(4.) Although the articles of food that are directly
forbidden as chamets are very few, there are a great
many things that contain an admixture of chamets, and
those "who fear the word of the Lord" use during
Passover only those articles of food concerning which
there is no doubt whatever that they are perfectly free
from chamets. Articles of food for Passover are there-
fore only bought of persons who can be trusted to hold
these observances in respect.
In addition to the commandments of the Passover-
offering and the unleavened bread, there is a special
duty, mentioned four times in the Pentateuch, for the
Israelite to relate to his children the history of the
departure from Egypt, and to explain to them the
meaning of the several rites connected with the cele-
bration of Passover. This duty is called haggadah,
" relating," and a service has been arranged for the
purpose, called Seder, " the Order." The first two even-
ings of Passover are therefore called "/S'c'ier-evenings,"
and the book which contains this Service is generally
called Haggadah.
The ^f/cr-service contains four elements: (i) the
relation of the deliverance of the Israelites from Egypt ;
(2) the festive meal, preceded by Kiddush and the
partaking of bitter herbs and unleavened bread, and
followed by Grace; (3) j&aZ^eZ and other hymns ; (4)
the partaking of four cups of wine (arha kosoth).^
absorbed. — Before the process of kosher begins, the vessel must, of
course, be thoroughly cleaned.
^ The four cups of wine are not taken at once ; but one serves for
Kiddush, as on Sabbath and Hol^'-days ; the second is taken at the
conclusion of the first part of the Seder ; the third after Grace, it being
customary also on ordinary days to take a cup of wine after Grace ; the
fourth at the conclusion of the second part of the Seder. The four'cups
38o THE JEWISH RELIGION.
The head of the family or his substitute who reads
the Service has before him on the table: (i) three
unleavened cakes (matsotli) ; ^ (2) bitter herbs and
are also said to indicate our joy in reference to four elements con-
stituting the redemption, and implied in the four terms : TlXVini,
Tl^XJIi Tl'PVril) ^^^ Tinp^li (Exod. vi. 6, 7), liberation from bondage,
deliverance from service, redemption from all dependence on Egypt,
and appointment as "the people of the Lord." — These four cups were
considered of such importance for the .S'ecZcr-evening that the poor were
provided as of right with wine for the arha hosoth (Mishnah, Pesachim
X. l). — Although the number of the four cups of wine is sanctioned
by the reference to the above four expressions of redemption, a fifth cup
may, if needed, be interpolated before singing Ps. cxxxvi, (Tosaphoth,
Pesachim 1 1 76).
It is customary to pour in an extra cup and keep it ready for any
new-comer that might join the company. The cup is called D13
irivK ?K* "the cup of Elijah," because his advent may be looked for
at any time. Comp. Mai. iii. 23.
^ Two of them are the " double portion," nSK'D Dfl?, of Sabbath
and Holy-day. The third represents the tjy q]-|'? "bread of poverty,"
and is therefore broken into pieces, in order to be distinguished from
the others as " bread of poverty." The bread of poverty is intended
to remind us of the bread of poverty or affliction eaten by our fore-
fathers when kept as slaves in Egypt. But les extrtmes se touchent ;
it is remarkable that this very term ijy Qro admits also of the mean-
ing "bread of song," and has been interpreted to signify the bread
eaten at a joyous meal, such as the Israelites in Egypt ate the night of
their liberation. It is possible that the author of the opening para-
graph of the Haggadah purposely employed the term {^ijy XIOH? ^^
this double sense (Pes. 115a).
Among some Israelites it is the custom to style the three unleavened
cakes, Cohen, Levi, and Israel. The three matsoth, as a play upon
words, are also called mitsvoth, "commandments;" i.e., matsoth em-
ployed in fulfilment of the commandment, " In the evening ye shall eat
unleavened bread." These matsoth are distinguished from the rest by
being baked especially for this purpose. Some are careful in regard to
these nuitsoth to have every process in their preparation, from the
cutting of the wheat to the baking of the matsoth, done for the express
purpose of the Seder, and to have the wheat and the flour well guarded
from moisture or any foreign admixture. Matsoth prepared in this way
OUR DUTIES. 381
other vegetables;^ (3) salt water, in which the vege-
tables (karpas) are dipped before they are eaten, and
charoseth, a mixture of apples, almonds, various spices,
especially cinnamon, and wine, in which mixture the
bitter herbs are dipped ; "^ (4) a bone with some meat
on it and an egg,^ both roasted.
The order of the Service is indicated in most
are called miDCJ' HVID, " guarded matsoth. " People still more particular
have all their unleavened bread for Passover prepared in this way.
^ The vegetables, that were ordinarily taken as a relish and a means
of producing appetite for the meal, have only been introduced here
(Pesachim II4&) for the purpose of attracting the attention of the
children. According to the custom of those ancient days, the master
of the house had before him a table covered with the different dishes
required for the meal, and sent portions to every member of the com-
pany. When the meal was finished, before Grace, this table was
removed. But on the Seder-evening the table was removed immediately
after the partaking of a little parsley or other vegetables. The child,
accustomed on ordinary evenings to have supper without such an intro-
duction, asks expressly or implicitly why things are different to-night,
adding also other questions. Instead of parsley, other vegetables, or
even some of the bitter herbs, may be taken. This last act not being
an essential element in the Service, and not being obligatory, is not
preceded by the berachah, " Blessed art thou . . . who hast commanded
us, &c.," but " Blessed art thou . . . who hast created the fruit of the
earth." — At present the table is not removed, but the lifting up of the
Seder-dish while reciting the first paragraph ({<on^ NHS) is the survival
of that custom.
2 Two views are expressed in the Talmud concerning charoseth ." ( i )
it is a medicinal protective against the evil effects of the bitter herbs ;
(2) it is an essential part of the mitsvah, a symbol and reminder of
the bricks and mortar with which the Israelites had to do the work im-
posed on them by their taskmasters (B. Talm., Pesachim 11 S^') ; it may
also serve to suggest to us the idea that there is a means of softening the
bitterness of oppression, viz., faith in God (Mishnah, Pesachim x. 3).
^ The bone and the egg are symbols of two dishes that used in the
time of the Temple to be on the table : the Passover sacrifice and the
festive offering called n3''jn ; the latter was added when the company
was large (ibid. vi. 3, and B. Talm., Pes. 114^).
.382 ' THE JEWISH RELIGION.
.editions of the Haggadah in rhymed Hebrew as
follows : —
. nvo s^iD . yn^ T'Jd . yrv' 02-13 . )*rni tnp
The following is the explanation of these lines : —
1. {>>ip Say Kiddush. See above, page 379.
2. |>m "Wash," scil., your hands. — Only the head
of the family does so at this part of the Service.-^
3. D213 "Vegetables." A piece of parsley or salad
or bitter herb is dipped in salt water, and eaten after
the recitation of the blessing : riDlxn "na Nin ■ . . . yr\2.
" Blessed art thou . . . who hast created the fruit of
the ground." ^
4. yn'' " He divides." Of the three matsoth before
him, the head of the family breaks the middle one,
part of which is laid aside, to be eaten at the end of
the meal." ^
5. T'JD "Relating,"'* scil., the history of the de-
^ The eating of anything dipped in water or in any other liquid was
usually preceded by the washing of the hands. But as the eating (jf
vegetables at this point is not obligatory, the reader alone washes his
bands, but without reciting the blessing, Q^-jt n^'*t03 hV'
- See p. 381, note i.
^ Comp. p. 380, note i. The part laid aside is called afikuman, a
pame of which many curious etymologies have been suggested. The
meaning is clear ; it is that which is eaten just before the table is
removed (i^. 381, note i), or before the dishes are cleared away : the
dessert. The name is therefore a compound of two Chaldaic words,
afiku-man, "dish-remover," i.e., the dessert after which all dishes are
removed and the company is ready for Grace (B. T. Pesachim 86a Rashi).
■* The term is derived from the words of the Pentateuch, "132? m^HI
" And thou shalt tell thy son " (Exod. xiii. 8). Hence also the name of
the book Haggadah.
OUR DUTIES. 333
parture from Egypt. The reader, pointing to the
broken nVD before him, exclaims, " Such was the bread
of poverty which our forefathers* ate in the land of
Egypt ; " as if to say, " We are all alike descendants of
those who ate the bread of poverty in Egypt." In the
same sense, the reader continues, " We all alike should
rejoice in the kindnesses shown by the Almighty
to our nation, and all alike should seek and find
true comfort in the hope of the Messianic blessing pro-
mised by Him for the future." ^ One of the company,
usually the youngest, puts to the reader four questions,
as formulated in the paragraph beginning n3nc'3 no
" Why is different ? " " Additions and alterations
may, of course, be made by the inquirer according
to his knowledge and intellect. The object of these
questions is to obtain an explanation of the rites that
distinguish this evening from others. In answer to
these questions, the reader refers to the past history of
Israel in three different forms,^ viz. : —
(i.) The first answer begins, lyn onaj;, " We were
^ The first paragraph is not an invitation sent forth to those whom
it cannot reach, but an appeal to those present to join heartily in the
Service and the succeeding meal ; that none should feel ashamed of
his poverty, none elated on account of his possessions ; all having been
brethren in past troubles, and in the deliverance from tiiem, and all
destined alike to share in the glories of the coming redemption.
- The questions have been arranged according to their importance ;
otherwise the third question might have been expected first (see p. 381,
noteji)- The expression "dipping" (^13to) used in this question
merely signifies"; "taking some relish," in distinction from the real
and solid meal, and the meaning of the question is, " Why do we
to-night partake twice of the vegetables before approaching the actual
meal ? It indicates a festive supper. What is the reason for this ? "
^ The three different forms correspond perhaps to the three characters
or ages of the inquirers : the ignorant, the simple, and the sceptic ;
384 the: JEWISH RELIGION.
slaves ; " and ends, y:^^ D''nJ1» "ITIDI n^*D ^"•ti' nj;::'3
" When unleavened bread and bitter herbs lie before
thee." Here the reader restricts himself, without any
comment, to the one fact that our forefathers were at
first slaves in Egypt, and were then delivered, and
illustrates the duty of speaking that night more fully
concerning the departure from Egypt, by precedent, by
the authority of the Mishnah, and by the Midrashic
interpretation of the law commanding us to tell our
children this event.
(2.) The second form of the answer begins, n^nno
IJTllX vn mr mny 'nny " Our forefathers were at first
worshippers of idols," and ends, qto 13^''V» " delivers us
out of their hand." Here the exodus from Egypt is
described as the fulfilment of the promise made by God
to Abraham, that his descendants would be delivered
out of the hands of their oppressors.
(3.) The passage from Deut. xxvi. 5-8 is recited
with its Midrashic interpretations,^ and in conclusion
all the benefits received by the Israelites from the
whilst the answer to the wise has not been formulated, but depends
on his question, and the capacity of the father to instruct him. It
is only the general question as to the difference between the Seder-
evening and other evenings that is answered in these three forms.
Each of these forms was probably followed by the explanation of
Pesach, Matsah, and Maror.
^ The Midrashic comparison of "finger of God" to "His hand"'
and the multiplication of the number of plagues must not be under-
stood as intended to gratify our feeling of revenge, but merely as ;i
simple and child-like illustration of the greatness of the Divine Power
displayed on those occasions. — Rabbi Jehudah, probably from a feel
ing of tender sympathies with the sufferers, would not mention even
the full names of the plagues, but merely indicated them by initial
letters.
OUR DUTIES. 385
departure from Egypt till the building of the Temple
are enumerated, and our duty of gratitude is shown.
In all these three forms no notice has been taken
of the particular questions. Rabban Gamaliel insists
that this should be done, and a section is therefore
added, containing the explanation why the Passover-
offering, the unleavened bread, and the bitter herbs
were to be eaten; this, like the three other sections,
concludes with the emphatic declaration that we — after
so many generations — are still bound to praise and to
thank God for the benefits bestowed upon our nation
so long ago. Hereupon follows the Mallei, of which
the first two paragraphs, containing special reference
to the departure from Egypt, are sung before supper ;
the first part of the Seder-Service concludes with a
blessing, in which we praise God for our past deliver-
ance and pray for the approach of our future redemption.
6. ^m " Washing." All those who partake of the
meal wash their hands, as is ordinarily done before meals.
7. n^'D N"^*10. Two pieces of n\*D are taken ; one piece,
broken off the whole cake, representing the bread eaten
at ordinary meals for j^^^id, and the other piece taken
from the broken one, representing the n^*D we are
commanded to eat on the Seder-night. Before eating
the two pieces two blessings are recited . . . -jna
]'^iin p nrh N'^^non " Blessed art thou , . . who bringest
forth bread from the earth," and . . . i3c>np nc'X . • • ']T)2
nVD rh''2ii bv " Blessed art thou . . . who hast sanc-
tified us by Thy commandments and hast commanded
us to eat T]"^}::)" ^
^ It seems that in the time of the Talmud the one piece was eaten
after the first blessing, and the other after the second. As, therefore,
2 B
386 THE JEWISH RELIGION.
8. -|>n» " Bitter herb." Bitter herbs dipped in
charoseth are eaten, after the following blessing has
been recited Tno n^^3N ^J? . • • "limp nCN . . • inn
" Blessed art thou . . . who hast sanctified us by thy
commandments and hast commanded us to eat bitter
herbs."
9. "|"TiD " Combining ; " sciL, unleavened bread and
bitter herbs ; these are eaten together, just as formerly,
in the time of the Temple, Hillel used to eat together
meat of the Passover-offering, unleavened bread, and
bitter herbs (Esod. xii. 8 ; Num. ix. 1 1 ).
10. ^-iij? jn^tr "Table laid." The evening meal is
taken.
1 1. jlS^* " Laid aside." The meal is concluded with
a piece of the half matsah that has been laid aside at
the beginning of the Service. It is called afikuman,
" dessert." -^
the partaking of matsah has taken place before the second blessing,
the formula nVD n?^3X ?^ is used (see p. 329, note 2). The same
is the case with regard to the blessing before " eating bitter herbs," as
it was not contrary to usage to partake of bitter herbs instead of
Icarpas at the beginning of the Service.
1 The ajikiiman has been reserved wrapped in a napkin (reminding
of Exod. xii. 34), in order that the meal should finish up with matsah,
just as in the time of the Temple it finished up with meat of the Pass-
over-sacrifice.— In the Talmud (Pes. lOQrt) the rule is given pSt3lm
nVO "We make haste to come quickly to the eating of matsah," before
the younger members of the company become drowsy or fall asleep.
The words HVO TDtDim have erroneously been interpreted, " We
should snatch away the matsah," and this interpretation caused the
Service to be accompanied by a certain kind of childish amusement :
some one of the company stealthily possesses himself of the matsah laid
aside for ajikuman, and does not surrender it until the master of the
house promises him some present. — The custom is unseemly and ought
to be discouraged.
OUR DUTIES. 387
12. "inn "Say grace." ^
13. ^^n '' HalleL"— The rest of Halld is sung, fol-
lowed by Ps. cxxxvi., and the whole of riKDC'J with the
concluding blessing. — The fourth cup of wine is
then taken, and the usual prayer after the partaking
of wine is recited,
14. n^"iJ "Completed."- — The Seder-Service is
^ After Grace a few verses from the Bible (Ps. Ixxix. 6, 7, and Lam.
iii. 66) have been added, beginning "in?On *]SC' and containing a
praj'er for God's wrath to be poured forth over the godless people
who seek the destruction of Israel. The cause of the addition is this :
The season of Passover was, in the Middle Ages, a season of constant
terror and danger to the Jews, because of the hostilities of their Chris-
tian neighbours against them. Helpless and defenceless, the Jews
had no other way of meeting their foe than to cry to Him " who is
near to all who call upon Him in truth." The conduct of their neigh-
bours towards them hardly suggested thoughts of love, especially at
that moment. For it frequently happened that several families met
in one house for the purpose of hearing the Seder-Service. They
dispersed after the first part of the Service, took their meals at home,
and assembled later in the evening for the second part of the Seder.
Sometimes another course was taken. One person read the Service in
several houses consecutively for the benefit of those who were not
capable of doing so for themselves ; then, after having had his meal,
he began his circuit again for reading the second part of the Service.
The return of the Keader or of the several families was anxiously
waited for. Tlie opening of the door before "jntDH "JSti', at present
meaningless, had its origin in this circumstance. On returning to the
second part of the Service, the guests had too often a sad tale to tell
of their experiences in the street, and filled with indignation, they gave
expression to their feeling in the above verses. We continue to read
these verses now, but in a different spirit. We live in peace with our
neighbours, protected by the laws of the country and unmolested iu
the performance of our religious duties. We have nothing but feelings
and thoughts of love for our fellow-men, and in reciting these verses
we merely condemn the wickedness of those who seek the destruction
of the people of the Lord. Our Christian neighbours may certainly
join us in this condemnation.
- Comp. Isa. xl. 2.
388 THE JEWISH RELIGION.
completed ; it concludes with a prayer for the re-
building of the Temple and the restoration of Israel
to Zion. The prayer seems to have been originally
the conclusion of a Piyyut or liturgical poem on the
Passover Sacrifice.
The Haggadah contains, besides, several hymns and
songs, of which the following are found in the ordinary
editions of the work : —
1 . Tb'hT\ ''^'na TT'"! " And it was in the middle of the
night.'' The author reflects on the various marvellous
events in our history that happened in the night-time.
2. nOD nar Dmoxi "And ye shall say, It is a sacri-
fice of Passover." A song referrinor to wonderful
events which, according to Tradition, took place on
Passover.
3. n>5J "h "'3 " To him praise is seemly." A praise
of God as the only Being worthy to be called King
and Ruler.
4. i^in "i"''nx " He is mighty." A praise of God, and
an expression of hope that He will soon rebuild the
Temple.
5. J?Ti'' •'D inx "One, who knows?" A popular
song enumerating persons and objects in Jewish His-
tory and Tradition, as well as in Nature according to
numbers up to thirteen, with the object of emphasising
the Unity of God.
6. N''nJ in " One kid." A popular song that illus-
trates the working of Divine Justice in the history of
mankind.
Passover as an agricultural feast was kept " in the
season of the month of ripeness " (n"'3Nn \y^n njn»^),
OUR DUTIES. 3S9
when the barley sown in the winter had become ripe.
On the second day of Passover an offering was brought
of " the beginning of the harvest ; " it consisted of an
omer ^ of barley (Lev. xxiii. 9 sqq.). Before this offer-
ing was presented it was not allowed to eat of the new
corn (ibid. 14).
From the bringing of the Omer to " the harvest
feast" the days are counted, viz., forty-nine days, and
the fiftieth day is the feast of harvest ("I'Vpn jn), or
" the day of the first-fruit offering " (Dmsnn DV).
The counting commences on the second evening. It
is done either immediately after Maarib, or later on
during the Seder-Service ; it is preceded by the follow-
ing blessing : loiyn m^DD hv • - - iJtJ'np nc'x . . . yn^
" Blessed art thou . . . who hast sanctified us by thy
commandments and hast commanded us ... to count
the days of the Omer." The following is the way of
counting : '\yy\)h • . • DV DiTi " This day is the first
day since the Omer." From seven upward the number
of weeks is likewise expressed,^ . . . one' • • . DV DVn
"iDiy^ . . . nijnntJ' "This day completes . . . that is
. . . weeks . . . since the offering of the Omer."
The celebration of Passover serves to inculcate into
our hearts the first principle of our faith : the exist-
ence of God, the Supreme Being who rules the whole
universe, in whose hand are the destinies of kings
and peoples, whose power was recognised by the
Egyptians when they were punished for their mis-
^ An omer is, according to Tradition, equal to the space occupied
by 43i eggs of ordinary size ; it is about half a gallon.
2 Or . . . Ur\^ "lOy^ . . . DIM (Portug. Ritual).
390 THE JEWISH RELIGION.
deeds, and 'whose might was seen by the Israelites
when He divided the Red Sea for them, and fulfilled
the Divine promise made to the patriarchs, Abraham,
Isaac, and Jacob.
The season of Passover, in which we celebrate our
liberation from earthly taskmasters, is called liniin pT
" The season of our freedom." The deliverance from
Egypt, the first step leading to the fulfilment of the
promise, '■ And I will take you unto me for a people,"
has been poetically conceived as the betrothal of Israel
to God, and in the Piyyut for Passover ample use has
been made of this idea. It has further found expres-
sion in the custom of reading the Song of Solomon ou
the first Sabbath after the first two days of Passover,
and by some also on the Seder- evening after the con-
clusion of the ordinary Service.
The Service is, in general outline, the same as on
Sabbath. It consists of 3faarih, Shacharith, Ihisaph,
and Minchah. The Morning- Service includes Hallel,
the reading of the Law, and Lessons from the Prophets
(minn nx'np and mosn)- The following sections, con-
taining description of, or reference to, Passover or to the
departure from Egypt, are read consecutively on the
eight days: Exod. xii. 21—51, on the Passover cele-
brated by the Israelites in Egypt ; Lev. xxii. 26 to xxiii,
44, on "the seasons of the Lord;" Exod. xiii., xxii.
24 to xxiii. 19, andxxxiv. 1—26: Num. ix. i — 14, on
the second Passover; Exod. xiii. 17— xv. 26, the
crossing of the Red Sea; Deut. xv. 19 (on Sabbath,
xiv. 22) to xvi. 17 contains laws referring to the
three Festivals. On Sahhath chol-ha-mo'ed, Exod.
xxxiii. I 2 to xxxiv. 26. — In addition to these sections
I
OUR DUTIES. 391
verses from Num. ssviii.— xxix., referring to the sacri-
fices prescribed for each day of the Festival, are read
from a second sefer.
The Lessons from the Prophets are the following : —
Josh. V. (preceded in the German Kitual by iii. 5—7),
on the first Passover kept by the Israelites in Pales-
tine ; 2 Kings xxiii. 1—9 and 21— 2 5, on the Pass-
over celebrated in the days of King Josiah ; 2 Sam.
xxii., the song of David after deliverance from his
enemies, a parallel to the Song of Moses ; Isa. x.
32— xii., on the defeat of Sennacherib, and the bless-
ings of the Messianic days. According to Tradition
the defeat of Sennacherib took place on Passover ;
moreover, the celebration of the deliverance from
Egypt suggests the reflection on the final Redemption
of Israel. The Lesson from the Prophets chosen for
Sahhath cliol-ha-moed is taken from Ez. xxxvi. I — 14.
The prophet sees in a vision how the dry bones of the
dead are awakened to fresh life by the Will and the
Spirit of the Lord : a precious lesson for us, designed
to strengthen our hope of a revival of every good
and noble idea, though for the present it be dormant
within us. Nature around us awakening to fresh life
in the spring supplies a parallel to the vision of
Hezekiel.
The MacTizor (lit. Cycle) or Prayer-book for the Holy-
days contains numerous additions to the ordinary prayers.
They are called Piyyutim, and vary according to the
custom and the taste of the congregation. The Piyyut
added in the second paragraph of the Musaph-amidah on
the first day of Passover is called ted, " dew," or prayer
for dew ; the rain season having come to an end, we
393 THE JEWISH RELIGION.
pray that the vegetation may, during the hot season, be
refreshed by the regular descent of the dew. The praise
for " sending down rain " in the same paragraph, viz.,
Lill'in miDI nnn n''t^lo, " Thou causest the wind to blow
and the rain to fall," is discontinued after the shacharith
prayer of the first day of Passover. In the Portuguese
Ritual the words ^tDn nniD, " Thou causest the dew to
fall," are introduced instead.
Similarly, there is an additional prayer for rain
(n:yi) in the Musaf of Shemini-atsereth. The time
chosen for these prayers is in accordance with the
meteorological conditions of Palestine. This custom,
however, does not exclude the addition of prayers for
rain or dew, according to the needs of the country in
which we live.
The Days of the Counting of the Omcr, riTDDn ''O'*
The period from Passover to the Feast of Weeks
is full of sad memories of massacres of Jews that
took place in the days of the Crusades ; also of the
miseries that befell the Jews in Palestine in the days
of the Emperor Hadrian. During the month of lyar,
the Jews abstain from rejoicings and weddings,^ with
the exception of the 1 8th of the month, which is the
33rd of the Omer, because, according to Tradition, a
plague that had raged among the disciples of Rabbi
Akiba ceased on that day. The i 8th of lyar, "iniya yb
is therefore called " the scholars' festival."
^ As the month of lyar corresponds to some extent to May, some
assert, without foundation, that the Jews hold no weddings this month,
because May is held by non- Jews to be an unlucky season for marriages.
Jews who refuse to celebrate marriages in May for this reason are
guilty of gross superstition.
OUR DUTIES. 393
The Feast of Weeks, n1yn:^'
The Feast of Weeks is celebrated on the fiftieth day ^
of the Omer (Lev. xxiii. l6); i.e., the 6th of Sivan.
It is, in the first place, " the feast of harvest," "i"'^*pn an
(Exod. xxiii. i6), especially of the wheat, and "the
day of the first-fruit offering," D''"n32n D1'' (Num. xxviii.
26). The first sacrifice of the new corn was offered :
" the bread of the first-fruit," which was to serve as
an expression of gratitude for the blessing of the
harvest. In the absence of sacrifices in our days, the
custom widely prevails of adorning the Synagogue and
the home with plants and flowers, in order that the
sight of these beautiful objects might awaken and
strengthen feelings of gratitude toward the Almighty
for His loving-kindness. Each one of the plants and
flowers reveals a special form of the Creator's wisdom,
power, and goodness. — The feast is called Feast of
Weeks, niyn'J'n in (Deut. xvi. 10), on account of the
completion of the seven weeks counted from the day of
the Omer.
The Feast of Weeks, the 6th and the 7th of Sivan,
commemorates also an historical event : the Law-
giving on Mount Sinai. It is therefore called " the
season of the giving of our Law," i:min |nD }DT.
As Passover has been poetically called the day of
Israel's betrothal to God, the Feast of Weeks would
^ Accordinfj to the traditional interpretation of n^t^•^ mPIDD
"from the morrow after the Sabbath," the term "Sabbath" signifies
"day of rest" or "festival," and refers to the first day of Passover
(comp. Lev. xxiii. 32). The Sadducees, and afterwards the Karaites,
contested the correctness of this interpretation, but without success
(see Babyl. Tahn., Menachoth 65 ; and Ibn Ezra on Lev. xxiii. 15).
394 THE JEWISH RELIGION.
correspond to the wedding-day, and the counting of
the Omer does thus not only connect two harvest-
feasts, but represents the longing of the bride for the
day of her complete happiness ; i.e., the looging of the
Israelites for the Divine Revelation, which was ^ to
complete the work of their deliverance from Egypt.
The celebration of the Feast of Weeks thus involves
the second principle of our faith : Qintrn |0 min " The
belief in the Divine origin of the Law," or " Divine
Kevelation."
On the first day we read Exod. xix.— xx., the account
of the Law-giving on Mount Sinai, and Ez. i., the
first vision of the prophet Ezekiel, in which the glory
of God is revealed to him. On the second day Deut.
XV. 19 (on Sabbath, xiv. 22) to xvi. 17 ; and Hab.
iii., " the prayer of Habakkuk," in reference to God's
Revelation as the Ruler of the universe. — There is
also the custom to read the Book of Ruth, which con-
tains the account of Ruth's embracing the true faith,
and a description of the harvest and the treatment of
the poor in the harvest-season.
There is a custom among some of our brethren
to employ the first night of the Feast in preparing
themselves for the coming celebration of the giving of
the Law. The greater part of the night is spent in
reading passages from the Scriptures and from the
Talmudical books. ^ The custom has its basis in the
preparation commanded by God to be made during
'* the three days of bordering" (n^3jn ""tt^ r\:^h^) which
preceded the Law-giving (Exod. xix. 10-12).
^ The collection of these passages is called myi^B' ? v? |1pn. A
similar collection for the seventh night of Tabernacles is called
Nm NJyj^'in h'h^ }ipn- See p. 398, note I.
OUR DUTIES. 395
The Feast of Tahcrnaclcs, niDD
'' The fifteenth day of this seventh month (Tishri)
shall be the Feast of Tabernacles (niDD) for seven
days unto the Lord" (Lev. xxiii. 34). The name has
its explanation in the commandment, " Ye shall dwell
in booths seven days" (ibid. 42); "that your genera-
tions may know that I made the children of Israel
to dwell in booths, when I brought them out of the
land of Egypt" (ver. 43). We are thus commanded
to commemorate the travelling of the Israelites through
the wilderness. They dwelt in tents, that gave them
shelter to some extent ; but without the Divine pro-
tection this shelter would have pi'oved insufficient. Of
this twofold shelter and protection we are reminded by
the tabernacle in which the Law commands us to dwell
during the Festival.
In fulfilment of this commandment we make booths
(ni3D). The chief difierence between a booth and
an ordinary house consists in the mode and in the
material employed for roofing the two structures. For
the succah must not be covered with fixed boards and
beams or with canvas, but with detached branches of
trees, plants, flowers, and leaves, in such a manner
that the covering is not quite impenetrable to wind
and rain, or starlight. During the Festival the succah
is our dwelling-house, in which we take our meals,
study, receive our friends, and, if possible, enjoy rest
and sleep. If, on account of the severity of the
climate, the constant dwelling in the succah threatens
to prove injurious to our health, we content ourselves
with taking our meals in the succah. Before each meal
396 THE JEWISH RELIGION.
we recite the blessing n31D2 ^li^'h . . . IJK'np le'K . . . "[Ml
" Blessed art thou . . . who hast sanctified us by thy
commandments and hast commanded us to dwell in
the booth." The first time we are in the succah we
add the blessing, l^^nn^J' (p. 358).
The Festival is, secondly, called " the Feast of
Ingathering," f|"'DSn jn. The produce of the fields and
gardens have been gathered in, and the people rejoice
before the Lord in gratitude for the blessings which
He has granted to them. " And ye shall take unto
you on the first day the fruit of the goodly tree,
branches of palm-trees, and boughs of thick-leaved
trees, and willows of the brook ; and ye shall rejoice
before the Lord your God seven days" (Lev. xxiii.
40). In accordance with the traditional interpre-
tation of this verse, we take four kinds of plants
(|''3''D nymx), viz., iiiriN " the citron ; " 2^1^, " a branch
of the palm-tree ; " D''Dnn, three " myrtle branches ; "
and nmy, two " branches of the willow." According
to a Midrashic interpretation, they represent four
different types of plants, that which has a pleasant
fragrance and a beautiful form (esrog) ; the beautiful in
form, but without fragrance (lulabli) ; that which smells
pleasantly, but is inferior in form (Jiadassim) ; and that
which has neither a goodly form nor an agreeable
fragrance (arahhotJi), as if to say that we are thankful to
God for all that He has given us, although to our mind
some of these seem imperfect in comparison with others.
In obedience to this commandment we take, every
day of Succoth except Saturday,^ the above four kinds
* On Sabbath the luldbh is not taken, because it might be necessary
to carry it from place to place through the street (D"'3"in HIE'")), and
OUR DUTIES. 397
into our hands, hold them during the recitation of the
Hallel, and make with them a procession round the
Synagogue/ while singing the hymns called hosha-
anoth (so called on account of the repeated occurrence
of the word hoshaanah in them).
Before taking the arhaah tninim into our hands we
say the following blessing : . . . "liC'np "iC'X . . . "jTia
2'?'!^ n^^D3 hv " Blessed art thou . . . who hast sanc-
tified us by thy commandments and hast commanded
us to take the lulahh." " On the first day "irnnt' is
added.
Succoth lasts seven days, the last five days being
half Holy-days, njJitDn ^in. The seventh day is called
Hoshaana-rahha, because on that day many prayers
beginning with hoshaana are offered up, during the
this is forbidden (see Mishnah, Shabbath i. I and vii. 2). For the same
reason the shofar is not blown on the first day of New-year, if it happens
to fall on Saturday. In the Temple, however, there was no occasion
for the above apprehension ; the lulabh was therefore taken and the
shofar was blown on Sabbath (Mishnah, Succah iv. i, and Rosh ha-
.shanali iv. i).
^ In the Temple willow-branches were placed round the altar, the
shofar was blown, and the priests made then a circuit round the altar,
with the lulahli in their hands, and singing part of Hallel. — The hosha-
anoth refer chiefly to the redemption of Israel and the rebuilding of the
Temple. — The circuit round the altar reminds us of the taking of
Jericho, and strengthens our hope that in future also the Almighty
will be with us, and help us through all difficulties to ultimate
victory.
- The lulahh alone is mentioned in the blessing, because it is the
most prominent, and the other three species seem to be its appendages.
— The form n?^t3J 7V is explained by the fact that we generally hold
the four species in our hand, and thus commence the mitsiah, before
the berachah (see p. 329, note 2). — The three species, palm-branch,
myrtle, and willow, are usually bound together by means of leaves
of the palm-tree. Some used to add golden bands to these leaves
(Mishnah, Succah iii. 8).
39S THE JEWISH RELIGION.
chanting of which seven processions round the Syna-
gogue are made.-^
The Feast of Tabernacles is closely followed by " the
feast of the eighth day," mw ^rnK^," which, like all
other Festivals, is kept two days. The second day is,
in addition, called " Rejoicing of the Law," min nriDty
^ Mishnah, Succah iv. 5. — In the Temple the shofar was sounded
during the priests' circuit round the altar. A similar custom exists in
the Spanish and Portuguese Synagogues on Hoshaana-rahha. — Tradition
attributed great importance to the Morning Service on U oshaana-rabha,
and made it a kind of sequel to the Service on the "Solemn Days," as
if to give another opportunity of repentance to those who had not
made full use of the means of grace afforded by the Day of Atonement,
before the final sentence (H^ID nO^nn HOJ) is pronounced. The pre-
ceding evening is therefore spent by many in devotional exercises
(xm xjy'j'in h'hh ppn)- Comp. p. 394.
It is an old custom to take a few extra twigs of the willow-tree on
this day and keep them in one's hand during the chanting of the
hoshaanoth. These branches, when shaken or struck, lose their leaves
one after the other ; so do the trees from which the branches have been
cut, and so also all other trees. But the rain and heat sent by God in
due time give them fresh life, and they produce new leaves. A similar
experience is ours. The struggle for life reduces our strength and
weakens our health ; cares and troubles discourage us. But faith in
God and trust in His Providence renew our strength ; our health
improves, our cares and troubles are diminished, and we feel ourselves
restored to fresh life.
" Lit. "the eighth day, a festival." — A prayer for rain (DfJ) is in-
serted in the jl/usa/-Service, and corresponds to the pi-ayer for dew on
the first day of Passover ; for fine weather we pray on the first day of
the Festival, for rain on the eighth day. From Shemini-utsereth to the
Musafoi the first day of Passover the words CCi'JH imai nnn 3''tJ'D
"Thou causest the wind to blow and the rain to fall," are inserted in
the second paragraph of the Amidah. The words do not contain a
direct prayer for rain, but a praise of Him who causes the rain to fall
(□^Ctrj nilUJ), whilst the daily direct prayer for rain ("lODI ^D |ni
"Give dew and rain") begins about two months later, — the time when
the pilgrims that had come from distant countries to Jerusalem to the
J'estival were assumed to have reached their homes.
OUR DUTIES. 399
because on this day the reading of the Pentateuch is
completed and recommenced.
The nine days of the Festival are called i^nno:;' JOT
" The season of our rejoicing," and it is the third
principle of our faith, the belief in Divine Providence,
that this Festival impresses on our hearts. On the
one hand, we have the rejoicing and the four species of
plants as proofs and tokens of Divine blessing ; and, on
the other hand, the sitccah is a symbol of human frail-
ties and imperfections. Thus, in all our rejoicings we
should remember that our abode on earth is not per-
manent, and that all earthly happiness is like the plants
that easily fade away. In order to impress this idea
on our mind, we read the book of Koheleth on Sahhath
clwl-ha-moed or on Shcmini-atsereth.
The following portions are read from the Pentateuch :
Lev. xxii. 26 to xxiii. 44 ^ (on the first two days) ;
Exod. xxxiii. i 2 to xxxiv. 26 (on Sabhaih chol-ha-moed);
Deut. xiv. 22 to xvi, 7 (on the eighth day) ; Deut.
xxxiii. to end of Pentateuch ; and Gen. i. i to ii. 3
(on Simchath Torah). In addition, the paragraph of
the sacrifices of the day (Num. xxix. 12—39) is read
^ It has always been considered a special mitsvah and lionour to
be called to the reading either of the last or of the first section of the
Pentateuch. Those on whom this honour is conferred are called re-
spectively nmn iJin " Bridegroom of the Law," and n''L*'N^3 |nn
"Bridegroom of the first section of the Law." In the rejoicing with
the Law special efforts are made to induce the younger members of the
congregation to take part. They are usually invited to join the pro-
cession with the scrolls of the Law round the Synagogue, and have
also the privilege of being called to the Torah, although they are not
yet thirteen years old. This and similar things are done in order to
inspire our children with love for the Torah and for tiie study of the
Torah.
4CO THE JEWISH RELIGION.
from a second sefcr. The Lessons for chol-Jia-moed
are taken from the same passage.
The Lessons from the Prophets are the following :
Zech. siv., prophecy on the future of Israel and on the
punishment of those who would not come to Jerusalem
to celebrate there the Succoth Festival ; I Kings viii.
2—21, on the opening of the new Temple ; on Sahhath
choWia-moed, Ez. xxxviii. 1 8 to xxxix. 1 6, on the
war with Gog ; i Kings viii, 2 2—66, prayer of Solomon
on the eighth day of the services for the consecra-
tion of the Temple ; Jos. i., accession of Joshua to the
leadership of Israel.
Solemn Days, w^y\l W'ly^
By n*K"i"ii D"'0^ " solemn days," we understand the
first ten days of the month Tishri, especially their
beginning and their end : n^^Ti L"X~i, " New-year," and
11SD DV "the Day of Atonement." -^
It is customary to prepare for the " solemn days "
during the month of Uhd, by additional prayers, called
mn^^D "forgiveness," after or before the Daily Ser-
vice, and by blowing the sJiofar at the close of the
^ Whilst the three Festivals demanded great sacrifices of each in-
dividual Israelite — to undertake a pilgrimage to the Temple, and not
to appear empty before the Lord — the "Solemn Days " demanded only
abstention from work, and on one day also from food. The Sacrificial
Service on the Day of Atonement concerned directly the High-Priest
and the priests in the Temple, the public at large but indirectly; and
if great multitudes assembled in the Temple, it was curiosity rather
than duty that brought them there. More importance was therefore
attached by chroniclers and historians to the three Festivals and the
national gathering in and round the Temple on the Feasts of Pilgrimage
than to the Day of Memorial or the Day of Atonement. The Law
OUR DUTIES. 401
Daily Service.^ According to the Portuguese Ritual, the
Sdichoth begin on the 1st of Elul, and are continued
deemed it necessary to urge on the Israelites the celebration of the
former more frequently than that of the latter. When Solomon at the
dedication of the Temple celebrated with the Israelites twice seven
days, the first seven days probably commenced the 1st of Tishri on the
Festival (l Kings viii. 2), and the second seven days on the 15th of
the month ; therefore they are reckoned separately {ibid. viii. 65 ; 2
Chron. vii. 9, 10). Ezra, who read the Law to the Jews on the ist of
Tishri (Neh. viii. 2), which was a Holy-day {ibid. 10), read it also on
the second day, which may likewise have been a special day for reading
the Law, probably the Day of Atonement, and here they learnt that
they were commanded to build booths for the next Festival. They
must therefore have heard Leviticus xxiii., which includes the com-
mandment concerning the fasting on the Day of Atonement. It may
also be noticed that, although the commandment concerning the Day
of Atonement is not mentioned in Exodus, the day is referred to as a
well-known institution (Exod. xxx. 10).
^ The reason Tradition assigns for this observance is as follows :
After the giving of the Law Moses ascended Mount Sinai on the 7th
of Sivan, and descended on the fortieth day, the 17th of Tammu:.
with the tables of testimony. On the i8th he ascended again, and
spent forty days in prayer for forgiveness for Israel ; and ascended for
the third time on the Ist of Elul, and returned on the loth of Tishri
with the Divine message, " I have pardoned in accordance with thy
words of prayer." Cherishing the hope that we may ourselves receive
such a heavenly response on the Day of Atonement, we follow the
example of Moses, and add these Sdichoth or devotional exercises to
our daily prayers, while the sound of the shofar aids in awakening
us to earnest reflection and true improvement.
There are various names for these additional prayers : D''313nn
"Supplications," and flirivD "Prayers for forgiveness," the latter
being the general name for the early additional Service. Some of
them have special names: nPlTlQ "opening" {i.e., the first prayer);
pots "psalm," a hymn sung or recited alternately by the Reader and
the congregation ; mpj? a composition referring to the binding of
Isaac ; H^nn " supplication," generally at the end of the Sdichoth.
Prominent among these prayers is the recitation of the Thirteen
Attributes of Mercy (Exod. xxxiv. 6, 7) and the "Confession of
sins" Cni).
2 C
402 THE JEWISH RELIGION.
morning and evening till tlie. Day of Atonement. The
German Ritual has Sdichoth only in the Morning Ser-
vice ; they begin on the Sunday before New-year, and
if the Festival is on Monday or Tuesday, on the second
Sunday before, and end on the Day of Atonement.
The blowing of the sliofar takes place in the German
Synagogues during the month of Elul^ in the Por-
tuguese during the penitential days.
^\^W^\ B'ST New-year.
The first and the second days of Tishri are kept as
New-year.^ In accordance with the command, " The
first of the first-fruits of thy land thou shalt bring unto
the house of the Lord thy God " (Exod. xxxiv. 26), we
devote the first ten days of the year as an offering to
the Lord ; they are days of increased devotion, earnest
self-examination, and new efforts to lead a good, vir-
tuous, and godly life. They are called nniKTi '•ID'» niEJ'j;
" ten days of return " to God, or " ten penitential
days."
We greet and congratulate each other on New-year,
using the phrase, 2n3n nait: HJt^b — or nnan. '•anan 'o '^h
njariDn according as a male, a female, several males,
or several females are addressed — " May you be in-
scribed for a happy year." It is a figurative expression,
borrowed from the writing and signing of decrees by
earthly judges.
^ Although Nisan, the month of the departure of the Israelites from
Egypt, is the first month, and Passover the first of the Festivals of the
year, Tishri, though the seventh month, was in many respects the
beginning of the year. In the month of Tishri the Jubilee year com-
menced, the slaves were liberated, and landed property returned to
the original owners (comp. Mishnab, Ilosh ha-shanah i. l).
OUR DUTIES. 403
In the Bible the Festival is not called New-year/
but nynn DV ''Day of blowing the slwfar" (Num.
xxis. i); and nynn pi^T "Memorial of the blowing
of the shofar" (Lev. xxiii. 24); in our prayers the
names pi3Tn DV and pin Dl"* " Day of Remembering "
and " Day of Judgment," are also used.
The first of these four names implies, according to
the traditional interpretation, the commandment of
blowing the shofa?-. As a rule the shofar is blown
during the Morning Service before the sefer is returned
to the Ark, and during Musaf} The blowing of the
shofar is expressed by nynn, which denotes the sound
of an alarm ; hence we learn that the slwfar is intended
to awaken us, and to call us forth to range ourselves
under our banner. It is an ideal banner, the worship
of God and faith in Him, that we are called upon
to protect and to defend from enemies without and
within.^ Prominence is therefore given in our Service
for New-year to the proclamation of God as King of
the universe, and to our longing for the time when all
mankind will unite in the worship of the One God.
^ The name does, however, occur in the Mishnah as a term long in
use and well known. It is impossible to decide when the name was in-
troduced. The words ilDK^n t^'^5") in Ez. (xl. i) denote the beginning of
the year, including ten days or more, but do not signify " New-year."
- The blowing of the shofar is preceded by the blessing : . . . 1113
IDICi' Sip yiJOCJ*!? • • • 13£^'^p "IK'N " Blessed art thou . . . who hast
sanctified us by thy commandments and hast commanded us to hear
the sound of the shofar." This blessing is followed by imntJ'.
3 According to Saadiah, the shofar reminds us of the following ten
things with which it is directly or indirectly connected: — (i) Crea-
tion ; (2) Our duty to return to God ; (3) Revelation on Mount
Sinai ; (4) The exhortations of the Prophets ; (5) Destruction of the
Temple ; (6) The binding of Isaac for sacrifice ; (7) Imminent danger ;
(8) Day of Judgment ; (9) Redemption of Israel ; (10) Resurrection.
404 THE JEWISH RELIGION.
The name •• Memoi'ial of blowing the sJiofar" indi-
cates that we are to remember some historical event
suggested by the sound of the shofar. We are re-
minded of the period when the Israelites, encamped
round Mount Sinai, on hearing the Divine message,
" Ye shall be my peculiar people,'" " a kingdom of
priests," and " a holy nation," joyfully replied, " All
that the Lord hath spoken we will do " (Exod. xix. 8).
The sliofar thus awakens us to greater watchfulness
and activity in the purification and sanctification of
our heart.
The third name, " Day of Memorial," seems to be a
modification of the second ; but it has a more general
meaning. The second name, that reminds us of our
duty as God's peculiar people, suggests also the idea
that God, who declared us to be His people, watches
over us ; that what we do, we do in His presence.
He perceives, notes, and remembers all our deeds,
words, and thoughts. When, therefore, we appeal to
the goodness of Him, who remembers all His creatures
and provides for the wants of every one of them, we
must not forget that He is also just. This idea, again,
suggests the fourth name, pnn DT" " Day of Judgment,"
the day on which we are judged according td our
deeds, both our merits and our shortcomings being
taken into account.
The essential elements in our Service are the three
sections in the Amidah of Musaf : nVD^O, niJIiST and
nnsitJ'. They chiefly refer to the three fundamental
principles of our religion : ( i ) Existence of God, a
Being that is King of the univex'se ; (2) Divine
, Justice, and (3) Revelation. Ten passages are quoted
{
OUR DUTIES. 405
from the Bible in support of each of these prin-
ciples.
Tradition has fixed the 1st of Tishri as the date of
several events in the history of Israel, e.g., the birth of
Isaac, the binding of Isaac (mpl?), and the birth of
Samuel (B. T. Rosh ha-shanah loh). Hence Gen.
xxi. and xxii. are read on the two days of New-year,
in addition to the paragraph on the sacrifices of the
Festival (Num. xxix. 1—6).
From the Prophets, we read on the first day i Sam.
i. I to ii. I o, on the birth of Samuel, and the prayer
of Hannah praising the justice of God ; on the second
day, Jer. xxxi. 2—20, a prophecy concerning the re-
storation of Israel.^
The Sabbath between New-year and the Day of
Atonement is called r\2\^ T\y^ because the lia'plitarah,
taken from Hosea (xiv. i stvy.), commences with the
word naiB' and is an exhortation of Israel to return
to God.
msa nv " Bay of Atonement."
The tenth day of the seventh month, Tishri, is the
most important of all the Holy- days. It is the Day
of Atonement, on which " God will forgive you, to
cleanse you, that you may be clean from all your sins
before the Lord " (Lev. xvi. 30).
' In some congregations it is the custom to walk in the afternoon
of New-year along the banks of a river or the sea-shore, in order to
reflect on the purifying effect which water has on the body, and to be
reminded that even as the body is purified by water, so ought our
souls be purified by repentance and tlie appsal to the help and mercy
of God. An appropriate passage from Micah (vii. 18-20) is recited,
and the custom has received its name tas/dich from t!ie word ~]''7t»'ni
" and thiiu wilt cast," which occurs in the passage.
4o6 THE JEWISH RELIGION.
" Ye shall do no mannei- of work ; it shall be a
statute for ever throughout your generations in all
your dwellings. It shall be unto you a sabbath of
rest, and ye shall afflict yourselves : in the ninth day
of the month at even, from even unto even, shall ye
celebrate your sabbath" (Lev. xxiii. 31, 32).
The Day of Atonement is therefore a day of resting,
fasting, prayer, and spiritual improvement.
It is a day of rest, and the prohibition of work is
the same as on the ordinary Sabbath.
The fasting begins the 9th of Tisliri — iidd nv my —
about sunset, and lasts till the beginning of night on
the following day. The phrase, D^'•nE^'S3 nx nn''3j;'i " Ye
shall afflict yourselves," is explained by Tradition to
signify the total abstinence from all kinds of food and
the gratification of other bodily desires (Mishnah, Yoma
viii. i). The reason of this commandment may be
the following : The principal source of sin is the gratifi-
cation of our bodily appetites ; nmcn " return " to the
right way must therefore include the earnest attempt to
control, and when necessary to suppress, such appetites.
Fasting is such an attempt. But it must be borne
in mind that fasting is only one of the duties we have
to fulfil on the Day of Atonement, and that the other
duties are equally essential.
\\iwr\ "return," is the principal object of the cele-
bration of the Day of Atonement ; it implies the
following four steps : —
I. Consciousness of sin, N"L:nn nynv We must figain
and again examine ourselves and try to discover our
failings ; our actions and our words must pass in review,
and we must remember that, however good we may
OUR DUTIES. 407
be, no man is righteous upon earth '' that doeth good
and sinneth not" (Eccles. vii. 20).
2. Confession of sin, '•ni/ On the discovery of
sin, we must have the courage to confess our guilt
before him against whom we have sinned ; if it is
against God alone that we have sinned, we make
silent confession before Him ; if we find ourselves
guilty of an offence against our fellow-man, we must
confess our sin to him.
3. Regret, ni3"in. Having discovered and confessed
our sin, we should feel pain and remorse, alike for the
evil we have done and for the good we have left
undone.
4. Amendment, snnn nnny. The regret should be
followed by a firm resolve to abandon the way of evil.
and not to sin again, even if occasion be given for a
repetition of the sinful act.
There are five Services on the Day of Atonement :
^ The confession of sins (*m) as contained in our Prayer-book is
made by the whole community collectively ; and those who have not
themselves committed the sins mentioned in the confession regret
that they were unable to prevent them from being committed by
others. The form of the confession is therefore in the plural: "We
have been guilty," &c. The words l^j^t^H I^H^N 73N "Indeed we
have sinned," would suffice for the purpose of confession. But the
long lists of various forms of sins in the sections beginning IJDK'K.
XDH hv "^" D''SDn ?V ^^^ which are repeatedly recited during the Ser-
vice, help us to remember our misdoings ; what has escaped our attention
the first time may be revived in our memory, when we read the confes-
sion a second or third time. Especially numerous are the terms denoting
sins committed with our tongue ; and indeed they are numerous ! And
where is the person that could say that his tongue has never been
employed in falsehood, or slander, or self-praise, or hasty promises, and
similar offences ? It is necessary that we should reflect over and over
again on these vices, and on the way in which to obtain better control over
our tongue, and thereby a fuller mastery over the passions of our heart.
4o8 THE JEWISH RELIGION.
(i) Evening Service, nny» ; ^ (2) Morning Service,
nnnj:'; (3) Additional Service, P|D1» ; (4) Afternoon
Service, nn30 ; (5) Concluding Service, nb^yj.^ — The
^ The Evening Service is preceded by a formal rescinding of previous
vows. Of what kind were the vows which are thus annulled ? None
of those that were made by a member of the community individually.
No one can by means of this formula free himself from the obligation to
fulfil what he has promised to his fellow-man. The declaration concerns
the whole congregation, and has probably its origin in the customs of
former days, when those who refused to join in the communal work, or
to submit to the law of the congregation, or shocked by any act of theirs
the conscience of their brethren, or abandoned Judaism outwardly, were
excommunicated and shut out from all contact with their co-religionists.
Such transgressors, abarjanim, when desirous to pray in the Synagogue
on the Day of Atonement, were admitted, and all opposition was
silenced by the solemn declaration.
That such was the original object of Kol-nidre is sufficiently clear
from its surroundings. It is preceded by the following announcement :
"In the name of God, and in the name of the congregation, with the
sanction of the Court above, and that of the Court below, we declare
that it is permitted to pray together with those who have been trans-
gressors [aharjanim)." Kol-nidrc is followed by the verse, "And it
shall be forgiven all the congregation of the children of Israel, and the
stranger that sojourneth among them; seeing all the people were in
ignorance" (Num. xv. 26).
The original object of this declaration does not apply at present ;
but it serves as a reminder of the following principles : —
1. We should always be disposed to forgive those who, in the heat
of strife, acting under strong irritation, have offended us.
2. We should be careful with regard to vows, and before making
them consider their efEect.
3. We should reflect on human weakness, and consider that what
we believe to be able to do to-day may prove impossible for us to-
morrow. This reflection would remove every thought of pride from
our heart and inspire us with humility.
- At the conclusion of the Service we once more proclaim the Unity
of God ('pxiC'^^ yOti^)> repeat three times the praise of His kingdom,
and seven times that He alone is the Almighty. The sound of the
shofar announces, as on the occasion of the Revelation on Mount Sinai,
the conclusion of the Holy-day.
OUR DUTIES. 409
confession of sin, <m is the most essential and charac-
teristic element in the Services of the Day of Atone-
ment.
In the Morniucj Service we read Lev. xvi., and Num.
sxix. 7— II, on the sacrifices on tlie Day of Atone-
ment ; in the Afternoon Service, Lev. xviii., on for-
bidden marriages. The Lessons from the Prophets
are: in the morning, Isa. Ivii. 14— Iviii. 14, on our
duties on the fast-day ; in the afternoon, the Book of
'Tonah, illustrating the effect of sincere repentance,
and Micali vii. 18—20, on Israel's repentance.
Historical Feasts and Fasts.
Besides the Festivals commanded in the Torah, we
celebrate also in the course of the year anniversaries of
certain days both of joy and of sorrow. Of the former
kind are n3"i3n and oms ; of the latter, the 9th of Ab
and four other fasts.
n3i2n Feast of Dedication.
On the 25th of Kislev we begin to celebrate eight
days of n313n or Dedication, in commemoration of the
victories of the Maccabees over Antiochus Epiphanes,
king of Syria. Antiochus had attempted to force the
Jews to idolatry, and to make them abandon the wor-
ship of the true God. The Jews, led by the Macca-
bees, resisted, and, armed with faith in God, gained the
victory over large armies of the enemy. The Temple,
which had been defiled by the heathen soldiers, was
again purified, and the Service of God re-established.
4IO THE JEWISH RELIGION.
For lighting the continual lamp (Tinn "i:) pure oil was
wanted, that had not been touched by the heathen.
Only a small cruse of pure oil was found, which was
believed to be sufficient for one night ; but it sufficed
for eight days, by which time a fresh supply could be
procured.
The Feast of Dedication commemorates the victory
of the faithful over the faithless, of the true religion
over idolatry, of light over darkness, and is celebrated —
(i.) By lighting n313n lights, one on the first even-
ing, and adding one light each successive evening, so
that on the eighth evening eight lights are kindled.
(2.) By giving expression to our feeling of gratitude
in psalms (^^n) and prayers of thanks (D^D:n b]})-
In the Morning Service a few verses from Num. vii.,
on the dedication of the Altar, are read. On Sahhath
Chanuccah, Zechariah's vision, Zech. ii. 10 to iii. 7, in-
cluding the vision of the golden candlestick, is read as
hapJitarah ; and if there happen to be a second Sahhath
Chanuccah, i Kings vii. 40-50, a description of the ||
various vessels and ornaments in the Temple of
Solomon is read on that Sabbath,
Note i. — The n3"l3n lights remind us, in the first place, of the
reopening of the Temple and the resumption of the regular
Temple Service. But they are also intended to remind us of the
light of our holy faith, which Antiochus Epiphanes attempted
in vain to extinguish. For it shed forth its light again, and
siione brighter and brighter every successive day. We thus learn
that when our religion is imperilled, firmness against temptation
or force is sure to lead to success and victory.
2. Before lighting the Chanuccah lights the following blessings
are said : nSlin hl^^ 13 p^bir6 • • • IJCJ'np IK'K • . . in3 " Blessed
art thou . . . who hast sanctified us by thy commandments
and hast commanded us to kindle the lights of Chanuccah.^'
OUR DUTIES. 411
nin i^Tn onn Q^on irnnx^ n^o: nc'yji' . • . -["nn" Blessed
art thou . . . who wroughtest miracles for our fathers in days of
old at this season." On the first night ij^nnt^ is added.
aniD PiiTim.
DniD or "Feast of Lots," is celebrated on the i4tLi
and the i 5th of ^rftt?- (second Adar in a leap-year), in
commemoration of the defeat of Haman's wicked plans.
Haman was chief minister to Ahasuerus, king of Persia,
and planned to kill all the Jews in the Persian Empire,
but the Almighty frustrated his designs through th^
agency of Mordecai and his cousin Esther. The Feast
is called Purim, that is, " lots," because Haman had
cast lots in order to discover the day most favourable
to his plans.
We celebrate Purim —
(l.) By reading twice, once during the Evening
Service and once during the Morning Service, the
Book of Esther (nnox n^Jn), which contains the history
of Haman's plans and their frustration. The reading
is preceded by the following blessing : "iEJ>K . . . "inn
rhyc) KiprD ^y . . . iJC^np " Blessed art thou . . . who
hast sanctified us by thy commandments and hast
commanded us to read the Mcgillah." r\'^W • • • "II12
nrn pta onn D^n^n i^Tinx'? d-'Dj " Blessed art thou . . .
who wroughtest miracles for our fathers in days ot
old at this season," and '\V<nr\^.
(2.) By giving presents to our friends (ni30 m^t^'o)
and gifts to the poor (o-ivn^!? m:no).
(3.) By a festive meal (onis miyo). Com p. Esth.
ix. During the Morning Service the account of the
war with Amalek is read from Exod. xvii. 8— 16.
412 THE JEWISH RELIGION.
The I 5 til of Adar is called Shushan Purim, because
the Jews in Shushan continued to fight against the
enemy on the 14th of Adar, and kept Purim on the
15th. The 13th of Adar, being the day appointed
for the slaughter of the Jews, is now kept as a fast-
day, and is called inDX n^jyn " the Fast of Esther."
The Four Fasts.
There are four days kept as fast- days in commemo-
ration of events connected with the fall of Jerusalem.
They are called in the Bible (Zech. viii. 19)" the fast
of the fourth month and the fast of the fifth, and
the fast of the seventh and the fast of the tenth."
These days are the anniversaries of the commencement
of the siege of Jerusalem ( i oth of Teheth), of the breach
made in the wall (17th of Tammuz), of the destruction
of the Temple (9th of Ab), and of the murder of
Gedaliah (3rd of Tishri). The 9th of Ah is kept as a
day of fasting and mourning for the destruction of the
Temple. According to Tradition, both the first and
the second Temple were destroyed on the same day.
The Lesson from the Pentateuch read in the Morning
and in the Afternoon Services on the fast-days is Exod.
xxxii. II — 14 and xxxiv. i-io. On the 9th of Ah
this section is read in the afternoon only ; the Morning
Lesson being Deut. iv. 25—40 and Jer. viii. 13 to ix.
23 ; in the Afternoon Service on all fasts Isa. Iv. 6
to Ivi. 8 is read as liaphtarah.
Note i. — These fasts be^nn with daybreak, except the fast of
the 9th of Ab, which commences with the previous evening and
lasts twenty-four hours, and is in all respects like that of tiie
OUR DUTIES. 413
Day of Atonement. During tlie Jay tlie Lamentations of Jeremiah,
various elegies called ni3''p, " Lamentations," and the Book of
Job are read. On the Fast of Ab, as a sign of mourning, talitlo
and tefillin are not worn during the Morning Service. They are,
however, put on for the Afternoon Service.
2. The Sabbath preceding the Fast of .46 is called ptn r\1Z\
and the Sabbath following, \0T\1 T\2^ because the Haphiarotk on
these Sabbaths (ch. i. and ch. xl. of Isaiah) begin respectively
with the words |"iTn and '\J2r\2 ', the one containing rebukes and
threats, the other a message of comfort.
Besides these historical fasts, there are voluntary
fasts observed by some as an expression of deep-felt
piety ; e.g., the three fasts of "•jti'l ''^'<^n '•:ej» of Monday,
Thursday, and ]\Ionday, kept after the festive seasons
of Passover and Tabernacles, in imitation of Job, who
after the days of feasting sanctified his sons, and brought
special sacrifices (Job i.). To this class of fasts may
be reckoned the day before New-moon, called |t3p -iid3 nv
on which in some congregations the Afternoon Service
is enlarged by propitiatory prayers.
V. Divine Worship, mny
In the Midrash the following legend is related :
When, at the conclusion of the seventh day, the sun
had set and darkness had spread over the earth, Adam
was afraid that the world was now coming to an end.
But the Almighty caused him to find two stones, by
means of which he produced light. On seeing this
Adam was full of joy, and although he had himself
produced the spark, he felt that it was to his Creator
and Master that thanks were due, and gave expression
to his feelings in the words, " Blessed art Thou, O
414 THE JEWISH RELIGION.
Lord, our God, King of the Universe, who Greatest
the light of the fire."
Thus the legend traces the beginning of Divine
Worship to the first man; and, in fact, the desire to
commune with the Creator and to give outward ex-
pression to the inner feeling of reverence and allegiance
is so general that it seems to be part of man's nature.
In a different way this feeling was expressed by
the sons of Adam, by Cain and Abel. They brought
presents to the Lord, probably accompanied by words
of praise and prayer. No essential difierence is noticed
by us in the offerings of the two brothers ; each of
them brought what seemed best in his eyes. And
yet the offering of Cain was rejected, whilst that of
Abel was received favourably. An important lesson
it is that Scripture teaches here at the very threshold
of the history of Sacrifices. It is this : The value of
an offering does not lie in its outward appearance, in
that which is open to man's judgment, but in some-
thing that is known to the Omniscient alone, in the
heart of him who approaches his Creator with a
gift, in the motives which prompt him to do so, and
in the feelings which accompany that act. From
these beginnings the two forms of Divine Worship,
Sacrifice and Prayer, gradually developed.
Sacrifice (nn3D, l^lp).
What was the main idea that prompted man to
bring an offering to the Almighty ? He felt, as it
were, the existence of a higher Being, the Creator and
Ruler of all things ; he was conscious that his own life
OUR DUTIES. 415
and welfare depended on the Will of the Being to whom
in reality everything belongs that man believes himself
to possess and to enjoy. In order to give expression
to this feeling of allegiance man brought the first and
best of what he had acquired to the true Owner, and
thus introduced ^ himself by such gifts as a faithful
subject who is anxious to merit the favour of his
blaster. That which was at first introduced by man
voluntarily, was afterwards sanctioned and regulated
by Divine command.
There were two kinds of sacrifices : bloodless sacri-
fices, mincJiah and ncsech, " flour-offering " and " drink-
offering," and blood sacrifices : animal-offerings. But
no difference is discernible between these two kinds
with regard to their importance, sanctity, and efficiency.
As a rule, the animal-ofiy ng was supplemented by
iiiinchah and nescch. The^'^ureatment of sacrifices varied
iiccording as they were intended to express the feeling
uf reverence, rejoicing, gratitude, or repentance, and
special rules had to be observed in each case, the various
kinds of sacrifice being n^iy " burnt-offering," or wubu
" peace- oSering," or min " thanksgiving," or nXDH " sin-
offering," or Q^^a "guilt-offering." The Law further fixed
the place, the time, and the method of sacrificing, and
appointed also the persons who alone were allowed to
attend to this function, so that no strange element, no
^ The idea of introduction is implied in the term minchah, " intro-
duction " (from the root nPIJ "to lead," "to conduct"). — Minchah,
originally denoting any present or offering, was the special name of
flour-offerings, probably because flour or corn was the most common
minchah offered by people to their sovereign. — Comp. " I will appease
him with the present {mincluih) that goeth before me, and afterwards I
will see his face" (Gen. xxxii. 21).
4i6 THE JEWISH RELIGION.
idolatrous or superstitious customs, could be introduced
into the sacrificial service ordained by the Law.
Great stress is laid on the sprinkling of the blood
of the sacrifice upon the altar. " The blood," the Law
says, " is the soul of all flesh ; and I have given it to
you upon the altar to make an atonement for the
soul " (Lev. xvii. i i). We are thus reminded that, in
so far as the animal life is concerned, " the pre-eminence
of man over the beast is nought," and yet the Creator
gave us the right to shed the blood of animals in order
to save our life. Why ? Because man has a higher
mission to fulfil ; he has been created in the image of
God.
These and similar reflections were suggested by
the diSerent elements constituting the sacrificial rite.
With the destruction of the Temple sacrifices ceased ;
with the Restoration of Israel and the Rebuilding of the
Temple the Sacrificial Service will likewise be resumeil.
(Comp. Mai. iii. 4). There are persons who believe
that the Sacrificial Service, implying much of anthro-
pomorphism, could not have been intended to be per-
manent, and that it was only a concession made to the
fashion and the low degree of culture of the age. Those
who reject sacrifices on this account must also reject
prayer, which is likewise based on a certain degree of
anthropomorphism, though less strikingly than sacrifice.
If the law concerning offerings were only intended for
a certain age, such limitation would have been indi-
cated in the Law. In the absence of such indication
\ve have no right to criticise the Word of God, and to
think that we are too advanced in culture to obey the
Divine commands. It has been further ai'gued that,
OUR DUTIES. 417
according to Maimonides and bis followers, the laws
concerning sacrifices only served as a means of counter-
acting the idolatrous tendencies of the age. But Mai-
monides never went so far as to contend that these
laws have served their purpose, and are now null and
void. Even those laws which have been enacted by
human authority remain in force till they are rejoealed
in a regular and legal manner. But what human being
can claim a right to abolish laws given by the Almighty?
Whether any of the laws of the Torah will ever be
abrogated we do not know, but we are sure that, in
case of such abrogation taking place, it will be done
by a revelation as convincing as that on Mount Sinai.
On the other hand, the revival of the Sacrificial
Service must likewise be sanctioned by the divine
voice of a prophet. Thej mere acquisition of the
Temple Mount or of all 1 alestine by Jews, by war,
or political combinations, or purchase, would not
justify the revival. It is only the return of the Jews
to Palestine, and the rebuilding of the Temple by
Divine command and by Divine intervention, that will
be followed by the restoration of the Sacrificial Service.
And however contrary the slaughter of animals, the
sprinkling of their blood, and the burning of theii*
flesh be to our taste, we ought to look forward with
eagerness and pleasure for the revival of the full Temple
Service as an event that will enable us to do the Will
of the Almighty revealed in the Torah. Instead of
modelling the Divine laws according to our liking, we
ought rather to regulate the latter according to the
teaching of Scripture, and suppress it when contrary
to the express Will of God. We therefore give
2 D
41 8 THE JEWISH RELIGION.
expression to our hope " for the restoration of the
Temple with its ancient Service " in frequent and fer-
vent prayers, and in accordance with the exhortation
of Hosea (xiv. 2) we read each day during the Service
Scriptural passages referring to the sacrifice of the
day.
" Sacrifices have been condemned by prophets and
psalmists " ! But in the passages which seem antago-
nistic to sacrifices only those sacrifices are referred to
which are brought in a wrong spirit or from bad
motives. (Comp. i Sam. xv. 22 ; Isa. i. i i — 13, xliii.
24, Ixvi. 2 ; Jer. vii. 21 ; Hosea vi. 6 ; Amos v. 25 ;
Ps. 1. 8.)
Prayers, nSsn ^
Prayer is the general name for that form of Divine
Worship which is expressed in words ; it has a wider
scope than sacrifices, for it is not limited to a special
place, or to a certain time, or to one privileged family.
It is accessible to all, in all places and at all times.
All alike are addressed by the Psalmist, " Let every-
thing that hath breath praise the Lord. Praise ye the
Lord " (Ps. cl. 6).
There is no direct commandment in the Torah con-
cerning prayer ; it is rather assumed as a matter of
course, and as inseparable from our belief in God, Ac-
cording to Tradition (Sifre on Deut. xi. i 3), the exhor-
tation to serve God with all the heart implies the duty
of prayer. " What duty depends on the heart ? It is
the duty of prayer." (Comp. Maim. Mishneh-torah,
^ n^Sn from ??D "to judge," implies self-examination whether we
are worthy of addressing the Most Holy. As to the purifying effect
of prayer, see above, p. 183.
OUR DUTIES. 419
Hilchoth Tefillali i. i.) Tlie following are a few of
the general rules laid down by our Sages with regard
to Prayer : —
" Better little with devotion (nm) than much with-
out devotion " (Shulchan-aruch, Orach Chayyim i. 4).
" During prayer bear in mind before whom you
stand" (Babyl. T., Berachoth 2Sh).
" The value of the words uttered with the lips is
determined by the devotion of the heart " (Babyl. T.,
Berachoth I 5 ft).
AVhat is devotion ? The concentration of all our
attention upon the words we utter, the banishment of all
foreisrn thoughts from the mind, and the consciousness
that we stand in the presence of the Almighty, whom
it is our duty to love, fear, and obey. A prayer
uttered in this frame of mind is called " a prayer with-
out lips of deceit" (Ps. xvii. i). Comp. Maim., I. c,
iv. 15.
It is a matter of course that indecorous conduct, un-
becoming attitudes, and the like cannot harmonise with
true devotion. With regard to language, form, time,
and place of prayer nothing was fixed originally ;' all
was regulated by the momentary impulse of the heart
of the worshipper. But people who considered them-
selves incapable of giving adequate expression to their
devotional feelings borrowed the words of those more
capable than themselves and followed their leading.
Such a course was also necessary for common and united
devotion. When a certain prayer or a certain order of
Service was frequently repeated at the same season and
in the same place, the form, the time, and the place of
prayer became to a certain degree fixed by custom —
420 THE JEWISH RELIGION.
minhag — and that whicb. had in the beginning been
voluntary (nilin) was subsequently made law or duty
(ni^*?D or nnin).^
The minhag is a most important element in Jewish
religious life. What one has been accustomed to do
for a long time, or even from his earliest youth, is
deeply impressed on the heart, and is not readily sur-
rendered. Such customs are sometimes more cherished
and more firmly adhered to than express precepts."
It is the outcome of this respect for custom that in
all countries the Jews pray in Hebrew. But neverthe-
less the general principle remains in force that it is not
the language that determines the value of prayer but
" the devotion of the heart," and those who do not
understand Hebrew may give expression to " the de-
votion of their heart " in the language they understand
and speak. Women, who as a rule were not expected
to be Hebrew scholars, used to read translations of
the Hebrew prayers in the vernacular instead of, or in
addition to, the original ; they had also prayers com-
posed for them in the vernacular (niJnn)- And in
more ancient times, when the Jews of Babylon had
adopted the Aramean dialect spoken in that country,
and retained it also after their return to Palestine,
many prayers were composed in the more familiar
^ This was necessary for two reasons : it served to foster a disposition
for devotion and to assist the multitude in their endeavour to give
expression to their feelings ; it gave also uniformity to the prayers,
which is indispensable in public Divine Worship (-|12^*3 nPDn)- — l'^^'^
free effusion of our heart before our Creator is by no means restrained,
and is certainly not intended to be excluded by these regulations.
" nD?n "Ipiy in^O "Custom overrules law," is a well-known saying
that is frequently acted upon (Soferim xiv. i8).
OUR DUTIES. 421
language, although Hebrew was retained for the
principal prayers. Hebrew has a special claim to
privilege and distinction among the Jews. It is our
national language, which our forefathers once spoke ;
it is the language in which the Almighty addressed the
prophets, and through them the Israelites ; the language
in which God revealed His Will to the Israelites on
Mount Sinai ; the language in which the holy Psalmist
sang the praises of the Creator, the priests blessed the
people, and worshippers prayed in the Temple at
Jerusalem. It must be the pride of every Jew to be
enabled to pray at home, and especially in the Syna-
gogues, in that same language, and if Hebrew be not
the language of his every- day life, he should seek to
perfect his knowledge of it to such an extent that he
shall be able to understand the prayers and to pray
with his whole heart. Those who seek the abolition
of Hebrew in our Services aim, consciously or uncon-
sciously, at the destruction of our nationality as the
people of the Lord, by breaking asunder one important
link which connects us with the wonderful past of our
nation.
Equally indifferent with regard to the value of
prayer are its length and its form. The Bible offers
examples for all kinds and lengths of prayer. If one
wishes to pray in a few words, he need only follow the
example of Moses, who in the moment of anguish
uttered nothing beyond the words, " 0 God, heal her
now " (Num. xii. 13). If one prefers a long prayer,
he may also take Moses as a guide, who prayed forty
days for the forgiveness of the Israelites after they had
made the golden calf (Deut. ix. 18, 25). Both prayers
4C3 THE JEWISH RELIGION.
were equally efficacious. Miriam was healed, and the
Israelites obtained pardon. With regard to the form,
we have in the Bible prayers in prose and in poetry ;
some uttered in simple speech, others in song ; some
with musical accompaniment, some without it. All of
them seem to have been at first the response to a
momentary impulse, but were afterwards I'epeated on
similar occasions in the original or in a modified form.
Among the various motives that impel us to seek
communion with our Father, is the desire for certain
things which we have not, and the conviction that it
is solely in His hand to fulfil our wishes.'^ A genuine
prayer of this kind — for the fulfilment of certain wishes
of ours — is impossible without the belief in the efficacy
of prayer. We cannot with certainty expect that our
petition will be granted, but we hope that it will ; we
submit our wishes to the Will of the Almighty. The
Hebrew name for prayer n^sn implied the idea of
judgment, as if we judged that the concession of our
petition might fairly be anticipated. Such judgment,
however, is not to be considered as decisive ; and if
our request is to be granted, it will be as an act of
mercy and grace (Q''j"i3nni DVom), and not because it is
a claim fully proved (i?3p).^ We hope that our prayer
will be granted, but never lose sight of the condition
" if it please God." There are a few exceptional cases.
Prophets like Moses (Exod. viii. 6), Samuel (i Sam.
1 Comp. supra, page 183 sqq., on the efficacy of prayer. Comp. page
2S0 sqq.
- This is one of the three explanations suggested in Babyl. Talm.,
Berachoth 296 : ( i ) A burdensome task, of which one desires to get
rid ; (2) a claim and not a supplication ; (3) fixed without any spon-
taneous addition.
OUR DUTIES. 423
xii. 17), Elijah (i Kings xviii.), Elislia (2 Kings iv.
33 ^i^-)) ^^^ others, men inspired by the Almighty,
were, on certain occasions, sure of the effect of their
prayer. In the Mishnah (Taanith iii. 8) the case of
Choni (^iynn '•Jin) is mentioned, who spoke with cer-
tainty of the result of his prayer. It must, however,
in the latter case be added that the head of the
Sanhedrin, Shimeon ben Shatach, blamed him for his
conduct.
This we know for certain, that whenever and wher-
ever we respond to an inner impulse by the utterance
of a prayer, God is near us, for " He is nigh unto all
them that call upon him, to all that call upon him in
truth " (Ps. cxlv. 18) ; that we and the place on which
we stand are hallowed by the Divine Presence. Places
once hallowed by such devotion, whether of our own
or of our fellow-men, we like to visit again and again
for the same purpose. The spot of Jacob's first
communion with God thus became " the house of
God ; " and even during the period when there was
one central Sanctuary for the Sacrificial Service in
Israel, at Gilgal, Mizpah, Shiloh, and later in Jeru-
salem, there were houses of God throughout the
country for devotion unaccompanied by sacrifices.
These were " the meeting- places of God " (Ps. Ixxiv. 8),
in which the Israelites assembled to meet their Creator.
Such houses of God were established wherever Jews
settled ; their main purpose was united devotion ; but
they served also many other purposes — in fact, every
holy, good, and noble cause. The house of God was
the Assembly-house, Synagogue (nD33n JT'n), in which
tlie affairs of the community (lu^* ''3"i^*) were settled ;
424 THE JEWISH RELIGION.
the young liad there their school, adults came there
for religious instruction, and found there opportunity
for the study of the Law, and the poor and stranger
received there support and hospitality.
In a Jewish Synagogue there were two important
features, the platform (nD''3) and an ark (nan) con-
taining scrolls of the Law. From the platform in the
middle of the Synagogue, the lessons from the Penta-
teuch and the Prophets were recited, and everything
else that was directly or indirectly addressed to the
congregants. But prayers addressed to the Most
High were offered up from a lower place near the
Holy Ark/ in accordance with the words of the
Psalmist (cxxx. i), "Out of the depth have I cried
unto thee, 0 Lord."
The Ark, or Holy Ark (piN or ^i^ipri pix), in almost
all modern Synagogues — in places west of Jerusalem
— occupies the middle of the east side of the Syna-
gogue. In the time of the Talmud the Synagogues
were to some extent made to resemble the Tabernacle
which the Israelites built in the wilderness or the
Temple in Jerusalem. The entrance was from the
east, and the Ark, which was to represent the Most
Holy, was in the west. The Ark was, like the original
one, movable. It was called tchhah, lit. " box," in
order to distinguish it from the original. The recess
in which it was kept was the Hechal or Kpdcsh, " The
Holy." The tehliah seems to have served both as a
^ Hence the phrases in the Talmud, " He went down toward the
Ark " (tchhah), or simply " He went down " to read the tcfillah. It was
not so in all places of worship, because another phrase is sometimes
used, "He passed toward the tchhah."
OUR DUTIES. 425
receptacle for the scrolls of the Law, and as a desk ou
which these were put whenever they were required for
the reading of the Torah. On certain extraordinary-
occasions, when, on account of the absence of rain, a
general fast was ordered, the tebhah, with a Sefer-torah
on it, was carried into the street,^ where a special
service was held.
The reason why the entrance to the Sanctuary and
to the Synagogues was from the east, and the wor-
shippers consequently stood during prayer with their
face toward the west, may, according to the Mishnah
(Succah V. 4), be explained thus : The principal
prayer of the day being that in the morning, the Jews,
as a protest against the sun-worship of the idolaters,
who at that hour were accustomed to greet the sun
with their prayer, turned away from the east and offered
up their prayer to the Almighty in the opposite direc-
tion. When sun-worship had ceased, probably after
the destruction of the second Temple, the national
grief and hope found expression in the custom of
praying toward the Sanctuary in Jerusalem. Hence
the Jews who live west of Jerusalem stand during
prayer with the face toward the east, while those east
of Jerusalem turn westward. This custom is, besides,
supported by the following passage from the prayer of
King Solomon : " And they pray unto thee toward
their land, which thou gavest unto their fathers, the
^ On such occasions a large congregation was expected, coming from
the whole neighbourhood, and the Synagogue was considered too small.
It is also possible that a prayer-meeting in the open air was intended
to attract the indifferent, who did not attend the regular Services in
the Synagogue.
426 THE JEWISH RELIGION.
city which thou hast chosen, and the house which I
have built for thy name" (i Kings viii. 48).^
In most Synagogues there is a continual lamp
(n^»n "13) burning. It is a Biblical institution, but
only designed for the Sanctuary ; its presence in the
Synagogue is of comparatively modern date. The ncr
tamid of the Sanctuary, however, is explained to be a
lamp burning " from evening to morning " (Exod. xxvii.
21). A golden candlestick standing in the Sanctuary
against the south side, with its seven branches arranged
from east to west, served this purpose. According to
Tradition it was the second branch, counting from east
to west, which really burnt continually; but this was
not considered as implied in the term ner tamid, which
only meant " a continual lamp " in the sense of a lamp
that burns regularly every night.
The ner taynid in the Synagogue, which burns con-
tinually day and night, is not mentioned by any of the
earlier Rabbinical authors. It has been introduced as
a symbol representing our conviction that from the
Synagogue shall continually come forth the light of
instruction, the light of comfort and blessing, and the
light of love and peace.
In the Synagogue women are separated from men.
There was also in the Temple an D'-t^j mry " court of
the women," distinguished from the W^^^ mty " court
of the men," to which women had no access. During
the Feast of Tabernacles, when the great rejoicings in
the Temple attracted a large assembly, special care was
taken (D'tT n\"i PHJ |"ipn) that the separation of the sexes
should be maintained (Mishnah, Succali v. 2 ; and
^ See Mishnah, Berachoth iv. 5, 6, and Babyl. Talm., Berachoth 30a.
OUR DUTIES. 427
Talm. B., Snccali SiZ'). This precedent has been
followed in the Synagogue, and has been accepted as
law up to tins day.
Eeservedness and modesty (myjv) have always been
the pride and ornament of Jewish women, both in their
homes and in the Synagogue ; hence also their taking
a silent part in the public devotion is an honour to
them, and by no means derogatory.
In addition to the above-mentioned points, a Syna-
gogue ought to be distinguished by the greatest possible
simplicity, by the absence of all kinds of images, por-
traits, or statues representing living beings, whether
real or imaginary. The Jewish religion is void of
every visible symbol ; and the so-called magen-david
(the double triangle) is probably not of Jewish origin,
and has no connection with our holy religion. It is
not a symbol of this kind, but some inscription of a
passage from the Scriptures that in most houses of
worship reminds us of the sacredness of the place.
We enter it with due reverence, manifesting it out-
wardly, in our peculiar traditional manner, by keeping
the head covered. It is our ancient custom to cover
the head when engaged in prayers, in reading the Bible
or Talmud and their commentaries. This outward sign
serves to remind us that not only our Service but even
our literature is something holy, and its study a re-
ligious act (ni^D).^
Before we proceed to describe the details of our
^ As our religion demands frequent recitations of berachotk in the
course of the day, the custom spread among the Jews of keeping the
head always covered. Comp. Babyl. T., Kiddushin 31a ; Shulchan-
aruch, Orach Chayyim ii. 6.
428 THE JEWISH RELIGION.
ritual, we mention one important point in which the
present Synagogal Service differs from the ancient
Service in the Temple. From what we are told in the
Scriptures and in the Talmud, we learn that instru-
mental music was an essential element in the Service,
and that King David and his successors paid great
attention to it, whilst, with a few exceptions, it is
almost entirely absent from our Synagogues. The
principal reason why instrumental music is excluded
from the Synagogue is its prohibition on Sabbaths and
Holy-days by Eabbinical law (Babyl. T., Erubin 104a).
This prohibition, like many other enactments, did not
apply to the Temple Service ; for the sacrificial laws
had to be obeyed, irrespective of the fact that they
involved acts which, if performed apart from the
Temple Service, would constitute a breach of the
Sabbath laws. Apart from the Temple Service the
Sabbath laws remained in full force for the priests as
well as for the general public.
There were also other considerations that helped to
keep instrumental music out of the Synagogue Service.
Its absence, though not directly a sign of mourning,
served to preserve the memory of the destruction of the
Temple, and to strengthen our longing for its restora-
tion. It is also urged that the introduction of instru-
mental music into the Service would not satisfy any
real want of Jewish worshippers, but would merely
be a concession to the desire to assimilate our Divine
Service to that of our non-Jewish neighbours, contrary
to the prohibition of chuhhoth haggoyim contained in
the words, " Ye shall not walk in their statutes " (Lev.
xviii. 3), i.e., in the statutes of the Gentiles. But, on
OUR DUTIES. 429
the other hand, it has been argued that the feeling
once expressed by the nation in the words " This is my
God, and I will worship liim in a beautiful manner "
(Exod. XV. 2), still animates us. It is said that it is
our duty to make our Service as beautiful and as
attractive as possible. This argument deserves con-
sideration, and might even outweigh some of the above-
mentioned arguments against the introduction of music
into our Service, if we were sure of the result of such
introduction. But this is by no means the case, for
the experiment, wliere tried, has not been successful if
judged by the most practical test. The number of
worshippers has not been increased, and discontent
has not been removed. Whether the devotion of the
worshippers has been improved, refined, or intensified
by music is a question that cannot be answered with
certainty. Even if the answer were satisfactory, it
could only apply to the introduction of instrumental
music into our Service on week-days, on Friday evening
before the commencement of Sabbath, but not on
Sabbaths and Holy-days.
The lUtual.
In the Bible there is no indication of a fixed ritual ;
there are, however, a few instances of forms of prayer
prescribed for certain occasions. There is the priests'
blessing (Num. vi. 24—26); the thanksgiving on
bringing the first-fruit offering to the Temple (Deut.
xxvi. 3—10); prayer on distributing the tithes which
accumulated in three years {ibid. 13—15). David
(Ps. Iv. 18) says, "Evening, and morning, and at
430 THE JEWISH RELIGION.
noonday do I pray ; " Daniel " kneeled upon liis knees
three times a day and prayed, and gave thanks before
his God, as he did aforetime" (Dan. vi. ii); but
nothing is said about the form and the contents of
these prayers. The Mishnah first speaks of certain
fixed forms of prayer : the " Eighteen " (n-i:^j; n^lDt'),
the reading of Shema (ynK' n^np), and Benedictions
(ni3"ia). The composition of the tefillah, " Prayer " par
excellence, is attributed to the Men of the Great Syna-
gogue (n^njn nOJS ""t'OS), but only in its outlines. The
jumber of the paragraphs, the theme of each paragraph,
and the formula by which it is concluded may then
have been fixed, the rest being left to be filled up by
each supplicant according to his capacity. It was but
natural that prayers uttered repeatedly by men eminent
for their piety should be eagerly copied by others, and
gradually become, to some extent at least, fixed forms
of prayer. The tefillah, however, in the time of the
Mishnah was by no means identical with the tefillah
of the Men of the Great Synagogue. The destruction
of the Temple necessitated several changes ; e.g., the
prayers for the welfare of Jerusalem, for the prosperity
of Israel and of the Holy Land, and for the acceptance
of the Service in the Temple were altered in accord-
ance with tlie new state of affairs.
The Mishnah speaks of the tefillah as a well-known
existing institution ; it seems that it was the regular
prayer in the Synagogue Service, and the discussion
whether the tefillah should be repeated every day in
extenso or in an abbreviated form (Mishnah, Berachoth
iv. 3) refers probably to the prayer recited privatim
(tti^ n'psn), and not to the Service in the Synagogue.
OUR DUTIES. 431
The prescribed " Eighteen Blessings " were the frame-
work, into which each man was expected to fit in liis
peculiar, individual supplications; whilst in the public
Service the tcfillah remained uniform. In the days of
Rabban Gamliel of Jamnia, and with his sanction, an
important addition was made by Samuel : a prayer for
the discomfiture of those who by slander, denuncia-
tion, or other wicked means attempt to undermine
the existence of the Jewish religion and community
(D''pnvn nain or D''rDn DDIsV In some congregations
two other paragraphs (ni2^ nx and D^t^n^^l) were at the
same time combined into one, in order to keep to the
traditional " Eighteen Blessings." "
The reading of shcma in the evening and in the
morning, the three sections constituting the sJiema,
and the order of these sections, are assumed in the
Mishnah as fully established by law and usage. Only
a few regulations are discussed concerning the time
and the mode of the reading. There was this diSer-
ence between the custom of the Babylonian Jews and
that of their brethren in Palestine, that the latter
omitted in the evening the passage referring to isitsith.
Later on, however, the Palestine Jews conformed to
the Babylonian custom. Suggestions have been made
^ Attempts have been made to modify and to soften down the
seemingly harsh words against those who design our ruin ; some even
wish to have the whole paragraph expunged from the prayer. In these
attempts it has been ignored that the prayer is not directed against
certain persons or nations ; it is a petition for the protection of Israel
from the wicked plans of evildoers.
" Tiiis fact is probably the source of the statement in Midrash Rab-
both (Num. xviii.), that the tefillah before the birchath ha-tsadukini
was added contained seventeen paragraphs.
432 THE JEWISH RELIGION.
to substitute otlier Biblical passages for shcma, but
they Lave been rejected. Several attempts have been
made to introduce, as an addition to the three sections
of shcma, the reading of the Decalogue ; the addition
was disallowed, lest people should be misled to think
that the Ten Commandments alone were to be observed,
and that the other laws were not binding (Babyl. T.,
Berachoth I2a)}
The Benedictions which precede and follow the
reading of shcma were fixed in the time of the Mishnah
as regards number, order, and form ; but the contents
were left unsettled for some time (Mishnah, Berachoth
i. 4) ; in the Gemara their wording is still a subject
for discussion. The same can be said with regard
to the relative order of shcvia and tcfillah. For the
Evening Service the tcfillah seems to have generally
been considered as optional. As to Benedictions in
general, their obligatory character is assumed in the
Mishnah as admitted by all, and only their form seems
to have been fixed by the regulations mentioned in
Berachoth vi.-ix.
The Mishnah (Megillah iii. 4-iv. 10) includes a
number of regulations concerning the reading of the
Law, the Prophets, and the Book of Esther. Detailed
rules were laid down for the reader and the translator
(mcthurgcman), pointing out which passages should be
omitted in the translation, and which should be omitted
^ In the Temple the priests recited daily the Decalogue, and no
objection was raised, because the congregation — priests, Levites, and
general worshippers — constantly changed; and secondly, the very
Service in the Temple sufficiently proved the existence of other Divine
laws. — This ruling applies only to the addition of the Decalogue to the
shcma, not to its introduction into any other part of the Service.
OUR DUTIES. 433
even in the original. It seems that there was a regular,
consecutive reading, which was interrupted on extra-
ordinary days by the reading of passages referring to
these days.
The ritual which was adopted for the priests in the
Temple was an abridged form of the ritual then in
general use. It was as follows : They commenced
with a benediction — the first of those which precede
the shema (lis "iw) ; then they read the Decalogue,
shema (the three paragraphs), and three further bene-
dictions, n''VM riDS, muy (corresponding to n^i in our
prayer), and the blessing' of the priests (Mishnah,
Tamid v. i).
A special ritual is also mentioned in the Talmud
(Mishnah, Taanith iv. 2) for the Maamadoth and the
Fast-days.-^ There were four Services daily, as on the
Day of Atonement. The principal feature in the
Service of the Maamadoth was the reading of the first
chapter of Genesis.
At the conclusion of the Talmud (about 500 c.E.)
the essential parts of our present ritual were already
in a settled state ; the shema with the benedictions
preceding and following, the tefillah with its variations
for New-moon, Sabbath, and Holy-days, the reading
from the Law and the prophets, and Hallel. The
Seder evening Service was complete in its main parts,
■' The priests were classed in twenty-four divisions ; they had to
perform a week's active Service in the Temple by turns ; the same
was the case with the Levites. The Israelites of the district of which
it was the turn cf the priests and the Levites to serve in the Temple
sent a deputation (Maaviad) to Jerusalem, who represented them in
the Temple ; whilst they themselves held special prayer meetings, called
Maamadoth.
2 E
434 THE JEWISH RELIGION.
Of the Benedictions (Berachoth) on various occasions
both form and contents were fixed, and the rule was
laid down by Rabbi Meir (Berachoth 40a) that he
who uttered a herachah in a form different from that
fixed by our Sages has not fulfilled his duty (or,
according to Maimonides, Hilchoth Berachoth i. 5, is
in error). Notwithstanding this rule, however, changes
were made ; new benedictions were introduced and old
ones discontinued.^ — Kaddish and Kcdushah seem to
have formed part of the Service ; of the latter the
Talmud mentions the name, of the former the response :
" May his great Name be praised" "|-ii3?D bnjn ')'0^' XiT*
or 'JD xm n''?D:r xrr (Comp. Babyl. Talm., Berachoth 3a).
In the next period, that of the Geonim, we meet
with the complete Siddur, " Arrangement " or " Order "
of Service for ordinary days, for Sabbaths and Fes-
tivals, Benedictions for all occasions, and Piyyutim as
optional additions. Such a Siddur was arranged by
the Gaon Rabbenu Saadia (892-942), and another by
the Gaon Rabbenu Amram (about 880). Henceforth
the principal prayers underwent only insignificant
alterations. Of the next period the most important
Siddurim are those included in the Mishneh-torah, at
the end of the second book, and that contained in the
Machzor Vitry?
The additional prayers and piyyvMm, being optional,
varied according to the taste of each congregation and
^ E.rj., the addition of DD ^V\> |ni3n to. and the omission of
in "•3::'y vh^ from, the -inEi'n nm^.
^ Maclaor, lit., "Cycle" of prajers, both the obligatory and the
optional, or the oniinary tcfilloth and the piyyutiiii, for the various
seasons of the whole year. It is called Machzor Vitry, after its ccm-
piler, Simclia of Yitry (about iico).
i
OUR DUTIES. 435
its leaders ; iu course of time these variations became
permanent ; the same was the case with minor changes,
especially in the less essential elements of the Service,
and thus the various Minliagim (Rites) of the various
congregations came into existence. The principal
Minliagim of importance for us are : the Polish, the
Sephardic, the German, and the Italian Rites. ^ In
the following description of the Ritual only the two
rites adopted in the principal Synagogues of the Anglo-
Jewish congregations in England will be noted.
Prayers at Fixed Times.
Although we constantly enjoy the blessings of God,
the very breath we breathe being the gift of our
Heavenly Father, yet certain seasons of the day, of
the week, of the month, and of the year have been
selected as especially fit for reminding us of God's
kindness, and predisposing our heart to devotion.
Thus in the day, morning, noon and evening have
been fixed for prayer ; in the week, Sabbath ; in the
month. New-moon ; in the year, the Festivals.
We have three daily Services : Ifaarihh, " Evening
prayer ; " SJiacharith, " Morning prayer," " and 3Iin-
chah, "Afternoon prayer." On Sabbath, New-moon,
and Festivals an " Additional prayer," Musaf, is inserted
^ As to the importance of minhag in our religious life, see above
p. 420.
" According to the Mishnah (Berachoth iv. i), the time fixed for
this Service is the first fourth of the day ; but the notions of "early"
and "late" are now different from what they were in ancient times.
An extension of the time has long been conceded, especially for the
Public Service on Sabbaths and Festivals.
436 THE JEWISH RELIGION.
between the Morning and tlie Afternoon Services, and
on the Day of Atonement, Ne'ilah, " Concluding Ser-
vice," is added after Mincliah.
The two most essential elements in these Services
are: (i) the Eeading of Shema (sJOL^ nN"*"!!":?), in the
Maarihh and the Shacharith ; (2) the TcfiUah or
Amidah, common to all the Services.
I. Tlic Beading of Shcma.
In obedience to the precept, " Thou shalt speak of
them," i.e., of " the words which I command thee this
day — when thou liest down and when thou risest up/'
three sections of the Law are read daily in the morn-
ing and in the evening, viz., (i) Deut. vi. 4—9, be-
ginning yoti' "Hear;" (2) Ibid. xi. 13—21, beginning
"lytDKTi Vty^ Lii< n^m "And it shall be if ye will diligently
hearken;" (3) Num. xv. 37—41, beginning 1'' nox^l
" And the Lord said." The first section teaches the
Unity of God, and our duty to love this One God with
all our heart, to make His Word the subject of our
constant meditation, and to instil it into the heart of
the young. — The second section contains the lesson of
reward and punishment: that our success depends on
our obedience to the Will of God. This important truth
must constantly be kept before our eyes and before the
eyes of our children. — The third section contains the
commandment of tsitsith, the object of which is to
remind us of God's precepts : " Ye shall see it and
remember all the commandments of the Lord and do
them, and that ye seek not after your own heart and
vour own eves, after which ve use to qo astrav, that
OUR DUTIES. 437
you remember 'and do all my commandments, and be
holy unto your God."
The reading of the shema is preceded by two
herachotk: (i) lis "IVI"' Praise of the Creator for the
regular sequence of day and night, light and darkness ;
(2) nm nnnx or ^h)]} nnnx Praise of His goodness in
giving us the Torah, and prayer for His assistance in
the study of the Torah. The slicma is followed by a
hcrachah on the Redemption of Israel ; it contains a
reflection on the last words of shema, " I am the Lord
your God," an expression o£ our faith in the truth of
these words, which strengthen our belief in the future
Redemption of Israel/ In the Evening Service a second
herachah follows, beginning i33''3K'n, and containing a
prayer for protection during the night."
2. The Tcfillah or A-midah.
The Tcfillah, " Prayer " pa?- excellence, is called
Amidah (lit., " standing "), because the worshipper
stands during' the time he offers it up. It is also
called Shemoneh-esreh, " Eighteen," because it contains
on most occasions eighteen (or nineteen, comp. p. 431)
paragraphs, each concluding with a benediction.
■• As to the principle expressed in these three ierachoth, see supra,
p. J 70.
^ In the German Ritual for week-days a third berachaJi, beginning
U?)V? ^^ "11"!^ ^^'^ concluding vti'yD ^3 ^i?1> is added. This herachah
seems to have been at first a substitute for the Amidah, which was
optional in the Maaribh Service. The substitute became in many con-
gregations an integral part of the Maaribh, and was retained even
when the Aviidah was generally adopted as obligatory. On the eve of
Sabbath and Festivals the Aviidah was always recited, and there was
no need for the substitute. The third berachah is therefore absent
from the Maaribh on these eveninsrs.
438 THE JEWISH RELIGION.
The first three paragraphs contain praise of God's
goodness to us, the descendants of the pious patri-
archs (l), His omnipotence (2), and His holiness
(3)-
The next thirteen paragraphs are petitions for our
individual and national well-being. For our indi-
vidual well-being (4—9), namely, for reason and wisdom
(4), assistance in our endeavour to return to God (5),
forgiveness of our sins (6), deliverance from trouble
(7), from illness (8), and from want (9). — For our
national well-being (10— I 5), namely, for the gathering
of those who are scattered ( i o), under good leaders
(11), protected from the evil designs of our foes (12),
for the support of the faithful (13), the rebuilding of
Jerusalem (14), and the advent of Messiah (15). The
sixteenth paragraph is a prayer that our petition may
be accepted. — The last three paragraphs include a
petition for the re-establishment of Divine Service in
the Temple of Jerusalem (17), thanksgiving (18), and
prayer for peace and prosperity (19). When the
prayer is finished we express the wish that our lips,
from which prayer to God has come forth, may not be
defiled by unworthy language.
On Sabbaths, Holy-days, and in every Musaph tlie
thirteen middle paragraphs are replaced by one in
which reference is made to the characteristic feature of
the day ; in the Musaph of New-year three herachoth
(p, 404) are substituted for the thirteen middle hera-
choth of the ordinary tefillah. The thirteen paragraplis
have been eliminated in order that we should not be
reminded on Sabbath and Holy-days of our failings,
wants, and troubles ; that those seasons should be
OUR DUTIES. 439
marked by a happier and naore cheerful mood than
ordinary daj^s (siqjra, p. 3 54)-
There are two shorter forms of the tcfillah for urgent
occasions : the one is a substitute for the " Eighteen,"
in which the middle thirteen paragraphs are contracted
into one ; it is callediij^nn (the first word of this middle
section), or nx'j? n31Dt' j'^yo " abstract of the ' Eighteen.' "
The other is a contraction of the Friday evening
tefillah, and is called ynC' pj?D ''' abstract of the ' Seven
(scil., paragraphs forming the tejillah), originally in-
tended for those who were too late for the full Service.^
Each of the above Services ends with a prayer called
after its initial word alcnu, " It is our duty." In this
prayer we thank God that we have the privilege of
proclaiming His Unity, and express our hope to see the
worship of the One God adopted by all mankind. It
is omitted between two Services following closely the
one upon the other.
In addition to the above, the Service contains the
following parts : —
(I.) "inti'n mmn " Blessings of the Morning," forming
the first part of the Morning Service. It contains
benedictions, reflections, and prayers suggested by the
change from night to day, from sleep to wakefulness,
from rest to activity.
(2.) Psalms. — Our Service contains various groups
of psalms : chief among them the mizmorim or jkshIcc
dezimrah ("songs" or "verses of song"), and shir shel
yo'in (" song of the day "), in the Morning Service. The
former include Ps. cxlv. to cl., some other psalms, and
^ See note 2 on p. 446 ui.
440 THE JEWISH RELIGION.
the song of Moses (Excel, xv.). The latter correspond
to the songs of the Levites in the Temple, and consist
of Ps. xxiv. (for Sunday), xlviii. (for Monday), Ixxxii.
(for Tuesday), xciv. (for Wednesday), Ixxxi. (for Thurs-
day), xciii. (for Friday), and xcii. (for Saturday). — The
repetition of Ps. cxlv. three times 'a day, twice during
Bhacharith and once during Minchali, is an old tninhag
(Babyl. Talm., Berachoth, p. 4&).
(3.) Supplications (□'•j'ljnn) added in the Morning
and the Afternoon Services after the tefillah.
(4.) Readings from the Bible and Post-Biblical
Sacred Literature, such as Num. vi. 2 2 sqq. (priests'
blessing) ; Gen, xxii. (binding of Isaac) ; Exod. xvi.
(manna) ; Mishnah, Peah i. I, and Babyl. T., Shabbath
12/(1, in the earlier part of the Morning Service ; and
words of comfort (beginning |rv^ xai) from the Prophets
after the " Supplications." Originally an exposition of
the Written and the Oral Law followed the " Supplica-
tions," and concluded with Messianic prophecies, re-
cited in Hebrew and in the Chaldee Version.
(5.) Biblical and Post-Biblical passages referring to
the Sacrificial Service, in the Morning and the After-
noon Services.
In addition to the above Services, read either in the
Synagogue or privately at home, there is a special
prayer read by us before retiring to rest. The chief
element in it is the first section of sltcma ; hence tlie
name ntocn hw yOK' n^np " Reading of shema before
going to bed." Some psalms and supplications are
generally added.
OUR DUTIES. 441
Puhlic Serrke, nn^'n rh^T\}
The following points mark off the Public Service
from the various forms of private prayer : —
(i.) Kaddish, " Sanctitication," a prayer for the
universal sanctification of God's name, which will dis-
tinguish the age of Messiah. In the second part of the
Kaddish we pray for the Messianic peace, and in the
last sentence express our hope that it may soon be
granted.
Formerly the Kaddish concluded the Service ; at
present it is recited at the end of the Service in its
full form (d'^C cnp " the whole Kaddish ") ; the first
half (cj'np ''^n " hult'-Kaddisk ") has its place at the end
of a section of the Sei'vice — e.g., after the mOTT ''p\Dti in
the Morning Service; a third form is recited by mourners
after ly'py and after special hymns or psalms ; it is the
whole Kaddish with the omission of the sentence be-
ginning ^npnn. It is called oin^ cnp ^'Kaddish of the
orphan," and is intended to express the mourner's faith
in God and his resignation to His Will. — Sometimes
a special Kaddish, called Kaddish dirahhanan, is recited
after the reading of some Talmudic or Midrashic pas-
sages. It is the same as Kaddish shalem, except that
the sentence beginning Slpnn is replaced by a prayer
for the welfare of the scholars, the Rabbis, and their
pupils.
^ As to the merits of Public Service, see above, p. 284. Ten male
persons of thirteen years and upwards constitute a congregation, "113^*
(or p3D "number" or "quorum"), and their united devotions form
Public Service ("113^3 H^Sn)' '"*'^' which tlie additions enumerated
above are introduced.
442 THE JEWISH RELIGION.
(2.) Repetition of the tcfillah by the Reader, with
the addition of Kedushah before the third paragraph,
and the Priests' Blessing before the last paragraph,
of the tcfillah. The Kedmhah, "Proclamation of the
Holiness of God," is based on the visions of Isa. vi. and
of Ezek. iii., with citation of three verses, Isa. vi. 3,
Ezek. iii. 12, and Ps. cxlvi. lO, in which the Holiness,
Glory, and Kingdom of God are proclaimed.
The Priests' Blessing, originally spoken by priests,
descendants of Aaron, is now in most Synagogues
included by the Reader in the tcfillah by way of
quotation ; only on Holy-days it is pronounced by
the priests.
(3.) minn nxnp " the Reading of the Law," and the
" Lessons from the Prophets " (nTJSn), with the bene-
dictions preceding and following (supra, p. 348).
Occasional Prayers — Bcyicdictions, ni3"i3.
The feeling of our dependence on the goodness of
God must constantly be present to our mind. AVhat-
ever we enjoy, be it in the form of eating or drinking,
or some pleasing or remarkable sight, an agreeable
smell, a festivity on a joyful event, or the performance
of a Divine commandment (m^'o) ; whatever befall us,
whether it be pleasant or unpleasant — all this we con-
sider as sent to us by the Will of the Almighty, and
we express our conviction by a suitable hcrachah.
The general rule is thus laid down by our Sages : It
is unlawful for man to enjoy anything on earth without
previously acknowledging by a hcrachah that God is
the source whence the enjoyment is derived. For
OUR DUTIES. 443
different cases different forms of " blessings " have been
fixed by our Sages. In some cases the enjoyment is
also followed by a prayer of thanksgiving, the most
important being the prayer after meals, called jnon n3"i:i
" Benediction for food or Grace." ^ In the Mishnah
it is called " Three Blessings " (ni3"i3 11-6^'), because it
consisted originally of three paragraphs, each ending
with a benediction. The three paragraphs are the
following: (i) ]Tn nD")3 ("Benediction commencing
itn "), in which we praise God's providential care of all
creatures, (2) nxnin "Thanksgiving," or pxn n3"i2
(Benediction referring to Palestine). In this paragraph
we offer thanks for our individual sustenance, as well
as for our national gifts : Palestine, the Covenant, and
the Law. (3) Prayer for the restoration of Zion and
the rebuilding of the Temple (D^^^nT TJl).- — Subsequently
a fourth paragraph was added (3"'t20ni 21t3n '"' who is good
and causes His creatures to be good ") in commemo-
ration of the relief given to the Jews after the close
of the war with Hadrian.^ — On certain occasions, e.</.,
at a wedding repast, suitable additions are made.
Besides these, various supplications have been added in
later times.
There are various short forms of this pton n3"i2 ;
the shortest is that for children, " Blessed be the
Merciful, the Giver of this bread." ^ — When three
grown-up male persons or more have their meal to-
^ Before meals we wash our hands, say the blessing, Q"i"]i n?''l3J ?]}>
and eat a piece of bread after having said thebcrachah, X'VIOH. — Some
wash their hands a second time (□'•JlinX D^D) before Grace. See
Shulchan-aruch, Orach-chayyim clxxxi.
^ Conip. Babyl. Talm., Berachoth, p. 486.
^ xn^a ''xm nniD xj^m ina ^^ i^::v:) Vjh^^u^ ina-
444 THE JEWISH RELIGION.
gether, a special introductory form is used, called pOT
" summons to prayer," one of the company acting as
Reader, aiid the rest forming the congregation.
Another form of thanksofivinof is the " Abstract of
the Three Blessings " (phl^ 'CV^), consisting of one
paragraph wliich contains the whole of the Grace in a
contracted form, and is used after cake, wine, and the
like.
No restriction is enforced upon us if we desire on
our part to give expression to our feeling of gratitude
and reverence toward the Almighty in our own words
on occasions not provided for in the ancient forms of
benedictions and prayers. In order, however, to make
a distinction between the forms of obligatory herachoth
fixed by our Sages and the optional ones introduced
by ourselves, we do not employ the words, " 0 Lord,
our God, King of the Universe," which are essential
in the former.
Notes.
I. On Page 424 sgg.
Among the different minhagim observed in the Synagogue the
following are noteworthy : — The head is kept covered, the hands
uncovered ; gloves are generally taken off before the beginning
of the Service. It was customary to spread forth the hands
duri ng prayer, and the phrase " spreading forth the hands " is used-
in tlie Bible in the sense of "praying." The priests still raise
their hands when pronouncing the blessing. Isaiah, rebuking
tliose who prayed to God without seeking purification from evil
deeds, says, "And when you spread forlh your hands I will hide
mine eyes from you ; yea, when ye make many prayers I will not
hear ; your hands are full of blood" (Isa. i. 15). Following the
example of the Psalmist, '• I will wash my hands in innocency,
so will I compass thine altar" (Ps. xxvi. 6), we wa~h our hands
OUR DUTIES. 445
before prayer, as a symbol of the duty of purifyincr our conscience
from guilt before approaching the Almighty with our petitions.
We thus uncover our hands as if to say, "The reproach of Isaiah
does not apply to us ; we have tried to free our heart and our
hands from guilt."
A custom frequently animadverted upon is the habit which
many Jews have adopted of swinging their bodies forward and
backward during prayer. We consider it a more decent way to
stand or sit still when communing with the Supreme Being. Both
M'ays hnd support in the Talmud (Babyl. T., Berachoth 31(7, and
Shabbatli loa) ; whilst the one stands like "a servant in the
presence of his master," the other gives way to his emotions and
e.xcitement. The Magen Abraham, on chap, xlviii. 4, says : " He
who follows the one example is right, and he wlio follows the
other is likewise right : all depends on the devotion of the heart."
Rabbi Jehudah ha- Levi in his Cuzari (Book II. chap.xli.) mentions
and explains the custom of shaking during prayer. The habit of
accompanying the emotions of our heart by corresponding motions
of our body has produced the custom of raising the whole body
upwards when uttering the word '• lioly " in the kedushali.
During tefillah we remain standing in tlie same place ; at the
end, when we have finished our petition, we retire slowly a few
steps backward ; the same is done by the Reader during the last
paragraph of the kaddish. It is as if, our petition ended, we
leverently withdrew from the heavenly King who has given us
audience during the jirayer.
We bend the knee, incline our head, and bow down on certain
occasions during the Service, but we do not kneel during prayer.
—It has perhaps been avoided as an idolatrous practice, with
reference to Judges vii. 5.
When the Ark is opened and the Scfcr is taken out or put
back, we stand and show our respect for the Word of God in
various ways. Some bow the head ; others, considering this as
worship, kiss the Sefer, or otherwise express their reverence.
The traditional way in which the kohanini proceed to bless
the people is this : they remove their shoes, as the priests did
who ministered in the Temple ; water is then poured over their
hands by the Levites, the ablutions of the ancient priests being
thus imitated to some extent (see Exod. xxx. 20). It is a holy
act, and is done in the Synagogue generally in front of the Ark.
446 THE JEWISH RELIGION.
The priests ascend the stejjs of the hcchal and wait till called upon
by the Reader to pronounce tlie blessing. They turn toward the
congregation, spread forth their hands in the traditional manner,
and cover head iind face with the talith, in order not to be dis-
turbed in their devotion by the sight of the congregation before
them ; the Reader dictates the words of the benediction to theiu
to guard against any mistakes being made by them. The con-
gregation, giving special importance to each word, add Biblical
quotations and special supplications during the interval between
one word and the other. Of greater importance, however, is
respectful listening to the words uttered by the priests, and
chanted by them is a peculiar traditional tune. The priests turn
to all directions while pronouncing the blessing, expressing
thereby that they would have no one excluded from the blessing.
Some hohanim refuse to perform this duty, pretending or
believing that they are unworthy to bless the congregation. This
is a mistake. Those who feel that they are unworthy must try
by improved conduct to render themselves worthy, but dis-
obedience to the direct commandment of the Divine Law is
certainly not the beginning of improvement. Others object to
the singing, in which they are unable to join ; others to taking
off their boots. The excuses are certainly insufficient. But as
these two elements are less essential, they might, if necessary, be
dispensed with if the fulfilment of the commandment is secured
thereby.
2. On Page 439.
There are various parts in our Service which originally seem
to have formed a substitute, under certain circumstances, for
a section of the Service or for the whole of it, but were subse-
quently, when the circumstances altered, embodied as an integral
part of the Service in addition to the sections which they had
replaced.
In the Morning Service there is in the section called m3"lll
"in:^'n a prayer beginning D^^< XD' D^iyi? and concluding QS^r:;^
^"' "IDS- This prayer, preceded by an exhortation to be God-
fearing in secret— Avhen persectttion prevented pitblic worship of
God — contains an expression of pride in our history, and of
gratitude to God that we have the privilege to proclaim the
OUR DUTIES. 447
Unity of God in the words, "Hear, 0 Israel," etc., and a petition
for the fulfilment of the Messianic prophecies.
In the Maaribh the part beginning ch)^^ ''* "jll^ and ending
Vi:'yo ^3 hv was originally a substitute for the Amidah, and the
conclusion of the Evening Service for those who considered the
tefillali in the 'evening optional. Similarly, on Friday evening
the contracted tefillali was originally a substitute for the tefillah
for those who came late. In both these and similar cases the
substitute and its original have been retained as integral parts of
the Service.
3. On Page 442 (2).
In the public Service the tefillah is repeated by the Reader
after the silent prayer (E^•^?3) of the congregation T!\\\?, minhag
must have been introduced very early. In the Talmud (end of
Eosh ha-shanah) it is spoken of as a regi^lar institution, its i)ur-
pose is discussed, and the reason stated why we should not
dispense with the Reader's repetition or with the silent tefillali.
It seems that there was, on the one hand, a desire on the pai't of
the congregants to have an uninterrupted silent tefillah in which
ihey could give suitable expression each one to his personal
and peculiar wants and wishes. On the other hand, there was
also a desire felt by many to be guided in their devotions by the
Reader. Our minhag satisfies both requirements. But it is a
grave error to think, as unfortunately many do, that, while the
Reader repeats the tefillah, the congregants may turn their heart
and mind to other things, however holy these be. The congrega-
tion and the Reader must be united in devotion during n^SJl
"lin^'D? i^ud where the continiied concentration of thought during
the tefillali and its repetition seems unattainable, it would be
better to sacrifice the minhag of repeating the tefillah rather than
to have the repetition of the prayer without the participation of
the congregants, or even without decorum.
In the repetition of the tefillah the keclushah forms an important
addition. The essential idea of the hedushah is repeated thrice
during ihe Morning Service, viz., in the first of the benedictions
preceding the shema, in the tefillah or Amidah, and in the con-
cluding section commencing jVVP X3"l.
In the first hedushah (called "i^'in nL*"np), while praising God
448 THE JEWISH RELIGION.
as the Creator of light and of the heavenly luminaries, we intro-
duce these, as proclaimin<i, as it were, the holiness and glory of
God in tlie words of the Proi^hets. In the last kedushah (called
Sn^DT nti'np or nCi'npn NIT'D) we merely read, among other
passages from the Prophets, those verses of Isaiah and Ezekiel
which contain the chief sentences of the kedushah. In the keda-
shah of the tefilhih the Reader summons the congregation to pro-
claim the sanctification of God in the manner of the angels above ;
it has therefore its place only in Public Wor-hip, whilst as to the
other two hedushoth there is no difference whether a person prays
by himself or in a congregation of worshippers.
As regards 1d~i31 Clp, two prayers generally united, it must
be remarked that in their meaning they are disunited : the half-
kaddish is the conclusion of the viizmovim or pesuke dezimrah, and
ISIil is the commencement of the next section : shema, with its
benedictions. The halt-kaddish, wherever it occurs, concludes
some section of the Service. In shacharith, after Amidah, or after
'' Supplications," or after the Reading of the Law ; at Musaf,
Mmchah, Ne'Uah, and Maarihh after the introductory jjsalms.
The hdli-kaddish before the Amidah in the Maarihh is probably
a remnant of the whole kaddish that used to be said when the
Service ended there and the Amidah was considered optional
(nitri).
4. On Page 442 (3).
An important element in the Service is religious instruction.
The means adopted were the reading of the Torah and Haph-
tarah, the introduction of moral lessons, principles of faith,
exposition of Divine precepts into the Service, and lectures con-
taining various lessons, exhortations, and explanations of the
Biblical and Post-Biblical Sacred Literature. These lectures
are an ancient institution. The prophets instructed the people,
especially on New-moon and Sabbath (2 Kings iv. 23) ; the
Scribes and the Rabbis of the Talmudic age expounded the Torah
and other Biblical and Post-Biblical writings ; they were followed
by darshanim and mac/gidim, the modein preachers and ministers.
The aim of these lectures is to create, maintain, or intensify the
fear of God and the love of the Torah {Q-<r>'C* nXT'1 min nnns).
The Sermon has lost much of its original force and influence.
The cause of tliis fact is probably to be sought chiefly in the
OUR DUTIES. 449
materialism and scepticism of the age, but to some degree also
in the character of the sermon. It cannot be denied that the
pulpit, instead of being made a place from which Love of Torah
and Fear of God receive life, encouragement, and strength, is
frequently turned into a platform for discussing communal or
personal quarrels or theological controversies, or creating a dis-
content with existing institutions, without sutRciently considering
the result of such discontent. Themes like these are not outside
the province of the preacher, but they must not be the staple of
his discourses, which must principally seek to foster niin n^riN
WJDC nXT'l in the hearts of the congregants. As to the history
and literature of this branch of the Service, see Zunz, Die
Gottesdicnstlichen Vurtriige der Juden. Berlin, 1832.
5. On Page 420.
The question is frequently asked whether special meetings and
Services may be arranged w'ith a view of imjjroving the religious
status of the Jewish community. There is no reason why attempts
should not be made in this direction. By all means let every-
thing be done that is conduciA^e to a revival of religious feeling
and religious practice. But in sucb attempts care must be taken
that nothing be done that is contrary to the precepts of the Law,
both "Written and Oral ; that the teachers, preachers, or lecturers
do not themselves display a disregard for recognised religious
authority, and by such conduct undermine the existing reverence
for the inhei-ited traditional Eeligion.
On this basis meetings on Sabbath for the ])urpose of reading
the Bible, praying, and singing, in whatever language this be
done, and special Services for the pupils of Religion Clas.-;es at
the close of the session, must be welcome to all who have a love
for our holy Religion.
6. On Page 420.
A question of equal importance that frequently disturbs the
peace of the congregation is this : whether and in how far the esta-
blished Ritual or minhag of a Synagogue may be altered. The
Ritual is not the work of one man or of one age ; it is the pro-
duct of the tlioughts and the feelings of our nation through many
2 F
450 THE JEWISH RELIGION.
centuries. Its foundation was laid by the Men of the Great
Synagogue in the time of Ezra. Generation after generation
were busy in the construction of the building ; storey was added
to storey ; from time to time new wings made their appearance.
Eeverence and piety made successive builders reluctant to pull
down what the same feelings of preceding generations had reared.
The whole formed a Sanctuary every single stone of which was
cherished and guarded against desecration. Notwithstanding the
storms and tempests to which it was exposed, and which certainly
caused a breach here and there, our Sanctuary stands still on its
ancient foundations, and its walls retain their power of resistance.
What is the duty of the present generation with regard to this
structure ? Architects or would-be architects examine it minutely
from foundation to top-stone ; but they come to different con-
clusions. We will examine these conclusions, sine ird et studio,
assuming that the examination has been conducted 6o?ia ^(Ze, with
a view of strengthening the Sanctuary, and that the reports are in
accordance with truth and the examiners' innermost conviction.
(l.) Some declare "the Building no longer attractive; there
are so many other edifices full of points of attraction both
without and within ; these must in course of time draw away the
visitors from our Sanctuary, and estrange those Avho used to fill
it." We admit the force of the argument. It has always been
the aim of those who had the management of the Synagogue in
their hands to make the Service attractive ; there is no reason
why it could or should not be done at present. Means of attrac-
tion are mostly of an external character : the art and luxury
displayed in the building and its furniture, the eloquence of the
preacher, the voice of the reader, the singing of the choir, intro-
duction of novelties, such as instrumental music {scil.^ on week-
days) and prayers in the vernacular. In themselves these things
are harmless, and although they are not the essence of the worship,
they may lead to it ; ^ and, for this reason, it must be considered
a condition sine qua, non, that the style of singing, reading, and
preaching should be such as to please the majority, if not every
one, of the congregants.^ But there is this to be feared and guarded
* The Reader must be '\)2)i PIvC' the real representative of, and
acceptable to the congregants (Shulchan-aruch I. liii, 4).
OUR DUTIES. 451
against : viz., that tlie husk be mistaken for the fruit, and true
devotion be lost. Besides, the experiment has been made, and
the desired result has not been obtained. There are plenty of
places for the enjoyment of vocal and instrumental mu.sic, with
which the Synagogue would vie in vain in jioint of attractiveness,
and novelties, us novelties, soon wear away, and bring no n-al
improvement. Let the leaders of the Synagogue strengthen the
faith of their brethren in God and His Word, maintain, by good
example, their reverence for our ancient traditions and customs,
and be themselves earnest and devout worshippers ; they will
then surelv be more successful in drawing others to the House
of God.
(2.) Another critic says : " The Synagogue Services are dis-
cordant ; " that is, the feelings expressed in our prayers have no
echo in the hearts of the worshippers. " Education and general
progress have so entirely changed the whole life of man that
he can no longer be edified by the prayers and method of
devotion followed hj our forefathers." Those who assert this, of
course, only assert it of themselves, and so far their statement
may be accepted as correct. But on examining it more closely
we find that there must be something misleading in it. For what
is the central idea of the ancient prayers and hymns ? The con-
viction that we address our Heavenly Father, who is the Creator
and Ruler of the Universe ; who is just, good, and holy ; who
alone can fulfil the wishes which we utter in our prayers, and
" who is near to all those who call upon him in truth." Does
progress of education force us to abandon this principle ? Cer-
tainly not. Those who do abandon it cannot be said to do so bv
force of education, for they are found among the educated and
uneducated alike ; and we should be false to our own Faitli if
we were to abandon this fundamental principle of our Divine
Service.
The second of the fundamental Principles of our Faith, tliougli
less general than the preceding, is yet equally essential in
Judaism, viz., the belief in Revelation, in the Integrity and the
Divine origin of the Torah, and the trutli of the Divine messages
sent through the prophets. The Ritual is replete with references
to this belief, and it would amount to a rejection of this essen-
tially Jewish Principle, if we were to expunge such references
from the Ritual in order to please a few unbelievers.
452 THE JEWISH RELIGIOX.
References to tlie Sacrificial Service, and especially prayers for
its restoration, are disliked by some, who think such restoration
undesirable. Lt-t no one pray for a thing against his ■will ; let
him whose heart is not with his fellow-worshippers in any of
their supplications silently substitute his own prayers for them,
but let him not interfere with the devotion of those to whom
"the statutes of the Lord are right, rejoicing the heart; the
commandment of the Lord pure, enlightening the eyes ; the
judgments of the Lord true and righteous altogether" (Ps. xix.
9, lo), and who yearn for the opportunity of fulfilling Divine
commandments which they cannot observe at present."^ Prayer, in
the true sense of the word, is impossible without the recognition
of God as our Master, whom we are willing to serve, and who?e
commands we desire to do, whether the act implied in them be
in other respects agreeable to us or not.
(3.) The Ritual contains many sections which owe their exist-
ence to particular circumstances that have passed away, and
to local conditions which are different from those prevailing in
the countries in which we live. Have these a right to be kept
jierpetually in the Ritual? Certainly not. There is no reason
why prayers which have become obsolete and meaningless should
not be modified or discontinued. But as a rule our prayers are
free from references to the particular causes of their composition,
and there is no need to expunge from the Service petitions,
Thanksgivings, or praises which were originally intended for a
special occasion, if they are expressed in general lerms, and have
become in the Synagogue a source of devotion and edification.
But as to the latter condition, it is diffictilt to decide whether a
liturgical composition has become, and is still, an aid to devotion.
Much depends on the individual character of the particular con-
i;re;^ation in which the question has been raised, and each case
should be decided on its own merits by a competent and respon-
sible authority.
^lany of the Piyyutivi- and Selichoih belong to this class ; also a
few .sections in the ordinary Ritual (see note 2), and the repetition
^ See above, page 417.
- Kg., D^i and ?t3, in the Musaph of the first day of Pcsach and the
eic^hth day of Succoih are based on the climatic conditions of Palestine.
OUR DUTIES. 453
of the Aviidiih, ami the Kiddash in the Synagogue on the eve of
Sabbaths and Festivals.
(4.) It is further asserted that the Ritual was formulated in
bygone times ; our wants and tastes are different from those of
former ages. We can neither pray for the sauie things nor in
the same way as our ancestors. But what did our ancestors pray
for ? For the well-being of their body and of their soul ; for the
realisation of our national hopes and the ultimate triumph of our
holy Religion. Just the same ends we wish to obtain at present,
and these objects form the substance of our Ritual. — There are
some petitions which seem to many out of place, and out of date.
Such, are petitions against cruel o]ipressors. Our fathers had
good reason to cry to the Almighty for relief, for they were
oppressed, whilst we, living in a free country, iu the enjoyment
of all the rights of citizens, have no cause whatever ior com-
plaint. If we were to separate ourselves from our brethren in
distant countries, we could expunge all such petitions from the
Ritual. This is, however, not the case ; we feel deeply grieved
at the sufferings of our brethren. We should like to see them
relieved from oppression and jiersecution, and pray to God for
His interference in behalf of the persecuted. When we use the
term " revenge " (DpJ) we do not associate witli it any base desire
to see the enemy crushed or annihilated ; we use it rather in the
sense of a just and merited penalty for evil-doers, and associate
Avith it the idea of the ultimate victory and triumph of our holy
Religion alter long periods of oppression and persecution. It is
their Faith for which our fatheis suffered, and our brethren in
some countries still suffer, and tue triumph of which forms the
centre of these petitions. Intense grief and sorrow sometimes
suggested harsh expressions, such as " Destroy our enemies,"
" Pitt an end to them," but these are figurative expressions, and
are used in the sense explained by Beruria, the wife of Rabbi
Meir : " May the sinners cease from sinning, and sinners will be
no more." Similarly we pray in the Amidali : " Let our slanderers
have no hope of success, so that evil-doers may soon vanish and
disappear ; l)reak the power of the presumptuous, and humble
them." In these words we give expression to our feeling of in-
dignation against the slanderers of our holy Religion, the revilers
of Judaism, such, e.g., as from time to time renew the blood-
454 THE JEWISH RELIGION.
accusations, or by false and deceptive arguments or otlier means
entice Jews to abandon their faith. ^
(5.) We liear frequently the complaint that the Public Service
is too long. This complaint is of a relative character ; it is
different from the feeling of joy expressed in the words, '• Blessed
are those who dwell in thy house ;" it is different from the senti-
ment of those chasidivi (Mishnah, Berachoth v. i) who sat still
a while before the commencement of the piescribed prayer, or
those who alter the conclusion thereof sit down again, sayini:,
" Surely the righteous shall give thanks to thy name ; the upright
shall dwell in thy presence" (Ps. cxl. 14). As regards the length
of the Service, we should bear in mind the principle of our
Sages : It makes no difference whether the Service is long or
short : only be devout. It is provocative of irreverence to protract
the Service unnecessarily until it becomes wearisome ; but it is
equally itnbecoming to hurry over it as though it were an un-
pleasant task. On the whole the Services, especially when they
are well regulated, are not too long, unless too much time be
spent in singing or in unnecessary interruptions.
In all cases in which a modification seems advisable and lawful
it must be borne in mind that the Ritual is a Sanctuary every
element of which is holy, and that htisty reforms may be less
effective than is hoped. It may j^erhaps be easy to pull down,
but it is not so easy to build up. Devout members of a congre-
gation may easily be alienated, but not so easily will new members
be attracted, or if attracted, permanently retained.
7. On Page 424.
Rabban Gamaliel said, " Provide thyself a teacher, and be quit
of dottbt" (Aboth i. 16). The rule laid down in these words for
every individual applies also to tlie whole community. Ques-
tions like those mentioned in the preceding note frequently
arise in Jewish congrei^ations, and cause dissension where union
is so much needed. A teacher must be appointed in every com-
1 Those who fear that the seemingly harsh expressions might imply
or suggest ideas and feelings of a baser kind can easily modify them
and remove the sting. — Similarly, expressions contrary to our taste and
sense of propriety ought to be removed.
OUR DUTIES. 455
munity, who shall be able to guide and to instruct it as to what
is right and wrong. In fact, such a teacher has, as a rule, been
appointed in Jewish congregations ; he is known by various
names: Haham (D3n), Rav (31 "Teacher"), Rabbi ('•m "My
teacher"), Teacher of righteousness {pT^ mio), and Judge (jn).
The weight of his authority is less to be determined by the nature
of his office or by Avritten conditions than by his learning, piety,
and personal influence. According to the rule, "Judge not
alone '' (ibid. iv. 8), he is generally assisted by two councillors
(dayganim), with whom he forms a court of judgment — Beth-din
— when questions of more than ordinary importance have to be
decided. The congregation must accept his decisions as final, and
must have confidence that he, like the high-priest of old, will
give his answers according to " light and integrity."
VI. The Dietary Laws.
" Tliou shalt not eat any abominable tiling " (Deut.
xiv. 3); tliat is, according to our traditional explana-
tion, everything that the Word of God declares to be
abominable (Sifre, ad locum). One of the sections of
the Dietary Laws concludes thus : " For I am the Lord
that brought you up out of the land of Egypt, to be
your God : ye shall therefore be holy, for I am holy "
(Lev. xi. 45).
Holiness is therefore the only object of these laws
that is distinctly mentioned in the Pentateuch. But
what is the nature of the holiness which they are
intended to produce or to promote ? " The Dietary
Laws," says Maimonides, '' train us in the mastery over
our appetites ; they accustom us to restrain the growth
of desire, the indulgence in seeking that which is
pleasant, and the disposition to consider the pleasure
of eating and drinking the end of man's existence "
("The Guide," IIL, chap. xxv. p. 167). And, indeed,
456 THE JEWISH RELIGION.
wherever the Law commands restraint of some bodih^
enjoyment, or restriction of any of our appetites, such
commandment is followed or preceded by the exhor-
tation to be holy, or the warning not to defile oneself.
Is there any secondary object in these laws besides
the motive distinctly mentioned ? It has frequently
been observed that Jews have enjoyed a certain degree
of immunity from epidemics that raged among their
non-Jewish neighbours. It has further been noticed
that they have a lower rate of mortality and a greater
longevity. These facts are generally explained to be
the result of a temperate life, regulated by the Divine
Law. Finding that such is the consequence of obedi-
ence to the Dietary Laws, we maj' fairly assume that
in distinguishing certain things from the rest, in pro-
hibiting some and permitting others, the Lawgiver
aimed at the health and the well-being of man's body.
Our conception of the goodness of God compels us to
believe that in recommending certain things for our
use He intended thereby to promote our well-being,
and to show us what is good for our health, and what
is injurious. But we must take care that we do not
on that account consider these precepts exclusively as
sanitary regulations, however important such regula-
tions may be. We must not lose sight of the fact
that Holiness is the only object of the Dietary Laws,
mentioned in the Pentateuch.
But what difference can it make to the Almighty
whether we eat this or that ? Surely it makes no
difference to the Almighty ; but we have faith in His
Goodness and Wisdom, and are convinced that He
knows by what means we may best attain to that
OCR DUTIES. 457
holiness which we are so frequently exhorted to seek,
and that the Divine Laws which He revealed to us
for this very purpose show the shortest and the safest
road to this aim.
With the following exceptions, the Dietary Laws
concern only animal food : —
(i.) n^iy ''Forbidden fruit," i.e., the fruit of a tree
during the first three years after its planting (Lev.
xix. 23). — The fruit of the fourth year ('•ym i;t3J) was
formerly, in the time of the Temple, brought to Jeru-
salem, and consumed there amidst praises and thanks-
giving to Him who is the source of all blessing (ibid.
V. 24). Those who lived far irom Jerusalem were
allowed to redeem the fruit of the fourth year with
silver, and to spend the latter in the holy city.
(2.) j^nn " New corn." — The Omer of barley offered
on the second day of Passover is called " the first of
your harvest" (Lev. xxiii. 10), and it was enjoined,
" Ye shall eat neither bread, nor parched corn, nor
fresh ears,^ until this selfsame day, until ye have
brought the oblation of your God" (ibid. 14).
These two laws (n^ny and lym) seem to have their
source in the dictum, " The first of the first-fruits of
thy ground thou shalt bring into the house of the
Lord thy God" (Exod. xxiii. 19).
(3.) n''N^D. — Mixture of different kinds. "Thou
shalt not sow thy field with two kinds of seed " (Lev.
xix. 19)." "Thou shalt not sow thy vineyard with
^ 7.C., of the new corn. This law of ti'^^ ai>plied to tlie corn sown
during the year preceding the festival of Passover and beginning with
the previous Passover (Babyl. Talm., Menachotii 69).
" The grafting of two species of trees one upon the other is included
in this prohibition.
458 THE JEWISH RELIGION.
two kinds of seed " (Deut. sxii. 9). In the former
case only the sowing of divers kinds is prohibited, but
the produce of such sowing is not forbidden ; in the
latter case, if the law is transgressed, the produce of
both the vine and the seed is not to be used for any
purpose whatever (nwna "ilDX), for the law is followed by
the words, " lest the whole fruit be forfeited, the seed
which thoa hast sown and the increase of the vineyard."
Although these and similar ^ precepts are introduced
by the words " Ye shall keep my statutes (*npn)," and
no reason is given for the enactment of these statutes,
it seems, from the position occupied by these laws in
a section of moral precepts, that they serve as reminders
of the important lesson that our conduct should be
regulated by the principles of contentment and sim-
plicity of life, principles which are the best safeguard
against undue desire for luxury and superfluity. The
prohibition of sowing divers kinds of seed further
reminds us of the importance of preserving our heart
in a state of simplicity and purity ; that twofold
weights, twofold measures, and especially a twofold
heart are an abomination to the Lord.
In reference to animal food the following principles
are observed : —
^ JS.g., "Neither shall there come upon thee a garment of two kinds
of stuff mingled together." Such mixture is called TJDyt^*, and applies
only to the mixture of wool and linen (Deut. xxii. ii). Another com-
mandment belonging to this category is this: "Thou shalt not plow
with an ox and an ass together" (ibid. lo). Ibn Ezra, in his Com-
mentary on the Pentateuch (ad locum), suggests the following reason
for this commandment, "The Almighty has mercy upon all His crea-
tures ; the strength of the ass being inferior to that of the ox, an
unfair demand would be made upon the strength of the former when
drawing the ploughshares together with the latter."
OUR DUTIES. 459
1. The killinof of animals aud the consumin": of
theu* flesh must not tend to create savage and cruel
habits. It is therefore forbidden —
(a.) To cut off a piece of flesh from a living animal
for our food (>nn |0 "inx " a limb of a living animal ").
(b.) To kill the parent with its young on the same
day (Lev. xxii. 28 ; comp. Deut. xxii. 6).
(c.) To give unnecessary pain to the animal in
killing it. The various regulations for the 'lawful
killing of animals, noTi'i;', handed down by Tradition
as Mosaic, ^^DD n:r?o^ n^'pn, are not only in harmony
with this principle, but seem in many instances to
have been dictated by it.
(a.) To eat the blood of beasts and birds (Lev.
xvii. 12, 14). The blood contained in the meat is
removed as far as possible by having the meat soaked
in water for half-an-hour, and then kept covered with
salt for an hour, the salt being again removed by
rinsing. This process is called Jcasher ; that is, pre-
paring the meat so as to make it kasher ("itj's " tit for
food ").
2. The flesh of beasts and birds that have died from
any other cause than having been killed in the manner
prescribed is forbidden. The flesh of animals that
have been killed in the prescribed manner, but are
found to have been affected with some dangei'ous
disease, is also forbidden as t'refah (nsiL:).^
3. With regard to the distinction between animals
allowed for food and those forbidden, all animals are
^ nD"lt2 originally designated meat of animals torn by wild beasts,
but it is used to designate food, especially meat, forbidden by the Law.
All permitted food is called kasher (~\l^'2).
46o THE JEWISH RELIGION.
divided into nonn and n^n " cattle and beast," p]iy
" bird," n " fish," and |*X' '' creeping thing."
(a.) With regard to cattle and beasts, the rule is
given, " Whosoever parteth the hoof and is cloven-
footed and cheweth the cud, that you may eat " (Lev.
xi. 3). — The clean cattle (miriD nr^rnn) and the clean
beasts (miriQ rrri) are enumerated in Deut. xiv. 4 and
5 respectively.
(b.) A number of birds are enumerated (Lev. xi.
13—19) as forbidden, but no general characteristics of
the clean or the unclean birds are given ; and as we
are uncertain as to the exact meaning of the names of
many of the birds, we only use for food such birds as
are traditionally known as " clean birds."
(c.) Fish that have scales and fins are permitted ;
others — e.g., the eel — are "unclean" (ibid. xi. 9—12).
(d.) " All winged animals that creep (^iiyn }*X*'),
going upon all four, shall be an abomination unto
you. Yet these may ye eat of, every flying creeping
thing that goeth upon all four, which have legs above
their feet, to leap withal upon the earth ; even these
of them ye may eat ; the arbeh with its kind, and the
soleam with its kind, the cJiargol with its kind, and the
chagabh with its kind " {ibid. 20-22). These are
certain kinds of locusts that satisfy the above condition.
(Comp. Maimonides, Mishneh-torah, Hilchoth maacha-
loth asicroth i. 21—23.)
(c.) " And every creeping thing that creepeth upon
the earth shall be an abomination ; it shall not be
eaten " (Lev. xi. 41). In this prohibition are included
all kinds of worms such as are found in fruit, and
mites, snails, oysters, lobsters, crabs, &c.
OUR DUTIES. 461
4. The milk of " unclean " cattle or beasts (e.j.,
asses' milk), the eggs of " unclean " birds, and the roe
of "unclean" fish (cff., caviare prepared of the roe of
the sturgeon) are likewise forbidden.
5. "Ye shall eat no manner of fat, of ox, or of
sheep, or of goat" (Lev. vii. 23). From the context
we learn that only those portions of the fat of cattle
are forbidden which in the case of sacrifices were
burnt upon the altar as an offering made by fire unto
the Lord," viz., " the fat that covereth the inwards,
and all the fat that is upon the inwards, and the fat
that is upon the kidneys which is by the flanks "
{ibid. in. 3, 4). The forbidden fat is known by the
name nhn, chelehh, whilst the fat permitted as food is
called }0"IC', sliuman.
6. " Therefore the children of Israel do not eat of
the sinew which shrank, which is upon the hollow of
the thigh, unto this day : because he touched the
hollow of Jacob's thigh in the sinew that shrank "
(Gen. xxxii. 33). This law is designed to remind us
of the wrestling of Jacob with the man who attacked
him, which struggle forms a type of Israel's fight
against the evil threatening him Irom within and from
without, and teaches us the lesson that, despite tem-
porary troubles and struggles, Israel will ultimately be
victorious. The hind-quarters of cattle are not eaten
unless the forbidden fat and " the sinew that shrank "
(nK*3n T'j) have first been removed from them.
7. " Thou shalt not seethe the kid in its mother's
milk" (Exod. xxiii. 19). Tradition explains this law
as forbidding all mixture of meat and milk (n^na "icn).
In its literal sense the verse in which this law is
462 THE JEWISH RELIGION.
mentioned seems to point to the duty of self-restraint,
as if to tell us that we should not greedily devour the
first ripe fruit, or the young immediately after their
birth.
The significance of the law may be learnt from the
fact that it is mentioned three times in the Pentateuch.
Hence the strictness with which this commandment is
observed in Jewish homes. In a Jewish household,
established in accordance with Jewish law and tradi-
tion, there are two separate sets of utensils, the one to
be used for the preparation of meat-diet, the other
for the preparation of milk and butter diet.
The flesh of fish is not considered as meat in this
respect, nor are fish subject to the laws of shechitah.
Notes.
I. On Page 459 — irt.
The prohibition of eating meat taken from the body of an
animal whilst alive is based on the words iS iDT "i:j'33n "lt^'n "JN
I^DSn "But flesh, when the blood thereof is in its soul, shall ye
not eat " (Gen. ix. 4). The phra?e " to be in the soul " means to
be surrounded and animated by the soul, to be in the midst of
active, living organs of the animal. " The blood of an animal is
in the soul thereof " may therefore be paraphrased thus, " The
blood hath its vital powers and the animal is alive." (Comp.
Lev. xvii. 11.)
This prohibition is one of the n3 ''21 DIVO y^t^' "the seven
Noachide commandments," i.e., commandments which, according
to Tradition, were already in force in the days of Noah, and are
binding on all his children or all mankind, and not on the
Israelites alone ; viz., (i) the prohibition of idolatry (mt muy),
(2) of murder (m n"l^''^:^•), (3) of adultery (niny 'l^j), (4) of
blasphemy (d^'H n3"l2), (5) of robbery (^TJ), (6) of eating meat
taken from a living animal (^nn p "I3S), and (7) the institution
of courts of justice (j^jn;. See Babyl. Talm., Sanhedrin 56a.
OUR DUTIES. 463
2. On Page 459 — \c.
The existence of certain rules concerning killing animals for
food included in the oral teaching of the Torah is derived from
the following passage : " Thou shalt kill of thy herd and of thy
flock which the Lord hath given thee as I have commanded
thee" (Deut. xii. 21). In the Commentary of Rashi, ad loaim,
we read : " Here we see that certain commandments have been
given with regard to the killing of animals, how this should be
done. These commandments are comprised in Ililchoth Shechituh,
which form part of the Oral Law, revealed to Moses on Sinai."
They are fully discussed and explained in the first chapter of the
treatise Chidlin.
Any deviation from these rules in the act of killing the
animal renders the shechitah unlawful (n^IDD)- The killing of
cattle, beasts, or fowl for food is therefore entrusted only to such
persons as possess a knowledge of the rules of shechitah and are
skilled and trustworthy. The heth-din or the Chief-Rabbi decides
whether a person has duly qualified himself for the office of
shochet (t2^1t^')^ ^^^ whether he may kill animals for hasher food.
It is the duty of the shochet to examine the animal before killing
it, and to satisfy himself that it is not in a dying condition ;
alter the shechitah of any cattle or beast (ntSHQ or n^n) he must
examine the lungs to assure himself that they are in a normal
condition. If he finds them in a diseased state he declares the
flesh of the animal as frefah (riDID) and unfit for food. In the
case of poultry the examination is not made by the shochet; but
if any deviation from the normal state is discovered in the lungs
or in any other part, the meat must not be used as food unless
the animal has been examined by a competent person (Rabbi or
dayyan), and declared by him to be hasher.
As to the beneficial influence of these examinations on the
general condition of health in the Jewish community, see Dr. H.
Behrend's articles in Jewish Chronicle, November 12, 1880, and
October 24, 1890, and Nineteenth Century, October 1890.
3. On Page 459 — id.
The following particular rules are to be observed in kashering
meat : —
(a.) The meat is first soaked in water for half-an-liour ; this
464 THE JEWISH RELIGION.
must be done witliin three days after the killiiij::; of the animal.
It is then taken out of the water, placed on a slanting board or in
a wicker-basket, and after a few minutes, when the water has
sufficiently run off, sprinkled on all sides with salt. After the
lap?e of an hour the salt is again removed by soaking and rinsing.
(6.) In case of urgency, when, e.r/., the meat is wanted for a
patient, or when on Friday afternoon there would not be left
time enough for cooking or roasting the meat, it need only be
kept in water for fifteen minutes and in salt for half-an-hour.
(c.) In kashering poultry all the inner parts of the animal must
be taken out and salted separately ; the rest must be sprinkled
with salt both within and without.
(d.) Liver is salted a little and roasted on fire, not in the oven
or in any vessel. This done, the liver may be cooked or roasted
in any way.
(e.) The heart is cut open before the salting, and a piece is cut
off at the apex, in order that the blood may run off more easily. —
For the same purpose the horny part of the legs is cut off. — The
head must be opened and sprinkled with salt on both sides, after
the brain has been taken out ; from the latter the skin is drawn
off, and then it is salted.
(/.) Eggs found in poultry are treated as meat, but must be
salted separately.
(g.) The vessels used for soaking and salting the meat should
not be used for other purposes.
4. On Page 459 — ic.
The law of i>hechitali applies only to cattle, beasts, and birds
(T\y2T\'^i iTTI and fjiy) ; there is no commandment as regards the
killing of fish. Tradition supports this exception by reference to
the distinction made in Num. xi. 22: "Shall the flocks and the
herds be siain (Oni^'') for them, to suffice them? or shall all the fish
of the sea be gathered together (flDt^'') for them, to suffice them ? ''
Although the latter term (f]DX'') is also used of quails {ibid. 32),
no such inference is made with regard to birds, because in ver.
32 the term C]DX'' is not contrasted by cntJ"' ; besides, the verb
^rWl^ is frequently applied in the Law to birds, but never to fish.
Comp. Babyl. Talm., Chullin, p. 2jh.
There is this difference to be observed between HDriQ on the
OUR DUTIES. 465
one hand, and riTl 'iml fjlj? on tlie otlier. In the case of the
latter two the sliechitah mnst be followed by the covering of the
blood (m MDS Lev. xvii. 13). The object of this law is, accord-
ing to some, to prevent the blood beini,' used for idolatrous and
superstitious purposes, as birds and beasts were generally hunted
in the fields, mountains, and woods, places frequently associated
in the imagination of the ancients with evil spirits and the like.
(Comp. Commentary of R. Obadiah Seforno on the Pentateuch,
ad locum.) The law was perhaps intended to imi)ress the lesson
on the mind of the hunter that the blood shed of a living being
presents a ghastly sight that offends the eye of man. He will
accustom himself to think that taking away the life of another
being, even of an animal, is an act of grave resj^onsibility, and will
not be led to misuse his weapons against any of his fellow-men.
5. On Page 460 — ;^b.
Comp. Mishnali, Treatise Chullin, iii. 6. — The characteristics
of the clean and the unclean cattle and beasts are given in the
Pentateuch, bi;t the characteristics of the clean or the unclean
birds are not mentioned in the Law. Our Sages, however, de-
clared every bird of prey — or every bird that seizes its food with
its claws, and lifts it up from the ground before eating it (Raslii)
to be an unclean bird ; while all birds are clean that have a
projecting claw (mn^ y2VN a claw longer than the rest) and a
crop (pQT), and whose stomach has a membrane that can easily be
peeled off {'^\>p2 lillplp). Another rule is this : Birds that dwell
and associate with unclean birds are unclean. " Not without
reason does the starling go to the raven : they are of the same
species " (Babyl. Talm., Chullin 65/j). The sentence serves also
as a moral lesson (ibid., Baba Kama g2a). At present, however,
onl)^ those birds are killed for food which are known traditionally
to have always been considered as " clean birds " (Maimonides,
Mishneh-torah, HilchoUi, maachcdoth asuroih, i. 14-20; Tur Jore-
deah, chap. Ixxxii.).
6. On Page 461 — 7.
Onkelos translates this commandment : y^fil "It^'Il ^"I^TI ah
" Thou shalt not eat meat in milk," in accordance with the Oral
Law. The ihreefuld repetition of the couimaudraent forbidding
2 G
466 THE JEWISH RELIGION.
the seething of a kid in its mother's milk is explained tradition-
ally to indicate a threefold prohibition : that of boiling meat and
milk together, that of eating such mixture, and that of deriving
any benefit whatever from it (IID^NI, n^''3X IID^X, ^"ItT'-a "11D''N
nN3n). In obedience to the principle, " Make a fence round the
Law," we abstain from milk or butter for some time after having
partaken of meat.
7. On Page 461 — 4.
The honey of bees is an apparent exception from the rule that
the products of the unclean animals are forbidden. The honey
mentioned in the Bible is mostly the juice of fruit, especially of
dates ; but the honey of bees is also mentioned (Judges xiv. 8).
It is assumed that honey does not contain any part of the bee
itself, but is merely the juice of the flowers sucked and again
discharged by the bees. (See Babyl. Talm., Bechoroth yh ; Maim.,
Mishneh-torah, Hil. maachaloth asuroih iii. 3.)
Note 8.
In addition to the things enumerated in this chapter as for-
bidden, there is the prohibition of "wine of libation" ("JDJ ]''^)-
Everything used in the worship of idols was condemned, and could
not serve as food, drink, or any purpose ; it was nXJns "lIDX.
Wine was frequently used by heathens in libations to their idols.
The wine of a heathen was therefore always suspected of having
been employed in idolatrous libations, and was consequently
forbidden as ~]D3 |^^ Since, however, such libations have ceased
this prohibition has also lapsed.
It has, however, not lapsed in its entirety. It is only the
nmn "lIDX that is no longer in force. The prohibition of using
wine prepared by non-Jews (pi DHD) as a beverage still con-
tinues. This and similar prohibitions were intended as a barrier
against the increase of mixed marriages among the Jews. (Comp.
Babvl. Talm., Shabbath 176.)
OUR DUTIES. 467
YII. Jewish Life.
The first paragraph of the Shulchan-arucli runs
thus : " ' I have set the Lord always before me ' is
one of the most important principles of our holy
Religion ; " and, indeed, the more the actions of the
Jew conform to this principle, the nearer does he
approach the ideal of a true servant of God, who is
faithful in the service of his Master, and whose life
is the expression of genuine recognition of God's
sovereignty (d'^o::' niD^?3 h'W n^3p) with unconditional
obedience to His Will (niVD hw n^ap). Neither attend-
ance at Public Service, nor the regular recitation of
prayers, nor the study of the Law, nor the performance
of certain religious acts, constitute by themselves Jewish
Life, but the supreme influence which the Word of
God — the Torah — is constantly made to exercise over
man's doings. Every movement of his is regulated by
the Law, and wherever he turns he is met by a Divine
precept that elevates his heart towards Him who gave
us the Law. The very garments he wears, though not
different from those of his fellow-men,^ except by the
^ In accordance with the traditional explanation of the command-
ment, " Thou shalt not destroy the corners of thy beard " (Lev. xix.
27), a razor is not employed, and shaving is avoided ; the hair of the
beard and the face is clipped with scissors. This prohibition, like
that of "rounding the corners of the head" (ibid.), belongs to a,
group of precepts which aimed at keeping the Israelites away from
the idolatrous customs of their heathen neighbours. The second pro-
hibition has led to the fashion noticeable among Russian and Polish
Jews of letting the hair of " the corners of the head " (in Hebrew pcoth)
grow very long. — In the Mishnah (Kethubhoth vii. 6) it is mentioned
as a distinctively "Jewish custom" that married women have their
head covered when going out. Many Jewish women observe also this
468 THE JEWISH RELIGION.
absence of shaatnez (combination of wool and linen),
include the arha Imnfoih, " the four-cornered garment,"
with tsitsith; his house, the same in every other respect as
those of his neighbours, is distinguished by the mezuzah
on the doorposts. These distinctive characteristics,
however, are not intended to attract the attention of
others; they only concern the man himself; they
serve him as reminders of God and His Will. Within
the house the furniture and the whole arrangement
are in accordance with the custom and fashion of the
place ; -^ there is simplicity or luxury, taste or want
of taste, according to the individual character of the
occupier. Only the kitchen and the table have a
distinctly Jewish aspect ; these must be adapted to the
requirements of the Dietary Laws. The most striking
feature is the double set of kitchen utensils and of
vessels for the table, the one set for meat, the other
for butter and milk.
In the choice of his occupation, trade, or profession,
the Jew, like all his fellow-men, is influenced by his
custom within the house. — With these exceptions there is nothing
in his dress and appearance that need distinguish the Jew from the
Gentile, only that sometimes Jews are more conservative with regard
to fashion than their neighbours, and old-fashioned style is then mis-
taken for "Jewish fashion."
^ Some people leave on one of the walls of the house a certain piece
unpapered and unpainted as a sign of mourning for the destruction of
Jerusalem and the Temple. From the same reason, in some congre-
gations, the bridegroom on the wedding-day has ashes strewn on his
head. In accordance with Ps. cxxxvii. 6 we remember Jerusalem
on various occasions. We recite Ps. cxxxvii. on week-days, and
Ps. cxxvi. on Sabbath and Holy-days, after every meal. Again,
when we give expression to our sympathy with mourners we pray
that God may comfort them together with those who mourn for the
destruction of Jerusalem.
OUR DUTIES. 469
inclination, capabilities, and opportunities ; but, in ad-
dition to these, there is another important factor that
must ultimately determine the choice — his religion ;
and such occupation as would be likely to compel him
to abandon any of the Divine precepts, cannot be chosen.
No manner of labour or trade is in itself derogatory ;
on the contrary, all labour is honourable, unless man
degrades it by his conduct, and by the object he aims
at achieving by means of it. Thrift, economy, and
temperance are essential conditions of success. But
success, however desirable, and however sweet when
obtained, leads only to the material well-being of man.
As to his spiritual well-being, the Jew, though busy
with urgent work, will try to find some spare moments
in which to turn his attention to " the three things
upon which the world is based : Study of the Torah,
Divine Service, and Charity" (Aboth i. 2).
Before the work of the day commences, and when it
is finished, attention is paid to torxih and ahlwdah.
The Service, especially the Morning Service, contains
various sections which are not prayers, but rather lessons
for study. In addition to these, the Jew, according to
his capacity or opportunity, should read the Bible, the
Mishnah, and the Talmud. For those who have no
opportunity at home, the Beth ha-midrash is open with
its library. Synagogue and Beth ha-midrash are the
places of spiritual recreation where the Jew refreshes
his mind, elevates his heart, and gathers new strength,
courage, and hope for the battle of life.
Charity in its various branches, iscdaJcah and gemi-
luth chasadim, is a virtue practised by the wealthy and
the poor alike. Any heart or house from which this
470 THE JEWISH RELIGION.
virtue is absent does not deserve to be called Jewish.
Some Jews have charity-boxes in their houses, and
whenever any member of the family has something to
spare or is moved by a special impulse of charity,
these boxes receive an addition to their contents.
Others imitate the law of maaser (" tithe "), and set
aside a tenth part of their earnings and profits for
charitable purposes. Hospitality (cmix JiDisn) is
another method of charity, and it forms one of the
ornaments of a true Jewish house. Although societies
and public institutions do at present what was formerly
considered to be the duty of the members of the com-
munity, individual hospitality has by no means become
superfluous, and there is ample opportunity for its
practice. Hospitality graces especially the lady of the
house ; it is her duty to provide for the comfort of
the guests, and to act according to the rule, "Let the
poor be the children of thy house" (Aboth i. 5).
This is one of the privileges possessed by women.
According to the principle of division of labour, woman
rules supreme in the house : " The King's daughter is
all glorious within " (Ps. xlv. 1 4) ; whilst man is more
in contact with the outer world, devotes himself to
labour, trade, or profession in order to provide the
necessities of life for those who are dependent upon
him. There are, however, many exceptions to the
rule, and there is scarcely any trade or profession in
which women have not been engaged. Women were
not excluded even from the highest honours. The
Jews had their prophetesses, and women were entrusted
with judgeship and even with sovereignty. There are
instances of women distinguished by learning, experi-
OUR DUTIES. 471
ence, wit, and especially by piety. Women of piety
(nV3plV W^i) were never wanting in Israel ; and many
a scholar owes the success he has attained in the field
of learning to the piety of his wife, who willingly
undertook her husband's burdens and cares in trade
and business in order to facilitate his devotion to
study. No sacrifice is too great for a true Jewish
mother to have her children instructed in the Word
of God, and nothing adds more to the happiness and
pride of the mother than the progress her son has
made in the knowledge of the Torah. " What is the
great merit of w^omen ? They have the merit of
making their children attend the school, and of en-
couraging their husbands to study the Talmud "
(Babyl. Talm,, Berachoth I7«).
The moral and the intellectual as well as the
physical training of the children is in its earliest
stages almost exclusively in the hands of the mother.
If we add to this the responsibility for having the food
prepared according to the requirements of the Dietary
Laws, we easily understand the reason why Jewish
women are exempt from various religious duties in-
cumbent on the other sex. The rule is this : " Women
are exempt from the fulfilment of all precepts which
are restricted to a certain time " (Mishnah. Kiddushin
i. 7), in order to prevent any collision between these
and her principal and most important duties in the
house. Thus it happens that there are Jewish women
who faithfully cling to the inherited religion, and yet
are rare visitoi'S of the Synagogue, On week-days the
Synagogue is only in exceptional cases attended by
women.
472 THE JEWISH RELIGION.
From this reason women are disqualified for form-
ing the quorum (mini/an) required for public worship
(tcfillah hatsihhur). This and similar disqualifications
are based on the principle of regard for women and
their home-duties, and by no means on a belief in
their inferiority. Passages in the Talmudical and
Midrashic Literature which ascribe to women vanity,
levity, and other shortcomings are outweighed by
saving's which evidence a sense of high regard for the
virtues and accomplishments of women. The follow-
ing sentences are a few examples ; " Woman has been
endowed by the Creator with greater intelligence than
man"(Babyl.Talm.,Niddah45i). "Who is rich? He
who possesses a wife fair in her doings" {ibid., Shab-
bath 2 5&). "It was through the merit of pious
women that the Israelites were redeemed from Egypt "
{ibid., Sotah iib).^ Modesty and reservedness (niyjv)
are the distinguishing virtues of Jewish women. The
principle, " The daughter of the King is all glorious
within," was applied literally. In the fulfilment of
her home-duties the daughter of Israel seeks her
■• The above-mentioned exceptions, and the fact that the woman is
passive in the marriage ceremony as well as in the case of a divorce,
have been erroneously interpreted as evidence of the low estimate in
which she is held by the Jewish Law. How the Jews were taught to
honour their wives may be gathered from the Jewish marriage docu-
ment, in which the husband promises "to honour his wife in accordance
with the rule in practice among Jews, that every husband honours his
wife." There are, unfortunately, also bad Jews who ill-treat, neglect,
or entirely abandon their wives ; but these cases are exceptions, and
proportionately less numerous than among non-Jews. On the whole,
Jewish women are treated by their husbands with love and regard,
and the good relations that exist between husband and wife ensure
the coixifort and happiness of both.
OUR DUTIES. 473
happiness and lier pride. It used to be opposed
to the sense of propriety of Jewish ladies to speak,
sing, or act in public/ This niyjv was the main
cause of the preservation of the sanctity of the Jewish
home and the purity of Jewish family life, a treasure
and a blessing which ought to be well guarded.
The working days of the week are divided between
labour and devotion. Three Services are attended daily
either in the Synagogue or at home, and every meal
is preceded and followed by prayei'. Jewish women
have, in addition to the Prayer-book, a small volume
of supplications (ni^nn) in the vei-nacular for every
day, every season, and every occasion.
Mondays and Thursdays, on which days a Lesson
from the Law is read during the Morning Service, are
considered as special days for earnest devotion. There
have been pious Jews who fasted the whole or part of
these days. — Tuesday is looked upon as a favoured
day, because it is distinguished in the account of the
Creation (Gen. i. lo, 12) by a repetition of the phrase,
" And God saw that it was good," It is therefore
called " the day with double hi-tohh (that it was
good)." This circumstance may be the cause of the
belief that it is not advisable to begin a new under-
taking on Monday or Wednesday;^ preference should be
^ To this respect for feminine modesty is due the arrangement made
in the Synagogue for female worshippers (see p. 426). It is also the
reason why girls have no ceremony corresponding to the celebration of
the bar-mitsvah.
- Women do not like to do needlework on Saturday evening im-
mediately after the close of Sabbath ; it was considered a mitsvah
to prolong the Sabbath, just as it is a sign of love and esteem if we
induce a friend to defer his departure. The saying that only shrouds
474 THE JEWISH RELIGION.
given to Tuesday, But this belief, although seemingly
founded on a Biblical phrase, is contrary to Jewish
principles, and is included in the prohibition, " Ye shall
not observe times " (Lev. xix. 26), to declare a par-
ticular day as lucky or unlucky.
Friday is an important and busy day in a Jewish
house. It is not only the circumstance that food
is being prepared for two days -^ that causes greater
activity, but also the anticipated pleasure at the ap-
proach of a beloved guest. The same is the case
when a Festival is near. Each Festival has its own
particular wants and pleasures. In some houses the
activity in preparing for Passover may be noticed a
whole month before, although the actual clearing of
the chamets is done in a very short time. Before
Succoth all hands are busy with preparing and orna-
menting the Tabernacle, and selecting esrog and lulahh.
It is genuine religious enthusiasm ^ in the fulfilment
of Divine duties that inspires this kind of activity,
and gives to the house a peculiarly Jewish tone and
Jewish atmosphere. We feel in it " the season of
our joy " before and during the Three Festivals, and
" the season of solemnity and earnest reflection " during
the penitential days ; grief when the 9th of Ah ap-
are to be sewn on Sabbath evening may perhaps be traced to Mishnah,
Shabbath xxiii. 4.
^ In order to have warm food on Sabbath without breaking any of
the Sabbath laws, the food is put in an oven which is heated in such a
manner that the fire continues to burn without requiring to be stirred
or rekindled, or in which the heat is otherwise retained. Such food
is called chalet, which is probably a French word, corresponding to the
Hebrew pDH " warm."
* Or n5^n nun "love of mitsvak."
OUR DUTIES. 475
proaches, and hilarity when Piirim is near. Twice
a year we are invited by law and custom to give
ourselves up to gladness and merriment : on SimcJiath-
torah and on Piirim. Although even a certain excess
of mirth is considered lawful on the latter occasion,
there are but very few that indulge in this license.
All the seasons of rejoicing are also occasions for
mitsvoth — charity, and for strengthening the bond of
love between husband and wife, between parents and
children, and the bond of friendship between man and
man. Every erebh shahhath and erehh yom-tobh afford
the opportunity of giving cliallah^ kindling Sabbath
or Festival lights,^ and inviting strangers ^ (nOJSn
Cmix) to our meals. On Sabbaths and Festivals chil-
dren, even when grown up, come to their parents and
ask for their blessing.^ Before Kiddush the husband
chants the section of Pro v. xxxi. beginning ^"ti nL"X,
in praise of a good wife. The Shabhath shalom or
Good shahhath, Shahhua tohh or Good u'ocJi, Good yom
tohh, and similar salutations, remind us that we ought
to have only good wishes for each other. Sabbath
and Festivals afford suitable occasions for home-
devotion, in which all the members of the family,
males and females, should take part. The meals are
preceded and followed by the usual hcrachoth, but it
1 See p. 357.
- See p. 357 sqq.
' Jews consider it a duty to have guests (DTmN) at the table on
three occasions, viz., the Seder-evening, Puriin, and Succoth.
* The blessing generally consists of the priestly benediction, and the
words of Jacob, " God make thee like Ephraim and like Manasseh "
(Gen. xlviii. 20) ; Sarah, Reheccah, Rachel, and Leah being substituted
for Ephraim and Manasseh when females are addressed.
476 THE JEWISH RELIGION.
is customary to add extra psalms and hymns (zemiroth)
in honour of the day, and those who are gifted should
add to these, or even substitute for them, compositions
of their own in anv lang-uasfe thev like in r/loriam Dei.
A second kind of home-devotion which ought not to
be neglected, but should rather be revived where it
is neglected, is the reading of the Scriptures. On
Friday evening the pious Jew reads the Sldra twice in
the original and once in the Targuvi ; but all should
at least read Sldra and IlaiMarah in the vernacular.
The moon by its gradual increase in light from its
minimum to full-moon, and the subsequent decrease
from full-moon to its minimum, has in Agadic and
Midrashic Literature frequently served as a symbol of
the history of Israel, of his rise and his fall. The last
day of the decline, the eve of ISTew-moon, is kept by some
as a special day of prayer and fasting,^ while the first
day of the rise, New-moon, is distinguished by Hallel
and Muscvph. If people, as a symbol of happiness
(nvo |»''D), prefer the middle of the month for marriage,
their choice is harmless ; but if they hold that season
as more lucky than the rest of the month, they ai'e
guilty of superstition. As at the sight of other natural
phenomena, so also has a benediction been fixed on
observing the reappearance of the moon in the begin-
ning of the month. For the above-mentioned reason,
importance is attached to this hcrachah, and prayers
are added for the redemption of Israel. The hcrachah,
which is generally recited in the open air, is the chief
element in the ceremony ; the additional prayers and
reflections are non-essential.
} A special Service of the day is called |Dp "11DD DV.
OUR DUTIES. 477
In tlie foregoing, Jewisli Life lias been described as
it appeal's at the various seasons of the j-ear ; in the
following, it will be given as it appears at the various
periods of man's existence.
The first important moment is, of course, the moment
of birth. The father, friends, and relatives are filled
with anxiety for the life of both mother and child.
Prayers are daily offered up for the safety and recovery
of the patient and the well-being of the child. The
Twentieth Psalm is sometimes written on a tablet placed
in the room where the confinement takes place, pro-
bably as a reminder or an invitation for visitors to
pray to the Almighty ; in this sense the custom is to be
commended ; but if the tablet is filled with meaning-
less signs, letters, and words, and is used merely as
a charm, the custom should be discontinued, being a
superstitious practice. In some parts it has been the
custom that during the week preceding the Bcrith-
niilah friends visited the house to pray there for the
well-being of the child, and boys recited there Biblical
passages containing blessings, such as Gen. xlviii. i6}
The night before the herith was spent in reading
Bible and Talmud, so that the child might from the
beginning breathe, as it were, the atmosphere of toi'ah.'^
^ Friday evening w.is especially selected for tliis purpose ; the
visitors were treated with fruit and sweets ; and this secondary ele-
ment in the custom became in course of time the principal thing. The
custom received the name Shalotn-zachar, probably from the usual
greeting, "Shalom! ("Peace," corresponding to our "How do you
do ? ") b male child ! "
^ In different countries there were different ways of expressing this
sentiment. In some congregations a band (maj^pah), witii the name
and birthday of the child inscribed on it, and ornamented with verses
expressive of various good wishes, is presented to the Synagogue.
478 THE JEWISH RELIGION.
On the eighth day the male child is initiated into
the covenant of Abraham (Lev. xii. 3). Circumcision
is one of " those mitsvoth which the Israelites in times
of religious persecution carried out notwithstand-
ing imminent danger to life." The performance of
this Divine precept is therefore made the occasion of
much rejoicing. In some congregations the operation,
as a sacred act, takes place in the Synagogue after
the Morning Service ; in others the privacy of the
home is preferred. In ancient days mothers circum-
cised their sons, but now the operation is only en-
trusted to a person who has been duly trained, and
has received from competent judges a certificate of
his qualification for the functions of a mohd} Al-
though, according to the Law, any person, otherwise
capable of doing it, may do the mitsvah, preference is
given, and ought to be given, to a person of genuine
piety and of true enthusiasm for our holy Religion, who
performs the act in gloriam Dei. Not only the mohd,
but all who assist in the act do a mitsvah, and the
meal which is prepared for the occasion is a niVO mii?D
(a meal involving a religious act)." Immediately after
the operation a name is given to the child. ^
' I.e., a person who circumcises.
" Of those who assist in the mitsvah, the sandek (godfather), who
holds the child during the operation, is the most prominent, and
is called n''"l3 bV^ ("who is in possession of the covenant," i.e., of
the child to be initiated into the covenant). The religious enthusiasm
required for the performance of this mitsvah is symbolically represented
by "the chair of Elijah" (lilvN pC ND3), upon which the child is
placed before the operation ; Elijah in Jewisii Ti-adition being the
type of religious zeal.
•* The Service for the occasion is included in the Daily Prayer-book,
by Rev. S. Singer, p. 304.
OUR DUTIES. 479
The nest important moment in a boy's life is tlie
'' lledemption " (pn |ins) in case of the first-born male
child (Exod. xiii, 13, 15), which act is likewise made
the occasion of a ni^'D miyo. A colien (descendant
of Aaron) receives the redemption-money to the
amount of five shekels (or 15 s.), according to Num.
xviii. 16,^
In the case of a female child the naming generally
takes place in the Synagogue on a Sabbath, when the
father is called up to the Law. In many congrega-
tions this takes place when the mother has sufficiently
recovered to attend again for the first time the Service
in the Synagogue on Sabbath. Those who live at a
great distance from the Synagogue pay the first visit
to the place of worship on a week-day. A special
Service has been arranged for the occasion."
Great care is now taken by the parents for the
physical well-being of the child, without entirely
ignoring its moral and intellectual development.
" At five years the child is fit to be taught Mikra,
i.e., reading the Bible" (Aboth v. 21), so the Mishnah
teaches. But long before this the child is taught to
pray, and to repeat short Biblical passages or prayers
in Hebrew. It must, of course, be borne in mind
that children are not all alike, and that each child
must be taught according to its own capacities and
^ For the Blessing and Prayers on this occasion, see Prayer-book,
p. 308. _
- The chief element in this Service is ?D13n 0313, the thanksgiving
for the Divine protection enjoyed in the moment of danger. This
Blessing is pronounced by (l) those who have crossed the sea, (2) or a
desert, (3) or have recovered from a serious illness, (4) or have been
released from prison. (Comp. Ps. cvii.)
4So THE JEWISH RELIGION.
strength. The knowledge must be imparted in such
a manner that the child should seek it as a source
of pleasure and happiness.
As to the subjects which are to be taught, there is
no branch of general knowledge from which Jewish
children are debarred by their Religion, nor is there
any branch of knowledge that is more Jewish than
the rest. Jewish children must learn like other chil-
dren, as far as possible, that v/hich is considered neces-
sary and useful, as well as that which is conducive
to the comfort and happiness of life. But Eeligion,
Scripture, and Hebrew must never be absent from the
curriculum of studies of a Jewish child. The instruc-
tion in Eeligion need not occupy much time, for the
best teaching of Eeligion is the good example set by
the parents at home and the teacher in the school.
The religious training of a child should begin early ;
the surroundings and associations must teach the
child to act nobly, to speak purely, to think chari-
tably, and to love our Religion. " Train up a child
in the way he should go ; and when he is old, he will
not depart from it " (I*rov. xxii. 6). Early practical
training ("Jlin) is also of great importance with regard
to the observance of religious precepts. Children should
be accustomed to regard with reverence that which is
holy, to honour Sabbath and Festivals, and to rejoice in
doino- what the Almighty has commanded. Twice a year
we have special occasion for the fulfilment of this duty,
viz., on Simchath-torah and on the Scder-eyejimg.
In teaching our children Hebrew our aim must be
to make them understand the holy language, to enable
them to read the Word of God in the original, and to
OUR DUTIES. 481
pray to the Almighty in the language in which the
Prophets and the Psalmists gave utterance to tlieir
inspirations, and in which our forefathers addressed
the Supreme Being in the Temple.
A special ceremony used to introduce the child into
the study of the Bible in the original.^ Teacher and
pupil went to the Synagogue, took a scphcr from the
Heelial, and the pupil was made to read the first lesson
from the sepher. This and similar ceremonies were
intended as a means of impressing on the pupil the
great importance of studying the Word of God in the
original language. After having acquired a sound
knowledge of the Bible, the study of other branches of
Hebrew literature, of Talmudical and Rabbinical works,
is approached.
As a rule, boys devote more time to Hebrew studies
than girls, only because girls are considered physically
more delicate and not capable of doing so much work as
boys. Girls are by no means excluded from acquiring
a sound Hebrew knowledge ; on the contrary, every
encouragement should be given to them, if they are
inclined to study Hebrew beyond the first elements."
The boy when thirteen years old is har-mitsvah (lit.,
" a son of the commandment "), bound to obey the Law,
and responsible for his deeds. On the Sabbath following
1 Leviticus was generally taken first.
- A misinterpretation of the dictum of Rabbi Eliezer, " Whoso
teaches his daughter torah, teaches her, as it were, levity " (Mishnah,
Sotah iii. 4), led many to believe that the Rabbis did not wish the
daughters of Israel to know the Law. The dictum refers to a dis-
cussion which immediately precedes on the efficacy of the " bitter
waters." Rabbi Eliezer holds that it is dangerous to the morality of
a woman to engage her thoughts with the details of the Law concern-
ing a wife suspected of adultery (Num. v.).
2 n
482 THE JEWISH RELIGION.
his thirteenth birthday the boy is called up to the Law ;
he reads the whole of the Sidra or a section of it, and
declares in the blessings which precede and follow the
lesson his belief in the Divine origin of the Torah, and
his gratitude to God for having given us the Law.-^
The school-years come gradually to a close, and the
practical preparation for life begins. A vocation has
to be determined upon. From a moral and religious
point of view all kinds of trade, business, and profes-
sion are equal. They are honourable or base accord-
ing as they are carried on in an honourable manner or
not. Whatever course is chosen, the moral and re-
ligious training must continue with unabated energy.
When the school-years are over, when the youth is no
longer under the control of the master, and is some-
times left even without the control of the parents, he
is exposed to various kinds of temptation, especially
through the influence of bad society. The vices against
which the youth must guard himself most at this
period of life are sensuality, excessive desire for plea-
sure, gambling, and dishonesty, which bring about his
moral, social, and physical ruin. Self-control, acquired
through continued religious training, is the best safe-
guard against these dangers. It is therefore advisable
that those who have left the school should continue
attending some religious class, or otherwise devote
part of their free time to Talmud-torah, to the study
of the Torah, and of works relating to it.
" At the age of eighteen years one is fit for mar-
riage " (Aboth, ibid.^ is an ancient dictum, but which
^ The feast in honour of the bar-mitsvak is n))SJD miJ?D only when
it is accompanied by min ^"131 ("Words of the Law") spoken by
bim.
OUR DUTIES. 483
could never have been meant as an absolute law. For
there are other qualifications equally important, and
even more essential than age. Mairaonides (Mishneh-
torah, Hil. Dcoth v. 1 1 ) says : " Man should first secure
a living, then prepare a residence, and after that seek
a wife. But fools act otherwise : they marry first,
then look out for a house, and at last think of the
means of obtaining a livelihood." (Corap. Deut. sx.
5—7 and xxviii. 30.)
Marriaofe is called in the Bible " a divine covenant "
(Prov. ii. 17), or "the covenant of God." God is, as it
were, made witness of the covenant ; in His presence
the assurances of mutual love and the promises of
mutual fidelity are given by husband and wife (Mai.
ii. 14). To break this covenant is therefore not only
an offence of the one against the other, but an offence
against God. — In addition to this religious basis of
marriage, conditions of a more material nature were
agreed upon. The maiden has been long of use in the
house of her parents, and he who sought the privilege
of taking her to his house and making her his wife
had to give to the pai-ents " dowry and gift " (|nO"i "IHD,
Gen. xxxiv. 12). Later on, in the time of the Mishnah,
all that the husband promised to his wife was made
the subject of a written document (nains), signed by
two witnesses. In this document he guarantees to
her 200 zus (or half the sum if she is a widow), the
value of her outfit and dowry (in Hebrew N'JHJ), and
a certain amount added to the afore-mentioned obli-
gatory sum (nnins nswn). He further promises to
honour her, work for her, maintain her, and honestly
provide her with everything necessary for her comfort.
4S4 THE JEWISH RELIGION.
The marriage was preceded by the betrothal (pDn''K
or |''t>'n''p), the solemn promise on his part to take her
after a fixed time to his house as his wife, and on her
part to consider herself as his wife and to prepare
herself for the marriage. Legally she was already his
wife, and infidelity was visited with capital punish-
ment. The interval between the betrothal and mar-
riage used to be twelve months ; at present the two
events are united in the marriage ceremony, and are
only separated from each other by an address or by
the reading of the Jcefhuhhah. That which is now called
betrothal or engagement is merely a preliminary settle-
ment of the conditions of the marriage (o^wn " con-
ditions "). The conditions used to be written down,
including a fine (DJp) for breach of promise ; the agree-
ment used to be concluded by the breaking of a glass ^
and by a feast.
The actual betrothal takes place on the wedding-
day, and consists mainl}^ of the following significant
words addressed by the bridegroom to his bride :
^xnt^'''i nc'o mD n nynt:^^ ^h ncmpn nx nn " Behold, thou
art consecrated (betrothed) to me by this ring accord-
ing to the Law of Moses and of Israel." While saying
this he places a gold ring " on the second finger of the
1 At festivities a glass was broken in order to remind those present
of the transient nature of all earthly things, and thus warn them
against excess of joy (Babyl. Talni., Berachoth 31a). — The same is
done after the wedding ceremony.
- In the Talmud the custom of the ring is not mentioned ; anything
could be used, provided it had the value of a perutah, a small coin,
and was the property of the bridegroom. Among Jev.-s the use of
the ring is a modern fashion. The ring must not contain any jewel or
precious stone, the value of which c.in in many cases not easily be esti-
mated, and which might therefore lead to misunderstanding and dispute.
OUR DUTIES. 4S5
right hand. This act is preceded by a bcrachah over
wine, read by the celebrant while holding a cup of wine
in his hand, and the hirchath crusin (" blessing of be-
trothal"), in which God is praised for the institution
of Marriage. Bride and bridegroom, who during the
ceremony stand under a canopy (riDin), taste of the wine.
The canopy or chwp'pali ^ represents symbolically the
future home of the married couple, which they have
to guard as a sanctuary, and to render inaccessible to
evil deeds, words, and thoughts that would pollute it.
The top of the canopy, which is formed of a curtain
(nma) of the Hcchal, or of a talith, expresses the idea
of sanctity.
After the hirchath crusin the bridegroom makes the
solemn declaration " mentioned above : '' Behold, thou
art consecrated (betrothed) unto me by this ring
according to the Law of Moses and of Israel," ^ where-
upon the kcthitbhah is read in Aramaic ^ or in English,
^ There are, besides, various explanations of the term chuppah : (1.)
The wreath on the head of the bride when led to the marriage cere-
mony (NOIiTl, Mishnah, Kethubhoth ii. 10). (2.) A cover over the
head of the bride ; in some countries, therefore, instead of erecting a
canopy, a talith is held over the bride and bridegroom during the cere-
mony ; in others a separate ceremony of covering the head of the bride
takes place before the actual marriage (comp. supra, p. 467, note i).
(3.) A private chamber into which bride and bridegroom retire for
breakfast when the ceremony is over.
- In order to prevent mistakes the minister reads the formula slowly,
and the bridegroom repeats it ; the minister omits the word >p "unto
me," and the bridegroom inserts the word by himself, or assisted by
some one else.
^ "And of Israel " signifies : "According to the Jewish traditional
interpretation of the Law of !Moses ; " these words are added because
the rules of kiddushin are not directly mentioned in the Torah.
■* The kclhubhah is in its essential elements very old, and dates pro-
bably back to the time when the Jews in Palestine spoke Aramaic. The
4S6 THE JEWISH RELIGION.
and an address is sometimes given. Then follow the ni3"ia
P^^IK'J (" Blessings of Marriage "), called also after their
number rn3")3 V^^ " Seven Blessings." ■^ The ceremony
concludes with the breaking of a glass and the mutual
congratulations of friends and relatives, expressed in
the words Mazzal-tobh (niD hi'O " Good luck ")."
A banquet (pxiEJ'^j miVD) follows, which is a miyo
ni:»D. It is introduced by the usual herachah (s^^'lJDnJ,
and followed by Grace and the " Seven Blessings."
The following are a few of the various customs
connected with a Jewish marriage without being
essential elements of the marriage ceremony : —
(i.) On the Sabbath previous to the wedding-day
the bridegroom, his father, and the father of the bride
are called up to the Law, and offerings are made {mi
shehberach) in honour of the bride and the bridegroom.
In some congregations Gen. xxiv. is read after the
Service, on the morning of the wedding-day.
(2.) Bride and bridegroom enter upon a new life ;
the wedding-day is to them a day of rejoicing, but
also a day of great solemnity. It is kept as a day
of earnest reflections, of prayer and fasting, till after
settlement described in this document should be made to correspond
with the actual deed of settlement legally executed. On the other
hand, even the poorer bridegrooms should be induced to make a real
settlement corresponding to the promises made in the kethubhah. The
system of life insurance facilitates such a course. Otherwise the
kethubhah has no importance.
^ The contents of these Blessings are : (i) Benediction over wine ;
(2) praise of God as the Creator of the Universe, (3) as the Creator of
man, (4) and of woman ; (5) prayer for the comfort of Zion, (6) for the
rejoicing of the young couple, and (7) for their united happiness.
- Lit., " Good planet." The term has entirely lost its original mean-
ing, and denotes simply " hearty congratulation."
OUR DUTIES. 487
tlie ceremony, when the fast is broken and the re-
joicing begins. The bridegroom adds in the Min-
chah amidcUi the Confession (^ni) of the Day of
Atonement.
(3.) The good wishes of friends and relatives are
variously expressed. Rice, wheat, or similar things
are thrown over the bride and the bridegroom as a
symbol of abundance and fruitfulness.
(4.) The feast is accompanied by speeches in praise
of the bride and bridegroom ; it was considered a
special merit to speak on such an occasion (j<i?i^rn XiJX
>^^D, Babyl. Talm., Berachoth 61). The bridegroom
used to give a discourse (ntJ'm) on some Talmudical
theme, if he was able to do so. He received presents
for it (f^eras/ia/t-presents).
(5.) In the time of the Bible and the Talmud the
feasting lasted seven days. — The first day after the
wedding used to be distinguished by a fish dinner
(Q''n miyo), in allusion to Gen. xlviii. 16.
In spite of all blessings and good wishes the mar-
riage sometimes proves a failure, husband and wife
being a source of trouble and misery the one to the
other, instead of being the cause of each other's happi-
ness. In such a case a divorce may take place, and
man and wife separate from each other. Divorce is
permitted (Deut. xxiv. 1—4), but not encouraged; it
is an evil, but the lesser of two evils. A written
document was required (ninna nsD, n:), and later
legislation made the writing and the delivery of the
document difficult and protracted, in order to facilitate
attempts at reconciliation ; the fulfilment of the con-
ditions agreed upon in the kethubhah also tended to
488 THE JEWISH RELIGIOX.
render divorce a rare event. The number of cases
of divorce anioug the Jews is therefore comparatively
smaller than among other denominations, but still un-
fortunately far too large, owing to want of foresight
and reflection in the choice of a companion for life.
There is a kind of obligatory marriage (Dn"*) and of
obligatory divorce (nv'^n), viz., with regard to the
widow of a deceased brother who has died without
issue (Deut. xxv. 5-10). Since the abolition of poly-
gamy ^ by Rabbenu Gershom (eleventh century) the
obligatory marriage has almost disappeared, and the
obligatory divorce (n:;"'^n) must take place before the
widow can marry again."
We acknowledge the principle laid down in the
Talmud, " The law of the country is binding upon us "
(S3n snn^on ^^^n), but only in so far as our civil
relations are concerned. With regard to religious
questions our own religious code must be obeyed.
Marriage laws include two elements — civil relations
and religious duties. As regards the former, we abide
by the decisions of the civil courts of the country.
We must, therefore, not solemnise a marriage which
the law of the country would not recognise ; we must
not religiously dissolve a marriage by nj, unless the
civil courts of law have already decreed the divorce.
On the other hand, we must not content ourselves
^ In the Torah polygamy is not forbidden, but not encouraged. It
was a luxury inaccessible to the multitude, and the king is distinctly
told that he must not have many wives (Deut. xvii. 17). The principle
of monogamy is implied in many Biblical passages, as, e.g., Gen. ii. 20
sqq. ; Mai. ii. 14 ; Ps. cxxviii. 3 ; Prov. v. 18 sqq.
" A woman divorced from her husband by t3J or from her brother-
in-law by nv^n cannot marry a kohen.
OUR DUTIES. 489
with civil marriage or civil divorce ; religiously, neither
civil marriage nor civil divorce can be recognised
unless supplemented by marriage or div6rce according
to religious forms. Furthermore, marriages allowed
by the civil law, but prohibited by our religious law
— e.(j., mixed marriages ; that is, marriages between
Jews and non-Jews — cannot be recognised before the
tribunal of our Religion ; such alliances are sinful, and
the issue of such alliances must be treated as illegiti-
mate. Those who love their Religion and have the
well-being of Judaism at heart will do their utmost
to prevent the increase of mixed marriages.
" To every thing there is a season, and a time to
every purpose under the heaven : a time to be born,
and a time to die " (Eccles. iii. i, 2). Life is a pi'ecious
gift the Creator has given us ; while there is breath
in our nostrils we thank Him for it, we pray to Him
for its prolongation, do everything in our power to
preserve it, and consider its wilful destruction a
criminal act. But notwithstanding all this " there is
a time to die." Life and death are equally mysteries
to us ; we trust in the mercy of Him who has ordained
life and death, that both are for our good. Death is,
therefore, not to be regarded with dread and horror ; it
is the transition to another state of life, the real nature
of which is unknown to us. But it is our belief that
the future life (xan D^"il?n) is infinitely superior to the
present life (r\^r\ Q^iyn); hence the saying in the Midrash
that the words " exceedingly good " (Gen. i. 3 i ) applied
to death. The only fear of death that can reasonably
be justified is the fear of departing from this life before
we have completed our task, before we have sufficiently
490 THE JEWISH RELIGION.
strengthened "the breaches of the house" caused by
our own dereliction of duty. Our Sages advise, " Re-
turn one day before thy death " (Aboth ii. i 5) ; that
is, every day, the day of death being concealed from
our knowledge. In this manner we constantly pre-
pare ourselves for death without curtailing our enjoy-
ment of life. " Rejoice, 0 young man, in thy youth ;
and let thy heart cheer thee in the days of thy youth,
and walk in the ways of thine heart, and in the sight
of thine eyes : but know thou, that for all these things
God will bring thee into judgment. Therefore remove
sorrow from thy heart, and put away evil from thy
flesh : for childhood and youth are vanity " (Eccles. xi.
9, 10). When passion overcomes us and evil inclina-
tions invite us to sin, we are told by our Sages to
remember the day of death, which may suddenly sur-
prise us before we have been able by repentance to
purify ourselves from our transgressions (Babyl. Talm.,
Berachoth 5 a).
When death approaches, and announces itself
through man's illness, we do everything that human
knowledge and skill can suggest to preserve and
prolong the earthly life with which God has endowed
us ; in addition, the patient himself and his friends
invoke the mercy of God for his recovery.'^ Even
when death appears invincible, when " the edge of
the sword touches already man's neck, we do not
relinquish our hope in God's mercy, and continue to
pray to the All-merciful." The patient is asked to
•" In every congregation there is a special society of those who devote
themselves to the needs of the sick (□'^"in "11p3 m^n)- See above,
p. 302.
OUR DUTIES. 491
prepare himself for the solemn moment, although it may
in reality be as yet far ofif.^ The preparation consists of
prayer, meditation, confession of sin, repentance, and
of the profession of our Creed, especially of the Unity
of God, in the words, " Hear, 0 Israel, the Lord is our
God, the Lord is One." " To visit the sick, to comfort
them by kind words and deeds, to pray with and for the
patient, are acts included in the duty of " visiting of
the sick " (o^^in "ilp3).^ In the moment of death those
present testify their faith in God by proclaiming the
Dominion, the Omnipotence, and the Unity of God in
the same way in which we make this declaration at
the conclusion of the Day of Atonement. Although
Prayer-books contain certain forms of prayer for this
purpose, the patient and those present should rather
follow the impulse of their heart, and commune with
the Almighty in any form their heart suggests.
When life has come to an end friends and relatives
give free expression to their grief;* to check it by
comforting words at this moment is useless (Aboth iv.
1 8). The mourners,^ father, mother, son, daughter,
brother, and sister, have now to direct all their atten-
^ " Many have made confession and have afterwards recovered " are
the very words to be addressed to the patient according to the Shulchan-
aruch, Jorc deah cccxxxviii.
- See Sefer ha-chayyim, and Daily Prayer-book, p. 314 s'y?.
^ See supra, p. 302.
■* Those present exclaim : flOX JH 11"13 " Blessed art thou . . . who
art the true Judge." The same is done by those who are not present
on hearing the sad news. Relatives rend also their garments (nynp).
^ In Hebrew D'^JIX and Dv3X ; the former term is applied to the
mourners during the time between the death and the interment of
their relatives ; the latter after the interment during the whole period
of mourning.
492 THE JEWISH RELIGION.
tion to tlio (Icco.'isod relative, in ordf^r tliat notliing bo
iioglected in tlie last lionours sliown to liim ; tliey are
theniforo (Vcf; from all other relif^ious oblij^ations till
after tlio burial, in Palestine and neif^hbourinf^ coun-
tries, where, in consequence of the higluT temperature,
decomposition of the body begins soon after death,
iIh> ])nrial takes ])lace on the same day.^ In colder
climates two or thr(!e days elapso between death and
burial. The mourners abstain during the interval
from wine and meat.
livery act of piety in honour of tiie deceased is a
meritorious religious act, a mitsvah, an act of kindness
and truth (nD{<1 IDn), and in every congregation there
exists a society, called KC'Hp t<"i2n " holy societA'," whose
members devote themselves to the ftdfilment of these
pious duties.
According to lln^ ])rinciji!e that death e(pialiscs all,
that "the small iind great are there" (Job iii. 19),
th(! greatest simplicity and ecpudity is observed in
nil matters connected with the obse(|uie8 " of the dead.
IVirnds !ind i-clatives follow to the burial-ground; the
n?^n riM^n, oi* attending the dciul to tJicir last resting-
' Sdinc consider it a dislionuur to tlu; tlcpaitcd to luavo tlio cor])Hu
unbviricd over night, Hinco tlio Law does not allow even the body of a
criminal to bo treated in thin way. The jiractico may also have com-
mended it.self on sanitary (^'rounds.
- 'I'iie shroud is made of white lin(!ii. 'i'lie kittd or mri/cnrs is p.'irt
of th(! raim(^nt in which tlu; dead are clothed. It is the custom in
Kom(! coinitrieK that the brido presents the bridei^room with this articit!
on the wedding-day ; and it is worn by the iiusband on New-Year's
Day and on the l)ay of Atonement, and on the <SV(fcr-eveninjj during
the Service. Some think that th(! object of wearing it is to remind us
of death, and thti.^ turn our thouglits away from the vanities of earthly
lif('. — The cust(>m has probably its origin in the fact that the white
LittvL was the festive garnu-nt of the day.
OUR DUTIES. 493
place,^ is one of those mitsvoth " the fruits of which a
man enjoys in this world, while the stock remains for
him for the world to come."
Burying the dead is a very old custom, to which
the Jews adhered firmly at all ages. The custom of
the Greeks, who burnt their dead, found no advocates
among the Jews. In the AVritteu and the Oral Law
only the burying of the dead is mentioned. To leave
a human body unburied and unattended was considered
by Jews, as by other nations, an insult to the deceased
person, and whoever found such a body was bound to
take charge of it and to effect its burial.^
In the Burial Service we acknowledge tlie justice
of God, and resign ourselves to the Will of the Al-
mighty (;nn py^"^)- When the burial is over our
attention is directed to the living ; words of comfort
are addressed to the mourners ^ who return home and
keep ny3tJ> " seven days of mourning." A certain
degree of mourning is then continued till the end of
^ la Hebrew D'^TIH JT'^ or r^u^V n^3 " ^^^'^ house of life " or " the
house of eternity."
- The case is known by the name of ITlVC n!D "the corpse wliich
claims attention as a mitsvah."
^ The usual formula is, " May the Almighty comfort you together with
those who mourn for Zion and Jerusalem." These words are addressed
to the mourners when they return from the grave to the Hall, while
passing the line (mif) formed by those present, and are repeated
during the week of mourning, especially on Friday evening when the
mourners enter the Synagogue. When the Service is over, the mourners
return home, and partake of a meal prepared for them by friends or
neighbours (nSI^D miyD). In days of old wine was taken on that
occasion (Kethubhoth 8b), Vjut this custom, like several other.*, has
dropped into oblivion. In the Grace the section which begins 11331
"And build," is modified during the week of mourning in order to
give expression to the sentiments of the mourners.
494 THE JEWISH RELIGION.
the year by the children of the deceased, and till the
end of the month (n^D'^tJ' " thirty days ") by other
relatives.^
Our regard for the deceased (>32tJ'T Kip"') and our
sympathies with the mourners ('•"•m N"ip^) are expressed
in different ways.
The funeral oration (neon) occasionally spoken at the
grave, or in the house of mourning, or in the Syna-
gogue, generally combines both elements ; it contains
a eulogy upon the deceased and words of sympathy and
exhortation for the living.
The special prayers offered up on such occasions
likewise include these two elements : petitions for the
well-being of the soul of the deceased, that it may
find Divine mercy when appearing before the Supreme
Judge, and petitions for the comfort and relief of the
mourners. The Kaddish of the Mourners, however,
does not contain such prayers, but merely expresses
their resignation to the Will of the Almighty, their
conviction that He is the only Being that is to be
worshipped, and that He alone will be worshipped by
all mankind in the days of Messiah, and their wish
that the arrival of those days may be hastened.
There are, besides, the following customs, the object
^ During the week of mourning the mourners (i) remain at home,
with the exception of Sabbath ; (2) abstain from work and business ;
(3) hold the Morning and the Evening Services at home, and add
appropriate psalms (such as xvi. and xlix.), prayers, and meditations ;
(4) sit on the floor or on low chairs ; (5) listen to no music, avoid play,
and all kinds of amusement, and (6) let the hair grow long. — During
the rest of the month — or of the year, in case of mourning for father or
mother — the last two observances are followed ; the hair is only cut
when it has become cumbersome as well as unsightl}', and a banquet is
only attended when it is a HIVD miyC
OUR DUTIES. 495
of which is to express our regard for the memory of
the deceased : ( i .) ^ tombstone (nava) is set up in front
of or over the grave with the name of the deceased,
the date of his death, and such words of praise as are
dictated by the love and the esteem in which the
deceased was held by the mourners. (2.) A lamp is
kept burning ^ during the week, or the month, or the
year of mourning, and on the anniversary of the day
of death (Jahrzeit). (3.) By observing the anniversary
of the death as a day devoted to earnest reflection,
and to meditation on the merits and virtues of the
deceased ; we keep away from amusements^, and say
Kaddish in the course of the Services of the day.
Some observe the anniversary as a fast-day. (4.) By
doing some mitsvah^ in commemoration of the deceased.
(5.) By regarding with respect and piety the wishes of
the departed relative or friend, especially those uttered
when death was approaching. Our Sages teach : " It
is our duty to fulfil the wishes of the departed." ^
The absence of this inner respect and piety makes all
the outward signs of mourning, however conscientiously
observed, valueless and illusory.
^ A symbol of the soul of the departed, in reference to Prov. xx. 27.
" The three principal mitsvoth are : Study of the Law (min), Divine
Service (mnj?), and Charity (Qnon m^Di). As regards the first, a
section of the Mishnah is studied daily ; as regards the second, the
bereaved, during the year of mourning, or on the Jahrzeit, acts as
Reader in the Synagogue for the whole or part of the Service ; and as
regards the third, relief is given to the poor in memoriam.
' Babyl. Talm., Gittin 146.
496 THE JEWISH RELIGION.
Notes.
In addition to the customs already mentioned, there are a few
calling for some observation, customs which might seem super-
stitious, but are not so if properly understood.
When life is extinct the eyes of the deceased are closed, and
in some cases also the mouth is kept shut. This is probably done
out of regard for the dead, that their face should not present a
too ghastly and repulsive appearance. The custom is mentioned
in the Mishnah, Shabbath xxiii. 5, and is also alluded to in the
words, "And Joseph shall put his hands upon thine eyes" (Gen.
xlvi. 4).
From the house in which there was a dead person, and from
the houses in its immediate neighbourhood, the water was poured
out. According to Num. xix., everything in the house — and,
under certain conditions, also in the neighbouring houses — was
imclean ; the water was poured out, from fear lest it be used in
preparing holy food, such as <e?'itma/i. (" heave-offering "). Fur-
thermore, a hohen is not allowed to enter sucli a house, and the
pouring away of the water served as an indication tliat a dead
person was in the house.
An important element in the preparation for the burial is the
'•cleaning" and robing of the body (mntO) ; the cleansing of the
body before it returns to the earth is to be a symbol of the puri-
fication of the soul by the mercy of God.
It is customary that those who came into contact with the
deceased during his liietime express regret for any offence they
may have committed, knowingly or unknowingly, against him
— a good custom, that might serve as an exhortation to us all to
be careful in our actions towards our living fellow-men.
Whenever we mention the name of a deceased friend or relative
we add, as a mark of respect, Dl^t^'il (jiT'^y or DrT'^'J? H^^y) V^y,
n^-in^ (n^nsT) ijn3T> nsin'? pn^ -isr or pj? (nni:) imj (abbre-
viated, T\'y, h"h bi'T or y"j), "Peace be tohim(her or them)," " his
(or her) memory be for a blessing," "the memory of the righteous
be for a blessing," or "his (or her) rest be Eden." Comp. Zunz,
Zur Literatur u. Geschichte. Similarly we add to the names of
living friends and relatives the wish riTT'ti* (H'TinE'), or -|»s^ 113
" May he (or she) live," or "May his light continue to shine."
APPENDIX.
I.
The Thirteen Principles of Faith.
D»JQ Ditf'n ininn nn^n'» I'-xi T-n^ sin i»:^ i^an'' x-iun:*'-2
:n^-I"'1 mn n'-n ij'-n^x nn^ xim
:|nns sini |i:i'S-i xin iroii' pan'' x-lU^t^'-^
^^snn'? MX! pxi 'pbsnn!? mxi Mih 'h m'c^ inan^ xiuntr-n
:nDN D'i^njn nm ^Dti'-i
nx rr-n sincri n^niDS nn\-i di^k^h v'py im nL:>o ni<nri:'-T
nnnx D'-sa'pi V2«h D'-onip'? n^x^ij^
v*?!; 1321 ji'^yDl) niinjn km i:n^3 nny n^von rninn 'psc'-n
: mS::'n
nso mnx min ^n x^i na^no •'nn x"? minn nxTtJ'-t2
nD^' p3n^ Ninn
Dninc'nn ^si mx ^:2 •'t:^yD ^d ynT" 1lD£^' i-i^n'- xinnc'-''
:Dn''c^•yD ^3 ^x pon d3^ nn'' -i\m ioxx"
nniy"? LJ^^^yDi vni^'o "•loie'^ nio bni2 inc Tian^ x-iun*j'-N'
2 I
498 APPENDIX.
in3n'' xiinn nsD p^'i nSync ny3 D-non nT,n ^*^nE^'-r
tD'-nv: n^;:^i ivh n3r n'?yn''i incj'
Note. — |1V"1 npyntJ' "when it will be decreed," lit. "when it — the
resurrection — will ascend into the will." Comp. the Talmudical
inyT NpSo "you think," lit. "it ascends into your mind."
II.
The Jewish Calendar.
Nisan. — The Sabbath before Passover is called naK'
^nan "the Great Sabbath," on account of the im-
portance of the approaching festival.
14th: riDQ 3"iy "the Eve of Passover." Fast of the
Pirst-born.
15th to 22nd riDQ "Passover."
1 6th : " Beginning of counting the Omer," lt31J?n riT'SD
17th to 20th : lyiJDn ^"in "Half-holydays."
23rd : jn "lIDS " Pai^evvell to the Festival."
Iijar. — 14th: "'Jt:^ iiDS "Second Passover" (Num. ix.
1 8th: njsiya i"^ the 33rd of the Omer. "Scholar's
feast."
*jjj>"l "•K>''JDn ''W Fasts kept by some, on the first Monday,
Thursday, and Monday succeeding each other in
the beginning of the month, in order to atone for
sins they may have committed on the Holydays.
Sivan. — 3rd, 4th, and 5th : n'?33n *J3^ r\\ih^ " The three
days of bordering" (Exod. six. 10-12).
5th : niyntJ' my " The eve of the -Feast of Weeks,"
6th and 7th : ^\)V^2^ " Feast of Weeks," also called
"Pentecost."
APPENDIX. 499
8tli : jn nOS '* Farewell to the Festival."
4. Tanimuz. — 17th : "Fast of Tammuz," riDnn X"y nyntJ'
5. Ab. — "Sabbath before the Fast," prn Dl^ (see p. 413).
9th : "Fast of Ab," nsn rw^'n
" Sabbath after the Fast," )J2n2 nn{J> (ihicl).
15th : 3J{3 x'y neon " 15th of Ab." E,econciliation of
the Ben jamites with the other Israelites (Judges xxi.).
6. ElluJ. — nin"'^Dn •'D* "Days of propitiatoiy prayers,"
beginning on the first day of the month according
to the Spanish Rite, and accoi-ding to the German
Rite, on the Sunday (or 2nd S.) before n^C'n CXI
29th : n3K*n t'XI 3"iy " The eve of New-year."
7. Tisliri. — ist and 2nd : "New-year," r\l^>r\ K'XI
3rd : "Fast of Gedaliah," '\r\'h'M DIV
ist to loth : "The ten penitential days," nO'' nX'y
"The Sabbath after New-year," riDI^' n^C* (see p. 405).
9th : -|1S3 Dit n~iy " The eve of the Day of Atonement."
loth: 1133 Dv or nniSDH QV " The Day of Atonement."
14th : ni3D 2"iy "The eve of Sukkoth."
15th to 2ist : niDD " Feast of Tabernacles."
17th to 2 ist : nyiion ^in " Half-holyday."
2 1st: N3"l X3yL*'in "The Great Hoshana Service."
22nd and 23rd : n"ivy '^y^^^ " Feast of the eighth day."
23rd : min nnCK' " Rejoicing of the Law."
24th : jn nOS " Farewell to the Festival."
Heshvan. — ''JK'I ''C'lOn 'JtJ' "The Fast of ' Monday, Thurs-
day, and Monday,' kept by some in the course of
the month."
g. Kislev. — 25th to 2nd (or 3rd) of TehetJi : n31jn " Feast
of Dedication."
10. Teheth.—joth : nnD3 nX'y "The Fast of Tebeth."
11. Shehhat. — 15th: t2nt;'2 X'J? ntinon "New-year for trees."
500 APPENDIX.
The last Sabbath in the month (or the first of Adar, if
on Saturday) is ci''hp^ FiDB' " The Sabbath of She-
kalim." Exod. xxx. 11-16 is read in addition to
the weekly section.
12. Adar. — 7th : Anniversary of death of Moses.
Sabbath before Purim, -113? r\2^ (Deut. xxv. 17-19).
13th: "inDS JT'^yn "Fast of Esther."
14th : Purim, n*")1D " The Feast of Lots."
15th : Dms ]^)^ "Purim of Shushan."
The last Sabbath but one, mD naC Num. xix. is read
as an extra lesson.
The last Sabbath in the month, or the first of Nisan,
if on Saturday, is K^ninn Dl^ Exod. xii. 1-20 is
read as an extra lesson.
[13. Adar Sheni. — onis \i:^)^, "iiDT nat^^ inoK JT'jyn. oms
ma T\2^, and t^inn r\2U which in an oi'dinary year
are observed in Adar, are in a leap-year kept in
Adar Sheni ; and D'''?pEJ' n3K^ either on the last Sab-
bath in Adar, or on the first of Adar Sheni, if on
Saturday.]
Note. — The 15th of Shebhat is, according to the opinion of the
Hillelites (Mishnah, Rosh ha-shanah i. i), "New-year for the trees ;"
i.e., in reference to tithes, and to the fruit of the fourth or fiftli year
(Lev. xix. 24, 25) ; the fruit that begins to grow on a tree between the
15th of Shebhat of one year and the same date next year is reckoned
as the fruit of one year.
Various reasons are given for the distinction of the 15th of Ab :
(a.) The punishment decreed against the Israelites in the wilderness
in connection with the spies (Num. xiv. 29) was discontinued from
the 15th of Ab. (6.) The posts set up by Jeroboam on the borders
of his kingdom for the purpose of preventing Israelites from going
up to Jerusalem were removed on this date, (c.) The preparation
of the wood for the altar was completed on the 15th of Ab. (d.) On
this day the Israelites obtained permission to bury the bodies of
those killed in the war against Hadrian, (e.) The reconciliation
APPENDIX. 501
between the Benjaniites and the other Israelites took place on the 15th
of Ab (Judges xxi. 21 sqq.).
The Mishnah (Taanith iv. 8) states that the 15th of Ab and the Day
of Atonement were to the Israelites once days of the greatest national
rejoicings for all alike, rich and poor. In memory of these general
rejoicings the daughters of Jerusalem wore on these days borrowed
white garments, in order that those poor who had none of their own
should not feel ashamed. The Mishnah then describes the causes of
the rejoicings ; namely, the dancings in the vinej'ards (Judges, I. c.) for
the 15th of Ab, and the giving of the Law {i.e., the giving of the second
tables, which, according to Tradition, took place on the loth of Tishri),
and the building of the Temple (i.e., the rearing of the Tabernacle,
which, according to Tradition, was commanded on the loth of
Tishri for the rejoicings on the Day of Atonement).
INDEX
QUOTATIONS FROM BIBLE, MISHNAH, TALMUD,
AND POSEKIM.
Gen. i. i
i- 5
1. lO, 12
i. 26
i. 28
i- 31
ii- 3
iii. 21
iv. 10
iv. 13
vi. 9
vii. 19
ix. 2
ix. 4
xii. 3
xii. 6
XV. 6
xvi. 5
xvii. 9, :
xviii. I
xviii. 5
xviii. 9,
xix. 33
XX. 3
XX. II
xxii. 14
PAGE
■ 30
Gen. xxiv.
. 361
XXV. II .
• 473
xxviii. 17
. 146
xxxi. 24
. 318
xxxii. 21
341, 489
xxxii. 33
• 357
xxxiii. 4
291
xxxiv. 12
292
XXXV. II
. 187
xxxvi. 31
. 48
xxxvii. 12
• 197
xlii. 18 .
. 318
xlvi. 2 .
. 462
xlvi. 4 ,
. 156
xlviii. 16
. 211
xlviii. 20
7
Exod. iii., iv.
• 203
iii. 14 .
. 336
iv. 20 .
204, 291
iv., 31 .
. 204
V. 2
• 203
vi. 6, 7
• 203
viii. 6 .
. 200
viii. 22
28, 199
xii. I sqq
. 211
xii. 2 .
. 291
276
. 200
• 415
. 461
. 203
. 483
. 210
. 210
. 203
28
200
• 496
477, 487
• 475
192
• 197
, 197
9
28, 248
. 380
. 422
• 371
• 371
363, 371
INDEX OF QUOTATIONS.
503
PAGE
PAOE
Exod. xii. 3 .
• 374
Exod. xxiv. 7
. 169
xii. 8 .
. 386
ixvii. 21
. 426
xii. II .
. 372
XXX. 10
. 401
xii. 14 .
. 218
XXX. 20
• 445
xii. 15 .
• 376
xxxi. 15
• 351
xii. 16 .
• 352
xxxi. 16, 17
• 335
xii. 17 .
. 218
xxxiii. 9
• 193
xii. 19 .
. 376
xxxiii. II
• 197
xii. 24 .
• 375
xxxiv. 6, 7
45. 401
xii. 27 .
• 373
xxxiv. 18
. 368
xii. 47, 48 .
• 372
xxxiv. 26
. 402
xiii. I .
• 331
XXXV. 2
• 351
xiii. 7 .
• 376
XXXV. 3
• 35°
xiii. 8 .
. 382
Lev. iii. 3, 4 .
. 461
xiii. 9 .
• 331
vii. 23
. . 461
xiii. II
. 332
xi. 3
. 460
xiii. 13, 15 .
• 479
xi. 9. 13.
20
. 460
xiii. 16
• 331
xi. 41
. 460
xiv. 31
• 8.49
xi. 45
• 455
XV. 2 .
248, 429
xii. 3
. . 478
XV. 25, 26 .
• 239
xvi. 30
• 405
xvi. 13, 14 .
• 356
xvii. II
416, 462
xvi. 22 .
• 356
xvii. 12
• 459
xvi. 29
• 350
xvii. 13
• 465
xix. 6 .
121, 156
xvii. 14
• 459
xix. 8 .
• 404
XV iii. 3
. 428
xix. 9 .
• 47
xix.
. 272
xix, 10
. 394
xix. 2
. 290
XX. 2 sqq
• 247
xix. 14
• 293, 301
XX. 2 .
38, 248
xix. 17
291, 308
XX. 2 sqq.
. 267
xix. 18
260, 238, 292
XX. s .
143. 151
xix. 18 s
1-
• 239, 309
XX. 8 .
• 341
xix. 19
• 457
XX. 12 .
• 30s
xix. 23
• 457
XX. 13 .
• 293
xix. 24
• 457
xxii. 24
• 29s
xix. 26
• 474
xxiii. I
• 299
xix. 27
• 467
xxiii. 7
• 326
xix. 32
• 317
xxiii. 14
. 368
xxii. 28
• 319, 459
xxiii. 14 sqq.
. 368
xxii. 32
. 290
xxiii. 16
• 393
xxiii. 4
. 368
xxiii. 17
. 368
xxiii. 9
. 389
xxiii. 18
• 377
xxiii. 10, 14
• 389, 457
xxiii. 19
• 457, 461
xxiii. 15 sq.
• 393
xxiv. 5
. 203
xxiii. 31
sq.
. 406, 393
504
INDEX OF QUOTATIONS.
PAGE
PAGE
Lev. xxiii. 34
• 395
Deut. vi. 7 .
286, 436
xxiii. 40
. 320, 396
vi. 8 .
• 331
xxiii. 42 sq.
. 395
vi. 9 .
■ 335
XXV.
. 368
vii. 19 .
. 192
XXV. 23 .
. 304
viii. 17, 18 .
28, 275
XXV. 35 sq.
• 295
ix. 18, 25
. 421
XX vi. 15, 43
• 239
X. 12 sq.
243, 273
Num. iii. 39 .
, 203
X. 16 ,
176
V.
. 481
X. 17 sq.
• 145
vi. 24 sqq.
. 429
xi. 13 sqq. .
332, 335
ix. 9 sqq.
• 375
xi. 15 ,
• 319
ix. 10 .
• 203
xi. 20 .
• 331
ix. II .
. 386
xi. 19 .
■ 335
xi.
. 269
xii. 21 .
. 462
xi. 22, 32
. 464
xiii. 2 sq.
47, 140
xii. 6, 8
. 133, 201
xiii. 5 .
. 290
xii. 13 .
. 421
xiii. 6 .
. 216
XV. 15 .
. 246
xiv. 3 .
• 455
XV. 17 sqq.
• 357
xiv. 4, 5
• 459
XV. 26 .
. 408
xvi. I .
• 363
XV. 38 .
• 330
xvi. 6 .
. 375
XV. 39 sq.
239, 329, 436
xvi. 10
• 393
xix.
• 370, 496
xvi. II, 14 .
• 354
XX. 12 .
8
xvi. 16
. 368
xxi. 30
. 203
xvii. 9, 10 .
. 218
xxii. sqq.
. 209
xvii. 17
. 488
xxiii. 19
. 142, 186
xviii. 15
. 132
xxviii. 16
• 372
XX. s sq.
• 483
xxix. 15
• 203
xxii. I, 4
. 298
xxxiii. .
. 211
xxii. 6 .
• 459
Deut.
. I
. 209
xxii. 9 .
• 457
. 12 .
. 191
xxii. 10, II .
. 458
V. I
• 239
xxii. 12
• 329
IV. 2 .
. 140
xxiv. I
. 487
V. 5, 8
• 239
xxiv. 14
. 316
V. 15 .
. 42
XXV. 4 .
• 319
V. 24 .
. 290
XXV. S . , .
. 488
V. 35 .
30, 270
XXV. 17
• 370
V. 39 •
• 15
xxvi. 3 sq. .
• 429
iv. 40 .
* 243
xxvi. 5
• 384
V. I, 3 .
. 247
xxvi. 13 sq. .
. 429
V. 6 sqq.
. 267
xivii., xxviii.
. 208
V. 28 .
. 247
xxviii. 30 .
. 483
vi. 4 15, 38,
[69, 172,332,491
xxviii. 58
. 273
vi. 5 •
• 274, 278
xxix. 21
. 296
INDEX OF QUOTATIONS.
505
PAGE
PAGE
Deut. xxix. 28 . 2, li
^o, 203, 218
I Kings xiii. 18
. 191
XXX. I sq.
. 157
xviii.
. 423
XXX. 3 .
. 226
xviii. 21 .
. 66
XXX. 12
. 218
xviii. 39 .
. 170
XXX. 15
. 142
xxi. .
. 265
XXX. 19 sq. .
142, 146
2 Kings iv. 33 sqq.
. 423
xxxi. 10 sq. .
• 345
xiv. 6
. 206
xxxi. 26
. 209
xiv. 9
66
xxxii. 4
143, 221
xiv. 25 .
. 81
xxxii. 20
8
xxii. 8 sqq.
. 207
xxxii. 27
. 28
xxiii. 21 .
. 206
xxxii. 39
. 164
Isa. i. 9 .
. 206
xxxiii. 2
• 225
i. 11 sq. .
. 418
xxxiii. 27
• 203
i. 14
. 339
xxxiv. 10 sg.
■ 134
i. IS
• 444
Joshua i. 7, 8
205, 286
i. 16
• 237
iv.
. 206
ii. 2 sqq. ,
. 158
viiL 31 sqq.
. 205
ii. 3
. 156
X. 12 .
. 63
vi. 3
. 442
Judges V. 15 sgg. .
. 64
vii. 9
8
V. 31 .
. 310
vii. 14 sq.
68, 225
vii. 5 .
• 445
viii. 17 sqq.
. 68
I Sam. ii. 6 sg.
. 64
ix. 5
. 68
ii. 9 .
. 190
xi. 2
, 160
X. 6 .
. 198
xi. 6, 9 ,
. 158
xii. 17
. 422
xxvi. 8 .
. 27s
xii. 22
. 64
xxvi. 20 .
, 322
XV. 8 .
• 370
xxxiii. 15 sqq. .
. 238
XV. 22 sq. .
64, 276
xl. sqq. ,
• 348
xvi. 7
65, 150
xl. 2
157, 387
xviii.
• 307
xl. 18 .
. 42
xviii. 10 ,
. 190
xl. 25 .
. 42
XX. 27
. 366
xl. 26 . . .
• IS
xxiv. 14 .
. 6s
xl. 26 . . .
23. 145
2 Sam. xi., xiii.
. 347
xiii. 9 . .
. 132
xiii. .
. 307
xliii. 24 . . .
. 418
xxiii. 2
• S3
xliv. 21 .
• 159
xxiv. 14 .
65, 278
lii. sq. . . . .
. 226
I Kings ii. 2 .
. 6s
lii. 13 sqq. . . .
• IS9
ii. 3 •
• 205
liii. 4 . . .
. 224
viii. 2
. 401
liv. 9 . . .
. 206
viii. 48
• 425
liv. 10 . . .
. 159
viii. 65
401, 207
Ivi. I . . . .
. 238
xii. .
• 3^7
Ivii. 21 . . . .
• 151
xiii. 4
• . 199
Iviii.
. 207
5o6
INDEX OF QUOTATIONS.
Isa. Iviii. 13, 14
lix. 20 sq.
Ix. 19 sqq.
Ixvi. 2
Ixvi. 17
Ixvi. 22
Jer. i., ii.
vii. 21
vii. 23
vii. 28
ix. 23
ix. 25
XV. 19
xvii. 7
xvii. 21 sg.
xxiii. 5 sq.
xxiii. 36
xxix. 5, 7
xxix. 15, 26
xxxi. 31 sgg.
xxxiii. 25 sg.
Ezek. i.
iii. 12 .
xi. 19 sg.
xii. 22 .
xiv. 14
xvi.
xviii. 2
xxviii. 3
xxxiv. 22 sc
xxxvi. 17 6^,
xxxviii. sqq
xxxix. 28 sq.
si. I .
xlv. 16 sgg.
Hosea ii. 21 sq.
iii. 4 sg.
vi. 6
xii.
xii. II, 14
xiv. 2 .
xiv. 6, 10
Amos iv. II .
V. 25 .
viii. s .
339, 340, 341
159, 286
. 159
. 4x8
. 206
• 159
. 348
. 418
72, 276
8
■ 72
. 206
• 72
■ 277
• 350
73) 160
• 191
• 311
190
74, 216
• 159
. 347
• 442
• 76
. 76
no, 117
• 347
• 77
. 118
• 78
. 370
. 230
. 78
• 403
. • 371
9, 79, 159
. 79
. 418
. 206
. 132
375, 418
. 80
. 206
. 418
• 350
Jonah i. 9
Micahii. 6
iii. II sq.
iv. I sqq.
vi. 6 sqq.
vi. 8 .
Hab. i. 13 sq,
ii. 3
ii. 2, 4 .
iii. 18 .
Zeph. iii. 9 .
iii. II sq.
Haggai ii. 10 sqq.
ii. II.
Zech. iii. 7 .
v. 4 .
vi. 13 .
viii. 16 sqq.
viii. 19
viii. 23
ix. 9 sq.
xiv. 9 .
xiv^. 16 sqq.
Mai. ii. 6 sq
ii. 10
ii. 14
ii. 17
iii. 4 sc
iii. 6
iii. 22
iii. 23 ;
i- 3, 4
ii. 7
iii. 9
V. 5
V. 8
vii. 12
vii. 16
viii. 5, 6
viii. 7
ix. 10
xiv. I
XV. .
Ps,
170
• 283
• 194
. 82
82
. . 158
• 225
. 83, 238
. 152
. 163
9, 152, 163, 238
• 275
84, 159
. . 84
. 206
. 136
■ • 85
. 264
. . 85
. . 8s
. 412
. 86
. 86
86, 159
86, 206
87, 314
292
. 483
• 143
162, 372, 416
142, 186
87, 206
229, 380
. 91
. 42
. 24
. 281
. 276
• 143
. 90
144, 183, 323
. . 318
. 281
28, 144
. 238
INDEX OF QUOTATIONS.
507
Pa.
PAGE
PAGE
XV. 5
• 295
Ps. c. 2
. 320
xvi. 8
• 467
cii. 26 sqq.
• 43
xvi. 8 sq.
165, 290
civ. .
206
xvi. II .
• 275
civ. 33 sq.
. 280
xvii. I
• 419
civ. 35 .
• 309. 453
xvii. 15 .
. i6s
cvii.
• 479
xix. 2
• 23
cvii. 6
. 282
xix. 8, 9 . . ]
4, 197, 344
ex. .
. 226
xix. 9, 10
• 451
cxi. 10 .
. 274
xxiii. I .
. 277
cxvi. 2, 4, 13
. 282
xxiv.
. 238
cxviii. 21
. 283
xxiv. 3, 4
. 281
cxix. 13 .
. 280
xxvi. 6 .
281, 444
cxix. 54 .
. 276
xxvii. 14
• 277
cxix. 103
. 281
xxix. 10 .
. 206
cxix. Ill
. 276
xxxii. 10
■ 155
cxix. 130
. 180
xxxiv. 2 .
. 280
cxix. 172
. 281
xxxiv. 13, 14 ,
• 299
cxxviii. 2
. 322
xxxvi. 8 sq.
• 155
exxviii. 3
. 91
xxxvii. 3.
• 277
cxxx. 2 .
. 91
xxxvii. 9, 28, 37 sq.
• 155
cxxxiii. .
• 424
xl. 7 sqq.
. 276
cxxxvi. .
. 380
xlii. 2
. 275
cxxxvi. I
. . 283
xliii. 3 .
. 16
cxxxvii. 6
. 468
xlv. 14 .
• 470
cxxxix. I sqq.
• 149
1. 8 .
. 418
cxl. 14 .
. 453
1. 23 . .
• 275
cxlv. 18 .
44, 280, 423
li. g sq. . . c
)i, 148, 206
cxlv. 20 .
• 275
li. 17 . . '
. 280
cxlvi. 10 .
. 441
Iv. 18 .
. 429
cxlvii. I .
. 280
Ixviii. 27
. 285
cxlviii. 6
. 186
Ixix. 14 .
. 285
cl. 6
. 418
Ixxii. 20 .
• 95
Prov. i. 2
. . 98
Ixxiii. 2 .
. 152
i. 7
98, 102, 273, 324
Ixxiii. 26
. 278
ii. 17 .
. 483
Ixxiv. 8 .
• 423
iii. 7 .
• 99
Ixxviii. .
. 206
iii. 34 .
. 328
Ixxviii. 41
3I1 144
iii. 27 sq.
• 304
Ixxix. 6, 7
• 387
vi. I .
. 296
Ixxx. 9 .
. 91
X. I
. 102
Ixxxiv. 5
• 275
X. 2
. 103
Ixxxviii. 19
. 308
X. 3 .
. lOI
xciv. I
■ 143
X. 4 .
. 104
xciv. 5 sq. . I.
M. 14s. 220
x. 7 .
. 103
xcix. 7 .
• 193
X. 12 .
. 106
5o8
INDEX OF QUOTATIONS.
Prov. X. 17 .
X. 19 .
X. 22 .
X. 27 .
xi. 2
xi. 5 .
xi. 13 .
xi. 17 .
xi. 22 .
xi. 24 .
xi. 25 .
xii. 4 .
xii. 9 .
xii. 10 .
xii. 19 .
xii. 24 .
xii. 25 .
xii. 28 .
xiii. I .
xiii. 7 .
xiii. 13
xiii. 19
xiii. 24
xiii. 25
xiv. 5 .
xiv. 9 .
xiv. 10
xiv. 15
xiv. I .
xiv. 23
xiv. 27
xiv. 28
xiv. 31
XV. I .
XV. 8, 9
XV. 16 .
XV. 17 ,
XV. 25 .
XV. 27 .
XV. 29 .
XV. 33 .
xvi. 7 .
xvi. 2 .
xvi. 9 .
xvi. 14
PAGE
PAQli
, 108
Prov. xvi. 18
. 104
. 102
xvi. 32
. 106
loi, 357
xvii. 3 .
. lOI
102, 274
xvii. 4 .
• 299
. 104
xvii. 6 .
306, 107
• 103
xvii. 7 .
. 104
. 106
. xvii. 9 .
. 106
107, 320
xvii. 28
. 102
. 102
xviii. 9
. 104
. 105
xviii. 22
. 106
. 108
xix. 5 .
. 265
. 106
xix. 16
. lOI
. 104
xix. 14
. 106
107, 319
xix. 17
. 100
103, 326
xix. 18
. 107
. 104
xix. 26
. 306
108
XX. I .
. 105
166
XX. 20 .
107, 306
107
XX. 22 .
. 100
108
XX. 27 .
• 495
lOI
xxi. I .
. 108
106
xxi. 3 .
. 100
107
xxi. 13
. lOI
105
xxi. IS, 23 .
. 103
103
xxi. 30, 31 .
. lOI
103
xxii. 2 .
100, 316
108
xxii. 6, 9, 15
307, 480
5, 102
xxii. 23
100
102
xxii. 24
. 308
104
xxiii. 4
. 322
102
xxiii. 13 sq. .
. 107
108
xxiii. 22
. 318
100
xxiii. 29 sq. .
. 105
102
xxiv. 13 sq. ,
. 102
100
xxiv. 17 sq. .
. 107
103
xxiv. 21
. 318
106
xxiv. 24 sq. .
. 106
100
xxiv. 30 sq. .
. 104
105
XXV. I .
. 97
100
XXV. 15
. 103
104
XXV. 17
• 309
lOI
XXV. 26
. 103
108
• XXV. 28
. 106
24, lOI
xxvi. 4 sq. .
. 103
108
. xxvi. 20 . . .
. 107
INDEX OF QUOTATIONS.
509
PAGK
PACE
Prov. xxvii. i
. 108
Eccles. V. I, 3 . . .1^5
xxvii. 2
. 104
V. 11 .
. 322
xxvii. 5, 6 .
. 106
V. 12 .
• 321
xxvii, 10
• 309
vii. I, 9, 16
17 .
. "5
xxvii. 12
. 102
vii. 20
US. 407
xxvii. 19
. 306
viii. 12 sqq.
. 143
xxvii. 23 sqq.
. 105
ix. 8 .
• 115
xxviii. 20
. 103
X. 2, 8
• "5
xxviii. 24
• 306
xi. 4 .
. 116
xxviii. 25
• 105
xi. 9, 10
. 490
xxix. 12
• 299
xii. I .
. 116
xxix. 18
. lOI
xii. 7 .
116, 165
XXX. I .
97. 98
xii. 13
154, 274
XXX. 5 .
. 98
Esther ix. 29
. 116
XXX. 7 sqq. .
. 321
X. 3 •
303
XXX. 17
107, 305
Dan. ii. 27 sq.
118
xxxi. .
• 475
iv, 27, 34
120
xxxi. I
. 98
v. 25 sqq.
120
xxxi. 10 sqq.
. 106
V. 30 .
120
Job i. 21 sq. . . ic
59. 278, 284
vi. I
120
"• S. 9
. 109
vi. II .
430
ii. 10
. in
viii, 14 .
122
iii. ig
III, 492
viii. 26 ,
123
iv. 17
. Ill
X, 13 .
124
V. 17
. Ill
xi. 14, 35
227
vi. 14
. 308
xii. 2 .
164
vii. I
. Ill
xii. 3, 6, 7
124
vii. 9
. 166
xii. 8 .
163
ix. 4
. Ill
xii. 13 ,
124
I. 21
. 166
Ezra iii. 4
206
xii. 12
• 3^7
vii. 6, 10, 28
125
xiii. 15
. Ill
viii. I .
125
xiv. 14
. . 167
Neb, i. I
125
xix. 25 sq.
III, 167
viii.
, 207
xxii. 13 s^.
• 144
viii. I .
. 206
xxviii. 28
. 112
viii. 2 .
, 401
xxxii. 8 .
• 323
viii. 10 .
2(
A3E
4, 401
Song of Solomon, vi. 3
. 113
viii. 13 .
. 206
Ruth i. 16 sqq.
. 113
xiii, 15 .
• 351
Lam. i. 18 .
• 143
I Chrou, xxix. 14,
• 275
iii. 38 sq.
. 221
2 Chron. vii. 9, 10
. 401
iii. 66 .
. . 387
XX. 20
8
Eccles. i. 18 .
. 114
XXX. 2
. 376
iii. I, 2
• "4. 489
xxxvi. 16
. 317
iv. 5,
6,17
. 115
5IO
INDEX OF QUOTATIONS.
PAGE
PAGE
Apocrypha —
Shabbath. ii. 6 .
358
Wisdom vi. 17 sqq. .
128
vi. I .
331
X. 8 sq.
128
vii. 2.
• 351
397
Siracli vi. 6
308
xxiii. 4
474
xxxix. I sqq. ■
129
xxiii. 5
Pe.sach. i. i, 4 .
496
377
Tarrjum —
ii. I
377
Gen. iv. 8 .
144
iv. I, 5 .
373
Exod. xiii. 16
331
iv. 9
376
Exod. xxiii. 19
465
vi. 3
381
Isa. xxix. 10
190
X. I
• 380
373
Jer. xxix. 15
190
X. 3
•381
Shekalim i. i
370
Midrask —
Yoma X. I .
406
Mechilla, Exod. xiii. 9
338
Succah iii. 8
397
Sifra, Lev. xix. 18
291
iv. I
397
Sifre, Deut. xi. 13
418
iv. 5
398
Deut. xi. 18
338
V. 2
426
Deut. xiv. 3
455
V. 4 .
425
Deut. xxxiv. 10
200
Rosli ha-sli. i. i .
402
Kabboth, Lev. ix.
274
iv. I
397
Lev. xxiv. 272,275,283
Taanith iii. 8
423
Num. xviii.
431
iv. 2
433
Deut. ii.
282
Megillah iii. 4 sqq.
• 432
369
Song of Solomon
iv. 10 .
347
V. 2
282
Kethub. ii. 10 .
485
Midrash on Ps. c.
216
vii. 6 .
467
Yalkut, Gen. v. i.
292
Kiddusb. i. 7
471
Deut. vi. 16 .
308
Sotab iii. 4
481
Isa. viii. i
223
Sanhedr. x. i
231
Micah vi. 8 .
238
Eduyyotb iii. 7 .
229
Mai. ii. 7
315
Abotb i. 5 .
470
Ps. Ivi. .
188
i. 6 .
i. 7 .
300
328
Mishnah —
i. 10
322
Berach. i. 4
432
i. 16
454
i- S-
525
ii. 4 .
312
iv. I
435
ii. 10
263, 298
iv. 3
430
ii. 12
263, 288
29
iv. 5, 6
426
ii. 13
187
V. I
453
iii. 2
311
vi. sqq.
442
iii. 9
324
ix. 5
278
iii. 12
314
Peah i. I .
222
iii. 13
55
Shabbath. i. i
397
iii. 14
I, 146
221
INDEX OF QUOTATIONS.
511
PAOE
PAOF,
Abotli. iii. 17
324
Pesach., p. ioo«
• • 356
iv. I
SO
lJ4b, 115
J . 381
iv. 2
151
1 1 76
• 380
iv. 8
455
ii8a
. 221
iv. ir
186
Rosh ha-sh., p. 106
• 405
iv. 12
315
16a
186, 282
iv. 18
491
34b
. 447
iv. 22
222
Taanith, p. 7a .
• 314
v. 10
298
iia .
. 312
V. 16
307
Yoma, p. 23a
• 310
V. 20
289
Succah, p. 516 .
. 426
V. 21
479
Megillali, p. 23a
• 347
V. 22
327
316.
• 317
vi. 3
315
Kethub., p. 86 .
■ 493
vi. 6
327
Kiddusb., p. 29a
• 322
Tamid v. i
433
31a
• 427
39^
222
Bab. Tahn.—
Nedariin, p. 376.
. 204
Berach., p. 3a .
434
Gittin, ]). 146
• 495
46 . .
439
60a
. 210
5a . 223, 28
2, 490
Sotab, p. 3a
. 148
6a .
285
116 .
• 472
66 .
487
Baba kanima, p. 92/;
. 465
8a .
285
93a
• 310
loa .
282
113a
311, 488
12a .
432
B. Metsia, p. 5S6
• 299
15& • ■
419
59
217, 299
17a .
471
B. Batbra, p. 146
no, 209
286 .
419
15a
no, 116
296 .
422
165a
• 299
30a .
426
Sanbedr., p. 56a
. 462
31a . . 44
5. 484
90
• 317
336 . •
274
916
. 160
40a .
319
986
. 161
60& .
284
99a
. 210
Shabb., p. 10a .
445
1 06a
. 290
31a .
238
Ab.-zarab, p. 3a
. 222
316 .
274
Menacb. , p. 366 .
• 333
886 .
310
426 .
• 330
92a .
SO
6^ .
• 393
ii8a .
323
69 . .
• 457
1196 .
317
ChuUin i. .
• 463
130a .
337
p. 276 .
• 464
Erub., p. 104a .
428
60a .
. 182
Pesach., p. 76 .
330
65a .
• 465
512
INDEX OF QUOTATIONS.
PAGE
PAGE
Niddah, p. 456 .
472
Hilchoth Maach
as. i. 14 . 465
Soferim vi. 4 .
203
i. 21 . 460
xiv. 18 .
420
iii. 3 . 466
xxi. 3 .
373
Shulch a n-aruch —
Aboth di-R. N. xxxiv.
202
I.,i. I
i. 4
• 467
. 4'--9
Jerits. Talm. —
ii. 6
• 427
Beruch. i. 7
272
liii. 4
• 450
Pesach. x. i
373
Tur. I., cclxxi.
. . 356
Shekalim i. i .
370
II., Ixxsii.
• 465
Chagigah i. 7 .
3
Megillah i. 7
217
Daily Prayer
p. 3*
hook
. 148, 277
Maimon., Mishn.-torah —
8
. 287
Hilchoth Deoth v. 11
483
15
• 334
Talm. Torah v.
I,
7 315
39
. 31, 184
vi.
I]
317
49
. 225
Teshubhah iii.
S
III
51
. . 185
iii.
6
312
76
• 31
Tefillahi. i
419
III
. 267
iv. 15
• 419
129
• 23
Tefillin iv. 26
337
153
. 3"
Mezuzah vi. 13
337
249
. 150
Tsitsith iii 12
336
304
. 478
Berachoth i. 5
433
308
• 479
Sliabbath xxx.
I
• 339
314
. 491
* The numbers refer to pages in the Authorised Daily Prayer-book,
with a new translation by the Rev. S. Singer.
GENERAL INDEX.
Ai3iB, month of, 59, 362, S^S-
Abstinence, 320.
Adar, 362, 363, 369, 41 1-
Additions, apocryphal, 13^-
Additional prayer (or sacrifice),
345. 4n8, 435-
Adultery, 261.
Afikuman, 3S2, 386.
Agadah, 138.
Aged, the, 317.
Allegorical headings of psalms,
94 ; of proverbs, 97.
Almsgiving, 303.
Al-tlkre, 204.
Aviklah, 225, 359, 404> 436, 437.
Ancient Versions, 204.
Angels, 250.
Anglican Version revised by M.
Friedlander, 224.
Anniversary of tlie death of a
relative, 495.
Anthropomorphism, 4I.
Apocrypha, 127
Arba-kanfoth, 329.
Ark, 424.
Ascetism, 320.
Associate, 309.
Atheism, 27, 143 «?•
Atonement, Day of, 59, 206, 329,
342, 346, 353, 400, 405 *'i-;
Vicarious, 224.
Attributes of God, 39, 17' ; the
thirteen, 45.
Authenticity of the Pentateuch,
134, 202 ; of Isaiah, 212.
Azharoth, 241.
Bar-rait svah, 347, 481-
Benediction of the priests, 442.
Benedictions. See Berachoth.
Berachoth, 283, 329, 334, 34i, 348,
352, 357, 359, 377. 382, 385-
397, 410, 411, 437 s<77-, 442;
form of obligatory, 444.
Beth-din, 237, 445.
Beth ha-keneseth, 423.
Beth ha-midrash, 348, 469.
Betrothal, 484.
Bible, the, 56 sqq. ; Hebrew names
of, 56 sqq. ; headings of the
books of, 56 ;— and Science, 33 :
figurative speech in, 176; in-
terpretation of, 175; criticism,
I 210.
1 Blessings. See Berachoth.
' Blood, 416, 459, 465-
Booths, 395.
Burden ( = prophecy), 191-
Burial, 492 ; Service, 493.
1 C..VLENDAR, 59, 360 ^IQ-
' Cause, the first, 30, 1 7 1, '74;
intermediate causes, 171.
2 K
ii4
GENERAL INDEX.
Caviare, 461.'
Centre of universe, 182.
Chalet, 474.
Chaniiccah, 409.
Charity, 302, 469.
Chizzulc-cmunah, 226.
Children, 305.
Chol-hammoed, 390, 397.
Christianity, 225.
Chronicles, The Books of the, 87 ;
contents of, 126 ; sources of,
127.
Chulckotli hagc/oyhn, 428.
Circumcision, 58, 336, 478.
Citron, 396.
Civil marriage and divorce, 488.
Cleanness, 206.
Comforting mourners, 302, 493.
Commandments, the Ten, 195,
247 sqq. ; Divine, 239 ; division
and number of, 239 sqq.
Communion with God, 279, 422.
Community, 312.
Confession, 288, 407.
Contentment, 103.
Controversy between God and
Israel, 83.
Covenant with God, 170 ; of
Abraham, 336, 478 ; new, 74,
216.
Covering the head, 427, 444, 467.
Creation, 22 sqq., 177 sqq., 255,
269, 403 ; successive, 181 ;
Creator, 174.
Cuzari. See Kuzari.
Daniel, 50 ; Book of, 87, 116 sq.,
205; contents of, 118; date of
composition, 214 ; mysterious
numbers, 163.
Day, 360 ; days of the week,
473 ; of Atonement, 59, 206,
288, 329, 342, 346, 353, 401 sq.,
405 sqq. ; of blowing the shofar,
206 ; of Judgment, 404 ; cf the
Lord, 80 ; of Memorial, 404.
Days of the Omer, 392 ; end of
days, 213.
Decalogue. See Ten Command-
ments.
Deism, 29.
Destruction of the Temple, 403,
412.
Deuteronomy, 60 s^^., 208.
Devotion, 419 ; — and wickedness,
235-
Dietary Laws, 59, 206, 235, 237,
455 «2?-
Dishonesty, 293.
Divine worship, 4 1 3.
Divorce, 487.
Duty, 233 sqq. ; towards God, 273 ;
towards our fellow-men,292S(/f/.;
towards ourselves, 319 ; of the
heart, 173.
East, praying towards, 425.
Earth, smallness of the, 182.
Ecclesiastes, 87, 1 1 4, 1 54, 32 1,
399-
Education, 324, 471, 479 sqq.
Efficacy of prayer, 44, 183, 422 sqq.
Eighteen, the, soil. Blessings, 430,
437-
Elders, 60.
Elohim, 196, 211.
Employers and employed, 313.
Emunah, 4, 17.
Emunah-ramah , 171, 205, 219.
Emunoth vc-deoth, 10, 171, 218.
Enmity, 309.
Eternity of matter, 33.
Ethrog, 396.
E.\istence of God. See God.
Eve of Sabbath, 340 sq., 361 ; of
Festivals, 340, 372, 474.
GENERAL INDEX.
515
Evil, 221.
Evil tongue. 29S.
Evolution, 180.
Faith, 5 ; Principles of, 20 sqq. ;
fundamental principles of, 170,
173-
Fast, 329, 342, 406 ; of Tanimuz,
412 ; of Ab, of Gedaliah, and of
Tebeth, 412; of Esther, 412;
of the First-born, 273-
Fate, 147.
Feast of Dedication, 409 ; of
Lots, 411 ; of Tabernacles, 395,
426 ; of Weeks, 393.
Festivals, 59, 235, 289, 339, 346,
435 ; the Three, 369 ; solemn,
400; the Scholars', 392; eve
of, 474 sq.
Figurative speech in the Psalms,
89 sqq.
Figures of speech in the Scrip-
tures, 176.
First Cause. See Cause.
Flood, 48.
Folly and wisdom, 102.
Forbearance, 310.
Fraud, 293.
Freewill. 146, 173, 220.
Friendship, 306.
Funeral rites, 494.
Gan-eden, 223.
Gchinnom, 223.
Gemara, 137.
Gconim, 434.
Gezeroth, 139.
Gloves in Synagogues, 444.
God, 22 sqq. • attributes of, 39 ;
belief in, 248 ; blessing of, loi ;
children of, 42 ; dependence of
man on, 112; eternity of, 43,
173; existence of, 22, 171 sq.,
369, 389, 404 ; faith in, 277 ; fear
of, 102, 273 ; House of, 42, 423 ;
immutability of, 45, 185 ; in-
corpo reality of, 41, 173 ; justice
of, 100, 112, 170, 404; kind-
ness of, 45 ; love of, 274 ; man
of, 190; names of, 196, 21 1 ;
omnipotence of, 44 ; omnisci-
ence, loi, 112, 173; perfection
of, 173 ; prescience of, 220 ;
providence of, 170 ; Spirit
of, 39 ; unity of, 38, 171, 173,
249, 388, 436, 491 ; ways of,
290; Will of, 39, loi, 178;
wisdom of, 39, 1 12; Word of,
191 ; directs man's actions, loi ;
is our Father, 42 ; loves the
good, 100 ; protects the weak,
100.
Gratitude, 275.
Greetings, 402, 475-
Guide of Maimonides, 14, 174,
182, 198, 202, 218.
//ahhd'ilah, 254, 340, 343.
Haytjadah, 372, 379.
Hagiographa, 87.
Halachah, 138.
Ilalld, 96, 379, 387.
Handicraft, 322.
JIanuccah. See Chanuccah.
Haphtarah, 345, 347 sq.
Headings of Biblical books, 56.
Hebrew, 420, 480; letters, 135.
Hechal, 424, 4S1.
Hell, 223.
Holiness, 59, 290.
Holy Spirit, 200.
Home service, 476.
Honesty, 103, 293.
Honey, 466.
House of God, 42, 423.
Husband and wife, 106, 310.
516
GENERAL INDEX.
Idolatry, 236, 250.
Ikkarim, 1S8, 201, 202, 219.
Immortality of the soul, 164.
Immutability of (jod. See God.
Immutability of the Law. See
Law.
Incorporeality of God, 41, 173.
Industry, 103, 322.
Inspiration, 52, 173.
Instruments, musical, 93.
Integrity of the Pentateuch. See
Pentateuch.
Interest, 294.
Ittur soferim, 203.
Jewish life, 467.
Jubilee, 59, 402.
Judaism, 2, 236.
Judges, 63.
Judgments, 240.
Justice of God. See God.
Kaddish, 434, 441, 448, 494.
Karaism, 210.
Kasher, 378, 463.
Kedushah, 434, 447.
Keri-u-Khethih, 203.
Kiddush, 254, 340, 342, 379.
Kindness of God. See God.
Kindness, to our fellow-men, 301 ;
to animals, 318.
King and jjeople, 106.
Kings, the Book of, 65.
Kittel, 492.
Knowledge, 323.
Kodashim, 138.
Kol-nidre, 408.
Kuzarl, 13, 172, 218.
Laaliikah, 98.
Labour forbidden on Holy-days,
349-
Lamentations, 87, 113, 413.
Law, of Moses, 87 ; oral, 136,
236; written, 136, 236; foun-
dation of the, 72 ; immutability
of the, 139, 215 ; object of
the, 242 ; Rabbinical laws, 219 ;
abrogation of any of the laws,
417 ; temporary suspense of a
law, 141.
Leap-year, 362, 367.
Legalism, 234.
Leittid, 98.
Levites, 93.
Light, continual, 426 ; Sabbath
lights, 358 ; festival lights, 358 ;
Chanuccah lights, 410.
Maamadoth, 433.
Maarib, 408, 435.
Machzor, 363, 391 ; Vitri, 434.
Mageti — david, 427.
Magicians, 193.
Magistrates, 318.
Man and his fellow-man, 106,
292.
Marriage, 58 ; laws, 59 ; rites,
484 ; civil, 488 ; mixed mar-
riages, 489.
Massorali, 55 ; Masoretic points,
203 ; Masoretic text, 266.
Master and servant, 315.
Mazzol-tob, 486.
MechiUa, 137.
Medahberim, 220.
Meekness, 103.
Megilloth, 87.
Messages of comfort, 70.
Messiah, 156, 161 ; days of, 69,
82, 85, 161, 225, 228 ; Name
of, 73 ; — b. David and b. Joseph,
! 230 ; prophecies concerning,
! 75-
j Methurgeman, 349, 432.
I Mezuzah, 270, 335, 468.
GENERAL INDEX.
Si?
Midrash, 137, 180, 413 ; interpre-
tation, 384.
Mikra, 57, 479.
Milah, 477.
Minhag, 139, 242. 420, 435, 444.
Minor prophets, 78.
Minyan, 441, 472.
Miracles^, 32, 192.
MishDah, 137.
Mishneh-toraJi (of Maimonides),
139, 197, 202, 217, 241.
Mission of Israel, 156.
Moderation, 103.
Modesty, 261, 427, 472.
Moed, 138.
Mohd, 478.
Molad, 364.
Monday, 413, 473.
Monotheism, 39.
Month, 361 ; Hebrew names of
months, 362.
Moon, 361, 476.
Mourners, 491.
Mourning customs, 494.
Murder, 236, 259.
jV/usaph, 345, 435.
Music in Synagogue, 428.
Myrtle, 396.
Name, of God, 287 ; sanctification
of God's, 289.
Nashim, 138.
Natural religion, 22.
Nazirite, 320.
Neilah, 408, 436.
Nezikin, 138.
New-moon, 219, 346, 364, 435.
New-year, 402 sq.
Night-prayer, 440.
Nisan, 362, 363, 371, 372.
Nistaroth, 6.
Nitsachon, 226.
Oath, 252.
Obedience, 276.
Omer, counting of, 389 ; days of
the counting of the, 392.
Omnipotence, 44, 215.
Omniscience. 148, 215.
Order of Service, 381, 429, 434.
Pantheism, 26.
Parable, of the dry bones, 78 ; of
Jotham, 64 ; of Nathan, 65 ;
of the vineyard, 67.
Paradise, 223.
Parallelism, 89.
Parents and cliildren, 106.
Passover, 59, 206, 207, 372, sqq. ;
lamb, 374; second, 60, 375.
Patriotism, 310.
Penitential days, 402.
Pentateuch, 57 ; contents of, 58 ;
authenticity and integrity of
the, 134, 202 ; transcribed by
Ezra, 135 ; quoted in other
books of the Bible, 206 ; found
in the Temple, 207.
Pcoth, 467.
Pharisees, 170.
Piel form of verbs, 182.
Piyi/utim, 434, 452.
Polytheism, 25.
Prayer, 280 sqq., 418 nqq. ; of
Habakkuk, 83 ; of Hannah,
65 ; of Solomon, 66 ; attitude
during, 444 ; efficacy of, 44,
183, 280, 422 ; language of,
420 ; length and form of, 421 ;
object of, 183 ; place of, 423 ;
time of, 429 ; — at fixed times,
434 ; nigiit, 440 ; for the Sove-
reign, 311 ; — and immutability
of God, 189.
Prayer-meetings, 449.
Precepts, 234 ; their importance.
;is
GENERAL INDEX.
235 ; number, 238 ; division,
240.
Predestination, 147.
Preparation for Sabbaths, Festi-
vals, and Fasts, 474.
Prescience of God. 220.
Priests, 59, 87 ; priests' benedic-
tion, 442.
Prophecy, 46, 173, 192; Maimo-
nides on, 198.
Prophets, 49 ; messengers of God,
50; training of, 51, 201 ; sons
of the, 52 ; truthfulness of the,
131, 192 ; false, 73 ; books of
the, 62 ; earlier, 62 ; latter, 52,
62, 66 ; lessons from the, 345.
Proverbs, Book of, 87, 96 ; con-
tents of, 97 ; allegorical head-
ings in, 97.
Psalms, 87 ; authors, 91 ; con-
tents, 88 ; figures, 89 ; head-
ings, 92 ; figurative headings,
94 ; historical headings, 94 ;
names of, 92 ; their object, 88,
96 ; order, 95 ; pla\' upon words,
91 ; poetical forms, 89 ; recen-
sions, 96 ; rhyme, 89 ; in the
Prayer-book, 96, 439.
Purini, 116, 370, 411.
Punishment, 142 sqq. ; eternal,
223.
PiABBINICAL laws, 1 38, 21 9.
Rabbinism, 210.
Rabhoth, 137.
Rainbow, 48.
Reading the Law and the Pro-
phets, 345, 432.
Redemption of Israel, 403.
Release, year of, 59, 75.
Religion, i.
Reminders of God's Presence, 328,
Resignation, 277, 2S4, 494.
Responsa, 242.
Restoration of Zion, 157, 416.
Resurrection, 164, 231, 403.
Retribution, lOO, 142, 150, 221,
436.
Revelation, 6, 25, 46 sqq., 170,
190, 394 ; on Mount Sinai, 47,
194, 393. 403.
Reverence, 275.
Reward and punishment. See Re-
tribution.
Ricli and poor, 106, 316.
Righteousness, 103.
Rites, 435.
Ritual, 429 ; in the Temple, 432 ;
in the Talmud, 433 ; variations
in the. 349, 354, 392, 401,402,437.
Sabbath, 58, 72, 206, 219, 235,
254, 289, 339, 434, 475 ; bread,
^ 357; journey, 350; lights, 358.
Sacrifices, 59, 152, 217, 414, 416 ;
restoration of, 162, 417.
Sadducees, 170, 393.
Samaritans, 170, 205.
Sanctifi cation of God's Name, 250,
289 ; of Sabbaths and Festivals,
340.
Sandek, 478.
Sanhedrin, 60, 237, 365, 423.
Sargenes, 492.
Satan, 85, 108.
Scepticism, 33 sqq.
Scripturalists, 210.
Seasons of the Lord, 276, 339.
Second Holy-days, 366.
Sedarim, 138.
Seder-evem-ng, 480 sqq.
Sefer (or sepher), 481 ; meonah,
zatutc, Tie, 203.
Selichoth, 401.
Semites, 48.
GENERAL INDEX.
519
Sermon, 448.
Servant of God (Israel), 159.
Service, Divine, 284, 345, 408, 413
sqq.
Seventy weeks, 123.
Shalet. See Chalet.
Shalom-zae/iar, 477.
Shaving, 467.
Shemxi, 431, 436 sqq.
Shofar, 400, 403.
Shulchan-aruch, 139, 241 sq.
Shushan Purim, 412.
Sidra, 61, 482.
Sifra, 137.
Sifre, 137.
Sign, 68.
Simchath-torah, 398, 480.
Sinew that shrank, 58, 461.
Sivan, 362, 363, 393, 401.
Solemn days, 400 sqq.
Song of David, 65 ; of Deborah,
64; of Solomon, 87, 112, 390.
Sons of God, 108.
Sovereign, 318.
Spirit, Holy, 200 ; of the Lord, 87,
190.
Statutes, 239.
Stranger, 295, 303.
Strengthening of the faith, 226.
Superiors and inferiors, 313.
Superstition, 251, 476, 477, 496.
Swearing, 252.
Symbols of good wishes, 4S7.
Synagogue, 423 sqq., 469.
Tabernacle, 424.
Tabernacles, festival of, 206 sq.,
219, 395 Wl-
Taharoth, 138.
Tal, 391.
Talith, 329.
Talmud, Babylonian and Pales-
tinian or Jerusalem, 137.
Tammuz, 362, 363 ; Fast of, 401,
412.
Tarr)um, 204, 349, 440.
Tashlich, 405.
Teacher and pupil, 314.
Teaching, 286.
Tebeth, 362, 363 ; Fast of, 412.
2'ebhah, 424.
TefiUah, 435, 437.
TefilUn, 270, 331, 337 sqq.
TeJcanoth, 139, 242.
Temperance, 103.
Temple, 424 ; destruction of the,
403 ; rebuilding of the, 161, 416,
443-
Ten Commandments, division of
the, 266. Sec Commandments.
Tetragramtnaton, 196, 211.
Thanksgiving, 443.
Theft, 262, 293.
Theism, 29.
Thirteen Attributes of God, 45.
Thirteen Principles, 20 sqq.
Thrift, 103.
Thursday, 413, 473.
Tikkxtne Sofer'nn, 203.
Tishri, 206, 362, 363, 402 sqq.
Tithe, 470.
Torah, 4, 57 sqei. ; study of the,
285, 326, 469.
Tradition, 6, 137, 212.
Traditionalists, 210.
Truthfulness, 103, 325.
2'sitsith, 60, 329.
Tuesday, 473.
Tur, 241, 337, 465.
Unbelief, 143.
Union of Judah and Israel, 78.
Unity of God. See God.
Valley of Hinnom, 73.
Varies lectiones in Bible, 53, 203.
520
GENERAL INDEX.
Version, Chaldee, 204, 349 ; Greek,
Spanish, 349.
Vision, 191 ; of the chariot, 75.
Visiting the sick, 302, 491.
Wednesday, 473.
Willows of the brook, 396.
Wine, 340, 379.
Wisdom, and folly, 102 ; Book of,
127 ; of Sirach, 128 sq.
Woman, 470 ; disqualification of,
471 ; modesty and reservedness
of, 472 ; in Synagogue, 472.
World, the future, 222.
Worship of God, 2S0, 289, 413
sqq.
Yahrzcit, 495.
Yalkut, 137.
Year, 362 ; beginning of the, 402.
INDEX OF NAMES.
Abel, 152, 260, 414.
Abarbanel, Don Isaac, 270.
Abh, 329, 342, 362, 363, 412.
Abimeleeh, 199.
Abraham, 7, 48, 179, 187, 199;
Covenant of, 336.
Abraham b. David, 13, 171,
219.
Abraham ibn Ezra, 14, iSl, 197,
210, 269. 321.
Abraham Troki, 226.
Adam, 47, 260, 413, 414.
Adar, 362, 363, 411.
Agag, Agagite, 370.
Agnr, 97.
Ahasuerus, 411.
Ahaz, 68.
Ahijah, 62.
Akiba, 292.
Albo, Rabbi Joseph, 173, 174,
188, 201, 219, 231.
Amalek, 370.
Amos, 81.
Amram, Rabbenu, 434.
Antiochus Epiphanes, 410.
Aristotle, 35, 178.
Aristotelians, 179.
Asaph, 91.
Bachta, 3, 12, 172.
Barucb, 129.
Ben-Azai, 292.
Bileam, 60, 191, 199.
Cain, 152, 187, 260, 414.
Canaan, 62.
Carmel, 169.
Caro, Rabbi Joseph, 139, 241.
Cheshvan. See Heshvan.
Chisdai, Ibn, 270.
Cuzari, 13, 172, 194, 21S, 231,
233, 445-
Daniel, 116, 205, 214.
David, 53, 64, 91, 161, 238, 427.
Deborah, 64.
Dunash b. Tainim, 12.
Ebal, 169.
Eleazar, 321.
Eli, 63.
Elijah, 62, 169, 229, 380.
Elisha, 62.
Elul, 362, 363, 400.
Enosh, 187.
Ephodi, 201.
Esther, 87, 116, 287, 411, 412.
Ezekiel, 75, 394.
Ezra, 54, Sy, 125, 170, 231, 401.
Gamliel, Rabban, 3S5, 431.
Gedaliah, 412.
Gerizim, 169.
Gibeon, 63.
Gilgal, 423.
Habakkuk, 83.
Hadrian, 392.
522
INDEX OF NAMES.
Haggai, 84.
Haman, 370.
Hananiah, 74.
Hannah, 65, 405.
Heman, 91.
Heshvan, 362, 363.
Hezekiah, 66, 161, 231, 376.
Hilkiah, 208.
Hillel I., 161.
Hillel II., 364.
Hillel, Rabbi, 16 1.
Hinnom, Valley of, 73.
Hirsch, S., 185.
Hirsch, S. R., 180, 271.
Hosea, 79.
IsAAK, 58, 405.
Isaak b. Abraham Troki, 226.
Isaiah, 66, 205, 206, 212.
Israel, 58, 65,78, 156, 159, 200,403.
lyar, 362, 363, 392.
Jacob, 58, 423.
Jacob, Rabbenu, 241.
Jehudah ha-Levi, 13, 172, 194,
218, 231, 233, 269, 445.
Jeremiah, 70 sqq., 216, 311.
Jericho, 63.
Jerusalem, 65, 125, 158, 412, 438,
468.
Jerusalem (by Moses Mendels-
sohn), 35.
Jesus, 225.
Job, 87, 108, 153.
Joel, 80.
Jonah, 81, 409.
Jonathan, 205.
Jordan, 62, 209.
Josephus, 267.
Joshua, 62, 391.
Josiah, 208, 391.
Jotham, 64.
Judith, 130.
KisLEV, 362, ;^62, 409.
Ktesias, 214.
Kuzari. See Cuzari.
Lab AN, 199.
Lemuel, 98.
Levi b. Gershon, 270.
Lipman Miihlhausen, 226.
Maccabees, 131, 409.
Maher-shalal-chash-baz, 68.
Malachi, 86, 133, 157.
Manasseh, 208.
Micah, 82.
Miriam, 422.
Mizpah, 423.
Mohammed, 219, 225 sqq.
Mohammedans, 205.
Mordecai, 116, 411.
Moses, 60, 87, 91, 135, 179, 225,
345, 401, 421.
Moses Isserles, 242.
Moses Maimonides, 3, 14, 139, 164,
172, 174, 178, 197, 231, 240 s?.,
417.483-
Moses Mendelssohn, 16, 35.
Nahum, S3.
Narboni, 201.
Nathan, 62, 65.
Nebuchadnezzar, 65, 114, wj sqq..
126.
Nehemiah, 87, 125, 170.
Nineveh, 81.
Ninevites. 81, 193.
Nisan, 362, 363, 371, 372.
Noah, 48.
Obadiah, 81.
Onkelos, 204.
Palestine, 161, 194.
Pekah, 68.
INDEX OF NAMES.
Pharaoh, 372.
Pharisees, 170.
Philo, 267.
Plessner, S„ 3.
Ptolemy, 178.
Rabboth, 137.
Rezin, 68.
Ruth, Sj, 113, 394.
Saadiah, 3, 9, 171, 177, 192, 21S,
231, 403, 434.
Sadducees, 170, 393.
Samaritans, 170, 205.
Samson, 53.
Samuel, 62, 64, 207, 405.
Samuel of Jamnia, 431.
Samuel of Nehardea, 311.
Saul, 64, 370.
Schmiedl, 46.
Semites, 48.
Sennacherib, 66, 391.
Shear-yashub, 68.
Shebhat, 362, 363.
Shem-tob ibn Palqera, 13.
Shiloh, 423.
Shimeon ben Shetach, 423.
Simlai, Rabbi, 238.
Sivan, 362, 363, 393, 401.
Solomon, 65, 66, 91, 207, 400,
401.
Solomon ibn Gebirol, 11.
Spinoza, 26, 211.
Tammdz, 363, 401, 412.
Tebeth, 362, 363, 412.
Tishri, 362, 363, 395, 401 sq.
Tur, 241, SS7-
UZZIAH, 67.
Yalkut, 137.
Yitschaki, 210.
Zerubbabel, 170, 231.
Zunz, 449, 496.
INDEX OF HEBREW TERMS.
348, 469 t;m?Dn JT-n
■irs nna bv2
302, 490 D"'^'in iipa
347, 481 mvD -a
58, 346 n''::'X"i3
346 '13 nn:;'
347, 399 'in |nn
336 n'p-'D '2 477 nnn
430, 442 niD-13
439 -intj'n '3
444 pQ)n n3-in
476 n23^ '3 170 -i^^V '2
431 py?Dn '3
44-3 pron '3
465 n^n3 -i£;'3
88 D^S3
88 nm 313 '•13
351, 139 nntj
487 Da
58. 461 T^mn iii
•333 Diann
301, 302, 495 nOH n"l^D3
398 n3iD njD^nn ica
223 py p
392, 398, 452 Q^y
367 nvm
311, 488 xm^^m wn
340, 343 n'?n3n
439 laran
396 □''Din
401 "pnx
58, 459 inn p n3t<
367 V'lX
436 n3n n3ns
436 ch)v n3nx
491 n>jaix
57, 138 '1X10 "iKT snmx
68 nix
213 D''D''n nnnx
484 |''Dn\S'
204 i-ipn ^x
170, 8 n31?2X
171 nannx njinx
112 n"DX
57 i":x
430 jn"33 •'C'jx
377, 458 nx3n3 niDX
341 anSiiDX
379 niD"i3 i;3"ix
329 nis:D j;3iN
369, 332 nvtJ'-ia y3ix
396 Q'^yo nj;3ix
424 :^npn p-ix
415 Q:rx
407 1:n:^•x
396 jnnx
377 Y^nn npnn
367 T)'n3
424 nD'3
423 nD:3n n'3
INDEX OF HEBREW TERMS.
525
274 n-ion
•128 DM:n nipn
381 nonn
407 HDin
347, 399 nmn |nn
347, 399 n^t^•x■1a 'n
496 mnta
138 nnnn
391, 452 ^t3
329 n''^n
488 DH'
148 !?nj'>
406 xL3nn nyn''
236 -1131?^ ^wSi :-in"'
366 IJ::' Qlt:! 1 358 2)^ DV
394 n^3jn v^''
400 Qix-n: n'-D^
403 jnsrn "- pin "•
413, 476 JOp '3 ''' 400, 405 IIS^ "1
403 nynn "•
173 ^KiK'' 'p^Da xvr
170, 437 -)1t« -)^ir
286 xinn mn''
466 -]DJ l^^
494 isnn "• '•>33t:'l Xip''
70 'n '•j^-i''
347 jns
380 in'-^x ^tJ' D13
379 'T niD13
170, 173 1213
408 m3 ?3
400 1123
367 -non
381 DD-13
56 cj»np '<2r\2
483 naiDD
302 -iDiya yh
367, 397 K31 Kjycj'in
443 n''tDtDm 3ion
424 ^3^n
470, 475 □'•n-iix noiisn
492 nron JT'i^n
136, 138 iroQ mnD^ HD^n
;>o tinan 'n 96, 410, 476 ^^n
494 nsDH
345, 347, 442 mtODn
437 i^ao^n
409, 407, 401 ""ni
88 DHT
340, 370 sqq. nnr
270 nn^iD nx'':;'^ ist
468 ]2'-\rh "13T
404 niJIIDT
444 pjDr
439, 354 nn^DT
344, 474 ni^'o nnn
492, 302 sc:'np i<"inn
490 D"'^in iipn mnn
381 nyjn
361, 364 ^-jn
457 K>in
1T7 D^iyn ^j'nn
420 nnin
346, 397 nyiDH ^"in
57 e'Din
485 nsin
415 nxDn
357, 475 n'pn
253, 290, 297 DK^H 'pi^H
488 n\*'''pn
n nP'12
73 .'47. ^DPI
378 'n -iiya
480 -|i;n
409 nsijn
423 ^jyon ^jn
526
INDEX OF HEBREW TERMS.
347, 481 'n -|n 381, 420 niV?D
240 r\i:'v ri"iv?D
240 ncyn i6 'o
240 nu'i? mp nn C'tJ'
240 T]^]} Dip nn pxEJ'
240 nvbcy 'o .nryDCi' 'n
287 Dip?D
57 K-ipn
386 ino
191 XEJ'D
411 ni3?D ni^K'D
57 min njK'n
493 rn^'D no
411 □''jvax^ m^no
483 x^jn:
355 nm3
348 'n:TT -Nnnra
297, 313 n33
415, 466 -|D3
408 nS^y:
410, 426 T-JDn "13
471 nvpnv D''Ji':
343 nnn^ nroEJ':
341 ^13D
139 3>D
382, 476 nin EJCD
465 f]iy iJJO-iD
395 n31D
400 ,9,i. nin''^D
478, 482, 486 m^*o miyD
487 D>n 'D
493 nxi3n 'D
411 cms 'D
355 'yo ti'^'L^'
389 -i?oiyn m"'E)D
392 'bn .'•D'' rn'^aD
425 HTin "ISD
56 cnp 'D 96 nosn nso
360 niS
347 ^1^3
396 3^1^
356 njK'n Dn^
380 "iy DnS
298 y-in ivl;'^
298 'n '^ pus
402 nniD n3tj6
87 'n ni^jD
411 iriDX n'pjo
427 nn pn
364 n'pio
367 ipr 'ID
345, 408 FjDID
324 IDID
341 nnt;' ''XV10
341 niD Dv "ID
385 S^VID
335 HTITD
486 nin ^To
439 DmJDT?0
363, 391 IITHD
358, 486 -|-|2L" V;2
443 D^^nnx d;d
403 nra^D
190 J«P)^D
393 nn^'n ninon
139, 141, 420 3n3D
361, 40S, 414 nn^D
441 pjD
444 'J i^yro
439 n'"' /T pyo
433 nn?::y?o
361, 408 2''"iyD
75 nan-ID nc'yD
347 T'DDD
495 nnvD
miD:;' 'd 376 nvD
INDEX OF HEBREW TERMS.
527
185 none
332, 369 'T, nrc^ns
401 nnTis
361 Qinann nx^;
423 -iin^
423 'V^SIV
493 |nn pM'i
301 npiv
329 n^''^*
427, 472 niy*:^
141 'p 1-I2T .n^3p
234, 467 D-Dc;' nn^rD ^iy n^np
234 rn^'n 'y 'P
96 nnt^' 'p
422 ynp
340 cj-np
250, 289 nt>'n t:''np
447 -l^f')'>^ 'p 442 nt^np
448 xniDT 'p
441 [^np
441 pan 'p tn'^L*^ 'p : p ^^'n
4S4 ]^l^')1p
413 nij''p
484 D3p
57 Nip
414 imp
203 aTiDi np
430, 436, yot* nxnp
440 ntsnn SyK' 't:' nxnp
345, 442 niinn 'p
491 nynp
400, 402 .'(/7. ^3E^>^ K'xi
138, 141 'n-nn ,pm
200 cnpn nn
422 D''3i3nni D'>»n-i
333 nyi^ii
420, 448 rilEJ*")
353 D''3nn -1 n^n^n n
100 snsD
413 niMV
209 pi-in -iDy
415 n^iy
489 nrn 'lyn ,n^iy
222, 489 N3n '^vr^
170 'lyn tyi lyn |D
389 "lyn ni''2D 389 -iciy
407 xDnn nnny
426 D'':^::x 'y n^r: mty
203 nnsiD niLjy
188, 283 n^sn iry
313 DV'Dy
330 ^'^y
407 Qixun hv .xon i?y
410 n^DJn bv
70 88, □''ijy
401, 405 rnpy
173 U''-]pl}
341, 475 nnt:' my
341, 475 2)12 DV 'V
406 -1123 DV 'y
372 HDD 'y
396 nmy
353 nmvn y sr.s nny
352 p^>L*'nn 'y
3."io jnoinn 'y
247 nnmn n-\m
402 nmt^^nnno'' y
217 sn^ TTiy
479 pn pns
409, 411 Dm 2
401 pr^TD
96, 439 XirOTT ''PIDS
372 'a nny 372 .vw. hdd
375 ^yc '2
348 xn"i:y-iQ
370 niQ
;28
INDEX OF HEBREW TERMS.
138 0"^*
201 ysK'
403, 404 nnDVtr ,-lDIB'
369 D"'i5pK'
173 D''C'"lK*
4S3 n2"in3 nsDin
136 3n^3£^• 'n
136 ns ^yntJ' n
350 nncj' ninn
401 njnn
401, 440 D'>ji3nn
420, 473 nunn
331 n^Dn
285, 326 niin niD^n
317 cosn '•T'D^n
484 a-isjn
56 I'yn
418, 422 n^sn
447 K'n^n 'n
440, 420 nnvn n
30 Tn^ n'pDn
331 p^an
333 n-i ^K> 'n
333 e;'x") ':?tr 'n
394, 398 '-I s:ut^'1^ ^•''p^ ppn
394 mynK' '^S 'n
203 nn^iD ppn
139, 141, 242 ni^pn
403 nynn
240 ynn
78 x'y nn
406 naiKTi
402 -n >?Di nx'y
242 nmci'ni ni^xc'
486 nmn vntj'
393 niuac
254, 339, 361 n^ty
341, 361 '^ ^XVIQ
361 ':;' 2"iy
350 a^ Dinn
346 n'C'x-ia 'C'
371 ^n:n v
370 -lOT '::'
371 E^nnn 'C'
391 ni?inn 'pin v
413 prn 'Ei'
413 lom ■e:'
370 nns 'K'
405 nniE^ 'Ji'
369 D''^pE? 'K'
493 miK'
412 nnis lt^•1L^'
361, 408 nnriK'
96, 439 QV ^B* TK*
240 nv^ncr
139 iny jn^c
367 ni^^c'
415 ono^c'
443 nmn t;''?^'
369 QS^J-l 'L''
494 D't^'^C
394 n^njn ^n^ ncr^K'
430 n-iL*'y n3n:55r
346, 398 nun nnDK'
367 nJ3DC'
39S nivy ^y^:y
240 nvyoB'
413, 473 ■E>>1 •'tJ'Dn ^JtJ'
I'KINTED BY BALLANTYNE, HANSON AND CO.
EDINBURGH AND LONDON.
/
<j,OFCAllF0i?^ ^OFCAIIFO/?^
.^ME•lINIVER%
"^Til^OWSOl^
o
s
^/5a3AINn3WV^
7\NCElfj>
>% ^lOSANCElfj-^
TH*' ^ ^^ .^I'^^^'V
1
\iNil3WV
rs'
<5^l-LIBRARYQ^
siNa-3WV^ '%0JIW3-JO'^
CD
^^Aavaaii#
^tllBRARY^/
^^AavaaiH^^
aweunivers-za
^lOSANCElfx^
o
^.^n^nvy-ia^ "^J7i30NV'SOi^'^
^a^AiNomv^
^-
\\\EUNIVERS'/A
o
^lOSANCElfj-^
o
u-
-^
% A>;lOSANCElfx> ^ILIBRARY<9^ ^t-lIBRARY<?/
o
I?
V?f/n/^ I iti i-» irt>^ '^?it'lm iiTWT ir\^»''
T, .
%1]DNVS0V
3 1158 01025 9405 ^
o
%a3AINn-3WV
o
g I UC SOUTHERN REGIONAL LIBRARY FACILITY
^^
A A 001 004 158
^OfCAIlfOftV
.^,OfLALlfO%
o
>
"^aaAiNn-awv^ "^^AavaaiH^"^ >&Aavaan#
>-
AWEUNlVERiZ/i
^lOSANCElfjv.
o
)jo>^ '^(i/ojnvjjo"^ <rii3QNvsm^ "^/sa^AiNamv^
0% ^OF-CALIFOff^A,
aWEUNIVERV/)
^lOSANCElfx^
■<ril3DNVS01^ %a3AINa-3WV
^
;R% v^lOSANCElfx^
o
MlAIMfimV
^IIIBRARYQ^.
^IIIBRARYQ^;^
^^/n-iiTvi-jCN^ %/n-iiTDnje\^^