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CIHM/ICMH

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L E. RIVARD'S,

r-TT

*7N"itj'» npoi omn^n

THE

../"/'^

JEWS AND THE ISRAELITES:

THKIR

t, h. RJVARD'S,

R^^IGION, PHILOSOPHY, TRADITIONS,

AND LITERATURE,

IN CONNECTION WITH THEIR TAST AND PRESENT CONDITION,
AND TilEIR FUTURE PROSPECTS.

KEY. C. FRESHMAN, D. D.

TORONTO :
A. DTMT.DQE »Sc CO.

1870.

CMtAP l/r^^GSIORI

•^Ojvrx^it^

TOKONTO :

THK DAILr T-KLEORAl'U PlilHTING IIOfJSK,

'^OKNER KINO AND BAY STKEKTB,

**«l

I AFFECTIONATKI.V

EKR.^T^.

On pngo 10, read J^fpi^ not CTTT)

" 306, " thist ^^ot ::hw

1 AFFB(TIOJfATKI,Y

INSIRIBK

THIS WORK TO

TH K

j^KV, Jj, JA. JPUNSHON. fA, Ji,

THB HONOKRI) I'KEHIDK.NT

OF THK

^nu^^n WtiU&Hx UxiUxtM iw ^mu^,

IN KSTKEM KOR

HIS MANY VIRTUES AND DISTINOUISHKI. TALENT.^

THE AUTHOR.

PREFACE.

BV TIIK RKV. <;. 1!. SANOKIISON.

Since nations began to exist, uj) to the present liour — all
through the liistory of our race — no nation lias ever had a l.ieing
which has gathered around itself an interest lialf so i)rofound as
that which attaches to the Jewish peo])le. Nor attachcil alone !
It is interwoven with their very existence and circumstances in
all periods. Like the life-blood of tlio licart permeating every
particle of the physical system, inttu'Ctst ])crva(les everything
relating to the .ancient people of (Jod.

It is incorporated with their origin, ]»erpetuity and ultimate
destiny; runs through their captivitias and emancii)ations ; their
exultations and depressions; their gatherings and dispersions;
their victories and defeats; their opulence and poverty; their
decimations and increase ; their fidelity and apostacy ; felt in the
marvellous interposition of Jehovah in their behalf, in the honors
bestowed and the scourges in.flictcd l)y ji hand eipially righteous
in all its ways.

A people of jn-ofoundest interest! The receivers of the
Divine Law, and, for ages the sole depository of the revealed will
of Heaven, with a religion and a polit}' alike from God : the
people whence sprung the world's i)nly hope — a ])eople on whose
sin-darkened sky arose the bright, the morning star; a ])eople who,
though now scattered and peeled, and torn, are yet to be brought
in with the fulness of the Gentiles.

As the diamond, once flashing in its own brightness on tho
coronet of beauty and power, but disj)laced and lost amid the
dust of earth, yet again recovered and cleansed from the gathered
obscurations of many years, shall yet again flash forth in the sun-
light of heaven with an unrivalled splendour, so shall the once
exalted, but long a'.id still depressed .lewish nation, be lifted up bj--
an Almighty power to an altitude of gi'andeur, such as )>ro])hetic
lips alone would dare^to utter.

I'KKFACK.

^|.

Ha-Jefifdim anj) MiKVEn Ishakl supplios a want long felt
by tlio studont of tliis wondorful pfM)plo. Many ponderous tomes
are soniDtinios scaroliod In vain for a single fact or circumstance
relative to the Jew or .ludiaism. Here, witliiu a reasonable com-
pass, is brought tiigothcr a mass <»t' information such as many
volumes Avouid lie sifted in \ain to furnisli. I i^nquestionaldy,
many learned and devoted men have uritt(Mi on the subject, and
yet have failed fo accomplish all that the present volume has
achievid.

For .such work tl:;' leaiiied .-tud accomplished author has
enjoyed special (pialifications. Satisfactoi'ilyand successfully has
he performed it. Himself foi- many years a devoted Jew, a dis-
tinguisht d Eabbi. a jn'ofound seholar, a tirele-a stmlent to this
hour, ].)H. FiJKSiiM.W po.ssessed abilitie:?, rpialitles an<l facilities for
the work undertaken, such as few men, in any land, could claim.

And it is surprising how nuich is crowded into a volume of
less than tive hundred pages ! EKGrytltliiq, apparently, relating
to the Jewish p(!ople, their manners, eustom.s, religion, language,
literature, ])ractices, belief, temple, money, schools, chirurgery, lost
tribes, llabbies, ti-aditions, is gi\-( n in the volume, so that to the
reader th>» marvel is, how so nnn-h is fovnid within so small a
compass.

To the theological student, whether old or young, but espe-
cially to the latter, this voliune will be a ])riceless treasure. No
such student <'(Ut r///'(»\/ to be without it. No ^linister's library
will Ixi (X)m])lete if ITa-Jeiiudtm be not there.

The lover of Jewish literature will find the following pages
amine of gold to him. Not a mine Avhere now and then a little
gold may be foun<l ; and that, after much lab{>ur, but gold all
through the mine and inviting acceptance.

The devout Christian will, as he reads, be constantly reminded
of the purity and goodness, the truth and justice of his Heavenly
Father. Tlis sympathies for the Jew and for humanity will grow-
stronger, an<l his love for liis G(xl will grow warmer as he reads
Ha-Jehudim and Mikveh Israel.

The richest l)lessing of heaven is invoked on the Book, the
Reader, and the Author.

the

Wil
Jew

Belleville, Xov. 2Srd, 18G9.

INTRODUCTION.

pages

little

I.l all

grow
I reads

Ic, the

In one of the grandest works that mortal miud luis created,
there stands the record, " *s'i monnmcDfum qunris clrciim spice."
With how much more justice rnich words niiglit be prefixed to the
Jews, it were needless to prove.

Amid all the vicissitud«'s of time and the revolutions of
empires, Judaism has remained permanent, the only vestige of the
remote piist v.hich has entirely defied decay or dissolution.
Mightier people than Israel have ap])ear(Hl on the great stage of
humanity, b;it they have vanished like llie shadowy figures of a
phantasmagoria. On their ruuis other people have arisen, but
conquest and admixture have so modified them, that beyond a few
centuries no man can trace a certain ancestry. Why is it that
three thousand three liundrcd years have passed and have left but
this one verdant lino amidst an immensitv of desert; this one
solitary star in a firmament of darkness ?

When of old, men raised their vast structures of physical
poAver, they employed none but human materials. The elements
which alone could give stability — principles of ctei'iial right
derived from their eternal source — were altogether wanting.
Time, therefore, did its work. By the ordinary process of waste,
of antagonism, of brute force, the gigantic fabrics, which already
contained the germs of decomposition, common to them with their
founders, was swept from the earth. Nations suftored this fate
so completely, that their very existence is to be tiaced rather to
their conquerors than to themselves. In the era which separates
ancient from modern history, a new chaos supervened, as though
to show man that his works stand in vain against the laws which
regulate him and them. The dark ages, as this era is called, and
out of which modern civilization grew, as the original earth grew
out of the first chaos, not only effectually covered with its veil all
that antiquity had created by merely human agencies, but it
enveloped in an impenetrable shroud the origin of all that modem

VUl

[NTHODUOTION.

times were to know from that name souvce. Tlirt'c things sui--
vived the general wreck, and formed connecting links between the
past and the futrue.

First, the literature of old .struggled through the storm.
When the strongest and most mighty peoples perislied, nor left a
vestige behind, the small voice of their inunortal minds was l^orne
ou the air- waves of time to an eternal future. Over this emana-
tion from tlie Divine, that which could anniliilate mortal works,
however substantial, passed harndessly. Some fragments of papy-
rus or parchment were consumed, and witli tluni a few stray
ideas were lost ; but tlie great trutlis which genius liad investi-
gated and recorded ; the sublime language in which the soul of one
man in one age had spoken to the souls of all men in all ages ; the
lofty conceptions l)y which morality had ])roved its connection
with an imperishable and heavenly origin, these no physical con-
vulsions could destrov, thev were above and be\'ond such
accidents.

Secondly, Cliristianity survived the fiery ordeal, because that
too owed its existence to the eternal revelation of Sinai, and man
coiild only modify, not extirpate. It did not pass thi'ough the
flames unscathed, because it contained mortal elements, but its
morality, its God-teaching, remained intact. In tlic battle which
it had been compelled to maintain against tlic barbarous forces of
northern and eastern idolatry', it had Ibuglit on terms so luiequal
that it had been necessitated to call in strategy to its aid. The
luxurious easterns were best ruled through their ])assions; the
uncouth northAns transplanted to the genial south were best
governed by their fears. Those followed the patriarch of the
Greek Church, these the father of the lloman Church. But in
both churches what had been abstract faith — that is, tlu; tie
which bin<ls man to forms and modes of belief — became concrete
religion. This result was arrived at through the agency of
those who had I'ccourse to strategy, and who, in ado])ting
expedients themselves, by their profession and practice sought
to prove their efficacy. Priestcraft was, what had been Chris-
tianity ; a change, and a sad one, but there is hope Avhile
vitality was not destroyed, that some future elementary revo-
lution ^>ay restore the (triginal combination. Then charity.

INTRODUCTION.

ngs 8ur-
ween tlie

;; storm,
lor left a,
as l^orne
s emana-
1 works,
of [tapy-
!w stray
invcsti-
ul of one
-ges ; the
niicction
ioal c'oii-
K.l such

use that

iml man

pugh tllG

liut its

v.'hich

'ovccs of

iiequal

Tlie

ns; the

best

r the

jut ill

h(! tic

)iicrcto

icy of

lo])ting

sought

C'liris-

wliilo

rovo-

haritv.

(I]

which in the doctrine of abstract faith, moans h:)^'e for universal
mankind, shall cease to be Avhat concrete religion made it, love
only for self and self's imitators. Then man sliall acknowledge
that true God-worship consists not in observance of any particu-
lar customs, but in the humble, zealous cultivation of those
qualities by which the Eternal has made Himself known to the
world. The members of one creed shall not arrogate to them-
selves peculiar moralit}' and peculiar talvation, denying both to
the members of other creeds, but they shall learn that morality
and salvation are the cause and cU'ect of all earnest endeavours to
rise to the knowledge of revolution. jVlen shall cease to attempt
the substitution of one set of forms for another set of forms ; they
shall satisfy themselves v.dth being honest and dignified expo-
nents of their own mode of belief, and shall not seek to coerce
what heaven itself has left unfettered — the rights of conscience.
They sliall strive to remove all obstacles to the spread of God-
worship, by showing how superior are tlie hapj)iness, the intel-
lectuality, the virtiu! of its professors ; but they shall stop there ;
not even for the sake of securing their oltject, preferring their own
faith for that of another. This was the original condjination
under M'hich Christianity wjis I'alled into existence; this was the
power which enabled it to survive the shock which had destroyed
all else, and to this must it return before its mi.ssion can be per-
fectly accomplished. AVhat the teachings of Sinai were to the
children of Abvahani, the teachings of the other mount were to
be to the rest of the world; one was not to super.icde the other,
but to render it accessible.

Thirdly, •Judaism and the .lews escaped the general wreck.
Not ([uite purely, because Raljbinisni from within, and {jcrsecution
from without, did partially what priestcraft did entirely ; but with
enough of the Divine left to withstand what must have proved
fatal to anything less imbued with the spirit of the Eternal.
While nation contended with nation, and race with race, all made
common cause against the peo])le of (Jod. Diversity of religion
knew of no harmony but that which taught scorn of Israel. Men,
through their various forms a)id tenet.s, looked with less fidelity
to heaven than to those s]>ots of earth which held Jews as objects
for persecution. If they dilt'ered in all else, they wore ummimous

INTRODUCTION.

li!

(I'M

in hatred. While the doctrine cf faith had failed to inculcate
love, they had found excuses for contempt and cruelty. But
through all, Judaism and the Jews remained. Over the fair face
of nature there passes a convulsion; heaven sends its flooding
rains, its searing lightnings; earth appears by volcanic agency,
opened to entomb, and the sea, carried b.^yond its boundaries,
engulfs the ruins spared from earth and heaven. Desolation
holds undi.-5puted sway, and scorns to threaten that there, at least,
life is forever exthiet, vitality for over annihilated. But the
spirit of God still shines in the glorious sun, in the new forms of
existence that permeate wave, earth, and air, in the elasticit}' with
which all recovers itself in obedience to the Divine law. " Day
and night, summer and winter, shall never cease.'' So it has been
with Judfiism. \Miat physical convulsions do for nature, human
brutality has done iov Judaism, and with like effect. The essence
of eternal cxist\}nce has never ])oen eradicated, and still from ruin,
from desolation, iVom despair, new life lias gu\.h'>d with unabated
vigour, new vitality soaT'ed with pinion ever sublime. And why ?
Because in Judai;;m the Eternal implanted tlie gem .""-om which
salvation is idtimatoly to spring ; because, no matter what form
religion may since Inu'o lieen, for wise jnirposes, permitted to
assume, all that it contains of holy and pure is identical with the
holiness and purity of Judaism, as taught by Moses nuvl the
Prophets. Meanwhile, the brooklet that took its rise in the valley
of the Euphrates, runs eternally on towards the illimitable oceHn
It defies mortal attem[)ts to <lam its course ; it disdains to mingle
with adjacent waters. Clouds at times obscure its day, but the
sun of its guidance still penetrates to ilhnninate. And A\hy is
this? Because the spring that supplies the brooklet wells from
an omnipotent source ; because the waters of its bosom are the
waters of life everlasting ; because the works of man oidy are
perishable, while the works of God are as the hills that change
not.

" In what light d<)es the world now appear to the Jew ? Let
us try to look at it as it presents itself to him. Is there much in
it fitted, at first sight at Iccost, to shake his faith in the religion
vrhich he has received from his anccstoi's ? When he surveys tho
systems around him, and compares his own with them, what is

ther
Div:

and I
^ blool
or re
the
noti<|
reno|
(.)ld
him
; The
,i absu
I M<)d(
•| .sensi
I (!oni^<
I litlh-
,^' in til
I relivr

INTRODUCTION.

inculcate
:ty. But
! fair face
flooding
3 agency,
lundaries,
>esolation
;, at least.
But the
' forms of
icitv with
r. " Day
has been
•c, human
10 esscncG
f)-om ruin,
imahated
Lud why ?
om which
liat form
iiitted to
Avith the
and the
ho valley
ile ocean

mingle
\)\\\j the

1 why is
ells from

are the

nly are

cthange

y ? Let

much in

religion

eya the

what is

there to make him conclude that his is loss pure, less elevated, less
I Divine ? Inpaganland3,whatdoes he behold but idols,grim, uncouth,
I and monstrous, adored by a vrorsjiip that is childish, immoral or
' bloody, and connected with dogmas which arc ridiculous, incredible,
I or revolting. Is it for the system of Jivahmiuism or Budliism, that
:^ the Jew \% to forsake the institute of TJoses? Is it for such
^ notions as the Shasters can give him of Vishnu, that he is to
renounce the simple, yet sublime and spiritual idea which the
(.)ld Testaiiicnt presents of Jeliovali ? Is lie to turn away from
1 him tliat i-its liotw<;en the cherubim to Ijow ])efore Juggernaut I
: The J<nv is not likely to cxcliange ovrn, the Talmud, foolish and
,i absurd ns its teaching i;i, for tlic .s-icv. il books of the Brahmin.
I Modern Judaism, corrupt as it is, placed beside the gross .inJ
|. sensual .ystem ot Hindooism, ippears a spiritual and heavenly
I conception. In Mohammedan countries, the Jew meets just a.s
I little to o})('ii his ej'es to the errors of his creed. He looks around
' in Ili:it vast empire for the fruits thnt ought to accompany the
relio'ion of heaven. He sees them nowhtve; neither social virtue,
nor public ju.stiee. He h.imself encounters only contumely and
wrong. Ho goes back to his f)nner creed, jin . clings to it with
fonder reverence than evei'.

" AVhen the Jew passes fnim Mohammedan into Popi.-h lands,
he is sonsiUe of no change for the better. Ho lieholds on all sides
pomps, temples and idols. l']veiything is loved and served save
( Jod. Since his return from Babylon, the Jew has cherished a
<lecply-r(»oted aversion to idols ; and to abandon Judaism, and
become !i Hfunaniso, he feels would bo to renounce Jehovah and
~ bec-Mmo a worshipper of idols. To the Jew living at Rome, at
Florence, m' at \'ienna, in what light can Christianity possibly
ii])|)ear but as a revival of Paganism ? Do not Jupiter and Venus
under other names, still reign throughout Christendom ? Why,
then, should the Jew change his faith ? Is ho not better as ho is ?
" " lUit, it may bo sai<l, in J^rotcstant lands, at least, the Jew has

an opportunity of seeing genuine Christianity. Here, at least, it
is not confounded with idolatry. Granting this, still how small a
portion of true Chistianity do we find, and how few Jews compara-
tively li V(> in these lands ? And even as regards those who do reside
Among ns, how seldom do they come in contact with a living

XI 1

INTRODrt.TION.

11. >l

example of the gospel ? Where are the humility, the iiinight-
ness, the solf-ileiiial, the love of man, and tlic riiveronce of God^
whieh ought to flow from Chi'istianity ? The Jew casta his eye
over society, and sees wealth and pleasure eagerly pursued ; the
Sahbath desecrated ; the holj^ name of Ood profaned, and frauds
and crimes of fre([uont occurrence. Are the fruits of Christianity
he asks, better than those of Judiaism '. What will it advantage
me that I. exchange the svnagogue foi- the church ^ Thus, the
inconsistencies of real Christians, or the ungodliness of merely nom-
inal ones, in the opinion of the Jew, completely justify him in liis
rejection (»f the gospel, an<l adherence to Judaism." — MecovdyF. C.

13}' a singular fatality, the character of the Jew has lieen
assailed by ilie intid.el not less than by the bigot. Between the
two, the condition of the luckless llebrev,' has lieeu not unlike
that of the lion in the fable. Men of all ages have indulged in bitter
hatred against, and i:\ malignant sneers at the Jew, ami have
falsitied tlio 0()inions of the Jew, and held u[) his teachers to
unmerited scorn. The Jew has been, and still is, entirely
misunderstood; and even tlu; converted Jew has to .suffer
the ct»ns(}(piences. But that time is last going by. The
Hebrew Christians are now taking the pen in their hands, lifting
up their voices, andprotesting with their whole hearts against the
injustice done them by the ignorant as well as tlie bigoted, and
fullv ex])ect that good lui'ii of every creed and every lineaj^e will
bid them "God-speed.'

When all this is bovue in mind, it will not ap[)ear strangle if
this volume on "Judaism,' written by a Hebrew Cliristian, may
not be exactly in accordancewith Avhat the public has been aceus-
tomcvl to read. We highly prize the ])rivilege of living in a
country where, and at a time when liberty and progress of mind
is the order of the day. The })ast, with its mnniibid recollections ;
the future, with itsbouuilless anticijiations ; the derision in Avliich
the Jew is still held, the suspicion and jealousy exhibited towards
the ccmverted Jew; all these have exeiciseil their legitimate
inrluence on the mind of the Author.

The kind reader,, will, tluu'efore, allov.' me to in.lnlgt.' the liojie
that the hands of every true and honest man will be strengtheneil
who endeavors to break down that icy bari'ier which pride and

ignol
are i|

the

" Isrl

Yorlf

infor

Kev.l

himsi

INTUODUCTION.

XUl

le iii)riglit-

ice of God

sts his eye

r.sued ; tlie

vnd frauds

liristiatiity

advjintnge

Thus, the

icrely nom-

him in his

has lieeu

L'tween tlio

not unlike

id in ])itter

, and liave

eaclievs to

:s, entirely

i to sutler

[by. Tlie

lis, liftinii,'

,!H'ainst the

■•oted, and

noage will

straiui'e if
•■tian, may
'en aec'us-
viuLi; in a
s of mind
•I lections ;
in wliicli
d tf>\vai'ds
ei''itimate

ignoranee, liigotry and pro) iidice, has raised hetween those who
are cliildren of one Fathei-, creatures of one God.

The Author caiuiot allow tliis volume to go into the hands of
the public, ^»'ithout acknowledging his indebtedness to the
"Israelite," of Cincinnatti, and the " Israelite Indeed," of Xew
York, from which soin-ces the Author derived a great deal of
information. Also, the obligations under which he is plaited to the
Eev. Dr. Nelles, President of Victoria College, who kindly gave
himself the trouble of perusing the MS. And to Rev. Prof Bur-
wash, M. A„ for liis many valuable find important suggestions in
the treatment of the different [)arts. And im])erfoct as this volume
still is, it had Ijeen much more so, it the whole had not, in its first
shape, ])assed through the hands of my friend, the Rev. George
Cochran, who is equally distinguished for the correctness of hia
taste, and his extensive acquaintance with literature.

May the Lord bo pleased to look with favor upon this effort
to explain and defend truth.

THE AUTHOR.

Brighton, Nov. 22ud, 18G9.

tlic llOpO

ngthenetl
I>rid(^ and

RECOMMENDATIONS

i>i

To the Kilitor of the ChriMian Guardian.

DR. FRESHMAN'S NEW WORK.

Dkar Sir, — I was plnar.oil to see in tlu- Guardian, tho recent ("ommendiitory
notices of Dr. Freshman's new work. Having been permitted to examine a portion
of the manuscript, I desire to bear testimony to the great interest and value of the
production. Perhaps few men living are so well qualified as Dr. Freshman to treat
of the subject he has selected. His Hebrew origin and training, his conversion to
Christianity, his fine talents, liis extensive learning, and his deep sympathy with his
.Jewish brethren, all seem especially to fit him for tlie task he has undertaken.

Many Christians are earnestly looking for the time when "the blindness that
hof? happened to Israel" shall uisripjieiir. To such persons this book will be most
welcome as tending to draw tlic. attention of Chiistenuom more fully toward this
important field of evangelical lalxiur; wliile to the general reader, nothing can bo
uninteresting that throws light on the piust history, or present condition, of so remark-
able a people. Whether we s'lbscribe tlie j)henomena of .'udaism to the operation
of general laws, or to special interpositions of Providence; whether we read the facts
in the light of reason or in the. luttcr light of the Cross, we have in either case a
marvellous story of power and of weakness, of faith and of unbelief, of glory and of
shame. Ethnology, psychology, philology, theology, all have a ])rob]em in the Jew;
alone among the nations, and yet the means by which all are being gathered into one!

The Doctor's treatise takes a pretty wide range, and discusses with more or less
fulness, a great variety of topics, among which arc the following; — Jewish Literature,
the Teachings of the Talmud, Sayings of tlie Uabbis, lliblical Studies, the Ten Tribes,
Metaphysical Schools, Riibbinicnl Code of Ethics, the Synagogue, the Day of Atone-
ment, Restoration of Israel, Demons. Traditions and Fables, Poetry, Position in
yociety, Stumbling-blocks, &.C., Lc. \\\ some of these chapters will be found valu-
able information t li ■ had nowhere else, and in others v.diat could be had only by
the purchase of costly vohums, the acquisition of diflTicult languages, and years of
laborious research. Nor does it often hapj)en that either (ierman or Hebrew succeeds
80 well in presenting his thuiights in an Ihiglish dress. Put the lenrned Doctor,
though engaged constantly in preacliing to the Oenoans, lie.s evidently bwn a close
.student of our language.

It is customary witli some irities, wlieii commemling a book, to end by assuring
us that "no library is complete without it." \a every library, especially every
"complete" one, must conliiin poor books sis well as good kww.^, 1 will not urge so
doubtful a plea, but close by evpressing a wish that Dr. I'r( simian may find a pub-
lisher to bring out his work i'l ]iro]H'r stylr, and not only the Weslej-an people, but
tlie public, at large, may give hi^ liii'rary labors that encouragement to which they
are so well nntitled. «

I am, yours tnily,

Victoria College, April :il, 18()'J. S. >\. NEI.EK.S.

BECOMMENDATIONS.

To the Editor of the Christian Guardian.

conunenJiitory

mine a portion

(1 value of the

jhiiian to treat

conversion to

path}- with his

Drtakeii.

bliiiiliieHs that

: will be most

lly toward this

lothiug can bo

1, of -so reiuark-

the ojjcration

; read the facts

1 either ease a

if glory and of

'm in tiio Jew;

lered into one !

'i more or less

sh Literature,

|he Ten Tribes,

)ay of Atone-

■, Position in

e found valu-

IkkI only by

iuid yi ars of

llirew succeeds

rned I,>octor,

\k\'u a elose

by assuring
Iccial'iy every
not urge ao
find a pub-
jp.^oplc, but
wiiicdi they

KM, KM.

DR. FRESHMAN'S NEW BOOK.

Dbar Sir, — I have lately had an opportunity of examining in manuscrijit a new
work, entitled "Ila-Jehudim," by Dr. Freshman. The work is an exposition of
$ the history, religion, customs, ic., of the Jews from the time of Christ downwaula.
It is divided into six parts. Part I. treats of the history and customs of the race.
Part II. of the religion of the Jews, including a desciiption of many of their principal
ceremonies aa practised iu modern times. Part III. treats very extensively of Jewish,
literature, setting before us, not only their great writers, but also their schools of
philosophy, and an account of the Talmud and Kaballa. Part IV. gives the student
much valuable instruction iu the study of llel)rew language. Part V. is a kind of
Jewish miscellany, varying from grave to gay, dealing with many aspects of their
iocial life, and giving us a strange view of some of the aljsurdities which men of
intellectual culture may believe.

Part VI. is perhaps the most interesting and important of all : "The relation of
Judaism and the Jews to Christianity." Hero the Doctor deala with Israel's stum-
bling-blocks f^nd their means of evading the evidences of the Measiahship of Jesus.
He shows also the relation nf {],o. Judaism of our Lord's times to His teachings, and
the Doctrine of Christianit}', and concludes the book with a most eloquent chapter
on the restoration of Israel.

We look upon the work as one that will secure the attention of the scholar and
critic, as well as the general reading public. It is full of interest. The materials are
new to an English public, aiul th(! German-English dress, in which the Doctor
presents them, adds to their interest. Here, too, thi- scholar will lind i!;any facts
bearing upon the greatest question of the age, "What was the form of intellectual
and religious life in the midst of which Jesus of Nazareth establislied the grand
system of Christianity?" Everything which tends to elucidate this question, and
make the narrative of the Gospels a living picture, set in its true relations to a back-
ground of real life, will bo acceptable to the IJiblical student — and this the work before
us can bcarftly fail to do.

N. PURWASII,
Coboaif, April, 18C9. Professor.

Dr. Freshman has kindly placed tlu! mamiscript of hi:; new work in my hands
for a short time. I have read it with care, and feel pleasure in adding my testinmny
to that of Dr. Nelles, Prof. Burwiish, and the ChrLitian Guardian, resfiectin'^ the
value of this great work. Tlie subjects handled are of permanent interest to Christian
ministers and laymen of all denominations; RTid are treated with mueii learniii;:^ and
ability. ^Ve have no book that 1 am aware of in the KuL^lisli languiige that at all
supplies the information contained in tliis work. It will le t!ie che!i])e.<-t, fullest,
and most accurate cyclopedia on Jewish matters within tlu' reach of the ]>ublic.
I'Vom personal acquaintance with Dr. 1'., and from the frequent conversations with
him on subjects of Old and New Testament criticism, and Hebrew literature, 1 hod
reason to expect bue]\ a work as ho now presents to the Christian i)ublic.

XVI

llECOMMENDATIONS.

An unusual interest has Leen felt in the recent controversy concerning Christ
and the Talmud; and in this new work by Dr. F. the wlmle matter is discussed with
gteat fulness, in tho light of a thorough acquaintance with tlie Talmud, and also of
a clear scriptural knowledge of Christianity. This, together with his discussion of
tlie iletaphysical systems, and Ethical Codes of the Eabbies, will prove a valuabl*
acquisition to the libri-.ries of all readers, and of ministers in particular. In short it
would require a lengthy levicwto present fnlly tho merits and claims of this valuable
work. I hope it may speedily find its way into the library of every family in the
land.

Nor does this work exhaust Dr. Freshman's purpose of service in the cause of
Christian authorship. He has in a state of forwardness, a commentary on dilTicult
passages of the Old and New Testament, which, when published, will enrich our
libraries with a new, and standard work, in this department of Biblical literature.

Toronto, June .Ith, IStiO.

(iEORGE COCHRAN.

COKTE^TTS.

Paok.
PkEEFA( 'K ^'

lyTRODVCTioN : vii

Recommenuatioxs xiv

PAKT FIRST.

CHAPTER 1.

Thk Jews — Perseoition defeats itself ; the Jews an example — Their
influence in Commerce — Poetry — Philosophy — Literature— Relig-
ion 1

Jews in Rome — Persecutions 4

The Samakitaij.s — Their origin — Belief — Animosities — United with

Judea against Rome 4

Jews in Spain and Fbance — Early settlement — Sufferings 7

Jews in India — Emigration to Malabar — Immunities — Persecution —
Relief — Intercourse with Holland — Occupation — Dr. Buchanan's

account S

Jews in China — Degraded Condition — Belief and Customs — Inscriptions

in their Sj-nagoguo 10

The Sect of thk Chasidim, in the North of Europio 12

Jews in Hungary — Fugitives from oppression — Numbers — Occupations

— Education — Religion 15

'EssENEES — Habits — Doctrines— Extinction 17

-Hellenists— Rise— Kabbalisn> Superstitions , 17

Pharisee— Ceremonies— Name -ralmudical account of Classes 19

Sadducees — Origin — Hetrodoxy — Custonss 20

The Division and Distinction of the Learned of the Nation.... 21
The Caraites — Extreme Legalism — Morality — Nazaritism — Funeral

Rites — Metempsychosis 24

-Christian Jewish Sects in Russia 27

Jehud Cheber — Jethro — Rechabites — Physique — Antipathiea — Jewish

Customs— Go vernment . . 28

► Freemasonry among the jews — Curious Traditions— Synagogue in

Prague — " Maranos "—Traces of Freemasonry — Alt-Neu 31

xviii

CONTENTS.

CHAPTER II.

■ Thk Names of a Jkw — Heln-ew — Israelites — Jew — Origin and Import

of these Niime.-i detined 35

CHAPTER III.

y^ Hebrew Wome.v — Polygamy, though practiced, was discouraj^ed — High
position assigned to Woman — Betrothal— Marriage — Divorce — Mu-
tual duties of Husband and Wife — Love of Hebrew Women for their
Kindred SO

CHAPTER IV.

/ Position thk Jew.s weru ano are sTiLr. occrPYixu i.v SootETV 4.1

PART SECOND.

CHAPTER I.

Jl'DAJSM — Interest of the subject — No people more spoken of — Command
the attention of the world — Present great varieties of character and
social status — Tlie Times quoted — The little rill issuing in the mighty
river— Ceremonies a.nd customs : 1st, those of the written law, con-
taining G13 commandments ; 2nd, those of the oral law ---the Talmud ;
3rd, those customs which have arisen in course of time — All agree
in the 1st and 2nd, but there is mucli difference in the 3i'd partic-
ular — Classes according to nationality— Modern Caraites— Few Jews
converse in the Hebrew — Origin of the Mishxa and Talmud —
Superstitious regard for dreams— Justice in dealing enjoined —
Cooking food — Eating — Killing animal food — Phylacteries — Duties
of women — Thirteen articles of Jewish belief — Manner of making
proselytes — Cabalistic magic— ^.lowish Eschatologv 43

CHAPTER II.

Confession — Traditions and authority of the llabVties — Unable now
to keep the Law of Mose."* — The bii-th of a son— Circumcision —
Birth of a daughter — Redeeming the first-born — Cenealogy lost —
Teaching of children — Courtship— Marriage — Divorce — Sabbath
and its observance.-? 55

CHAPTER III.

Modern Ceibbration uk the Passover — The Feast of Weeks — The
New-year — The Day of Atonement — Its ceremonies — The Feast
of Tabernacles — The Feast of Dedication— Feast of Purim — Feast
of the destruction of the two Temples — Ceremonies for the sick,
dying and dead — Burial rites 66

! i

CONTENTS.

XIX

CHAPTER IV.

PAOK

SYyAG0GUE3— Origin of Synagogues — A Lawful Assembly Ti

A Cabaite Prayer 72

CHAPTER V.

TuN'ER, Mfsic, AND Melodt — Miisic of the Temple which survives —
Obscurity of the subject — Nature of Hebrew notation — Character of
Hebrew Melorlies — Christian Chants adopted from Temple Melo-
dies — Specimens reduced to modern notation 74

CHAPTER VI.

AnoKATioN ANK Pravkr A Prayer of Adoration and Supplication 7<>

COMMKXCE.MEXT OF MoRNlNtS PrAYER 81

Special Prater for Mondays and Thursdays 82

Prayer akd Confession on the day or Atonement 85

Closing Prayer on Day cf Atonement 90

CHAPTER VI 1.

Confirmation Ckrkmony as Practised amoni; the Rkitoumed Jew*. 92

CHAPTER VIII.

Day of Atonilment - Preparation — Repentance— Confession — Huiuili.i-

tion 94

Atonement — Interpre+'vtion of Psalms c^., and Isaiah ix. G 97

Interpretation of the 110th Psalm by the Jews 98

Translation of isaiah ix. 6, by the .tew.s 98

CHAPTER IX.

The Jewish CALENDAR—Tishri— <Sfej>fctn6<;i— Day of Atonement — Feast
of Tabernacles — Marchesnen — October — Kisley — November — Feast
of Dedication — Tevetto — December — Shebat — Janvary — Adar— i^«l-
ruaru — Feast of Purim — Nisau — March — Passover — Eyor — April —
Sivon — May — Feast of Weeks — Tannis — Jvne — Great Fast — Ab —
July — Great Fast Day for Destruction of Jerusalem — Elul — August
— Blowing of Trumpets 99

CHAPTER X.

Computation of Times and Festivals — Celebration of the New Moon
—Difficulties of Jowc residing out of Palestine— Present order of
reckoning 119

CONTEXTS.

PAUK \

CHAPTER XJ.
A Sermon on the Creation- 123

CHAPTER XII.
Dedicatory Sermon 129

CHAPTER xnr.

A Sermon on Sacrifice.s . 143

CHARTEli XIV.
A Sermon on Marriage 149

CHAPTER XV.
A FcNKRAL Sermon IDu

V .

PAKT THIRD.

CHAPTER I.

-^Jewish Literati' re- Inguorance on this subjoot 159

CHAPTER IT.

V Literary Men among the Hkbrews — Standard worlvS in Gernian and
French, but not in English— Misrepresentations resulting from this
— Contributions of Jewish Scholars, of twelfth to the sixteenth cen-
tury, to Biblical Literature — Tlie Rabbinical Language— Its forma-
tion and richness— Mistaken idea that the Jews are ignorant, or
that their learning is a mere collection of tables — Like estimating
English Literature from the story of J^f k the Giant Killer — Rabbin-
ical translations oi Aristotle, Plato, Euclid, Ac. — Original treaties
• on Grammar, Lugic Metaphysics, and the various branches of Mathe-
niathicB — The Jews for four-and-a-half centuries the moat learned
men in Ern'o^ie — Illustrious examples lUl

CHAPTER in.

ThtiTalmui) — Use made of the Talmud in modern literary investigations—
A universal endeavor to gather useful thought from every source, an«l
a disposition to appreciate what is good in every ancient work — In
this spirit study the Talmud — Second-hand knowledge of, and refer-
ence to the Talmud — Ignorance and misrepresentation of the work
— Lack of a good " Introduction " to the work — The censor at
Baslo — A critical edition never completed — The Editio Princepa —

ft^N'i'ENTS.

XXI

I'AUR

Interdictions, Inirninga, «tc., of the book — Anecdote of Clement V,
— The confiscation instigated by Pfeffer Korn — Renchlin comes in to
the rescue— The cimtcst which ensued — lleuchlin'a friends— It
results in the printing of the lirbt complete edition of the work at

Venice, A.U. 1520 165

What is the Talmud ? — Its wide extent — The topics proposed to be
treated — A body of law — It can be best judged by comparison with
other bodies of law, especially with the Justinian code — The Talmud
originates with the return from the Babylonish captivity— Change
which took place during the captivity — Love of the Scriptures
which sprung up— Its exposition "Midrash" — Four methods —
P R D S — The literal, the suggestive, the homiloli •, the
mystical — An allegorj- — Tlie Talmud not a systv^matic code — Rather
the result of intermingled currents of thought — One logical, the
other imaginative — Logic more i>fominent in study of the Law— Im-
agination in that of the other portions of the Bible — " Halacha '' and
"Haggada" — Mishna and Cemara — The development of the Oral
Law — Its deductions from the written— The Scribes — Three periods
— The Sanhedrin and schools of the second period — The teacher«
and their method — The rise of Christianity— The Pharisees -The
Alishna — Hillel — Akiba— .Tehuda — The contents of the Mishna —
Character of its lavr's — Their administration— Capital punishment —
The Gemar;is of Jerusalem and Babyh-i— Size of the Babylonian
Talmud — Cause of the authority and popularity of the Talmud —
The language of the the Talmud — The Haggadah — Its use to the
Eastern mind — Account of the creation — Angels — God's name- - The
soul— Resurrection and immortality — No eternal punishnif.at—
Prophets 173

Sayikgs of the Talmvh— Synoptical history of the Talmud, Mishna,

and Gemara — Account of the authors of the Bible ... 204

IGI

CHAPTER IV.

Tbachincjs of thk Rabbie.s— Consisting of various proverbs or moral
sayings selected from the teachings of the niost celebrated Rabbles of
all ages 215

CHAPTER V.

Rambixical Cooi: of Ethics — Conscience — The highest maxim of moral
law — God's command and not our happiness the motive to virtue —
Self love not entirely excluded — The internal motive — Time of its
appearance — Moral perfection finite and capable of increase — Duty
of advancement — Freewill — Degrees of virtue — There are no small
sins — No insuperable barrier to repentance — Degrees in sin — No
man perfect — Demons— Merit not transferable— Moral judgment of

wmm

xxu

CONTENTS.

ourselves — Classiiicatiou uf duties — Man should do by himself as
God commands — Collision of duties — How decided — Justice pre-
cedes mercy — One's own dues those of others ; and the good of the
whole that of a part 247

CHAPTER VI.

Extracts from Rabbinical Writings — The Spiritual Body — The

Israelites at Sinai — Joshua— Enoch — R. Ribbi and Antonius 250

CHAPTER VII.

KaBala and Kaba lists — Term defined — Two classes oi the Mystical
School- -Philo and the Kabalists — Ago of the latter system — Its
dialect — Divisions of the Science — Standard works — Axioms — Pan-
theism —The Jetsira and Tohar 253

CHAPTER VIII.

Th.". METAPHY.SrOAL St'HOOLS OF THE JewS, ANCIKNT AM) MoDERN —

Sec. I. — Prcr.edinrf Maimo)hides : The Bible not mataphysical — Origin
of evil — Free-will — The Talmud —MercabA — Allegorical characters
of Rabbinical literjiture — The Caraites — Progress of metaphysics
among tha Rabbinites— Saadia ben Joseph — The Book of Creeds- —
The school at Cordova— Solomon ben Gabriel — The Fons Vitiv; —
Baliya ben Joseph — Juda ha Levi and book Khozari — Diflerencos
between theology and philosophy, and attempts at reconciliation -
Maimonides — More Nevochim — Prohibition and burning of his

work..., 254

Sec. II. — Suhsiquent io Malinon'uhs : Fabulous acc<nuits(;f the Kabalp, —
Yetsira and Zohar — Date cf the Zohar— Contents of the books-
Theories of the origin of evil — Cabalistic theory — ^Tho manifestation
of God — Theories of emanation — Remarks on this system and com-
parison with other systems of philosophy — Neoplatonists and
Gnostics — The Cabala and Christianity -Shem Job — Judaia Penini
— Joseph Ibn Caspi — Marter Leon — Moses ben Joseph — Ahron ben
Elias, the Caraite — Decay of Peripatetcism — Josoph Albo — Abra-
ham Bibago — Joseph ben Shem Job — Elias del IMedigo — Expul-
sion of the Jews from Spain — Abraham and his son Leo — The Dia-
logues of Love — Close of the history of Jewish metaphysics with
the sixteenth century — Modern philosophers not peculiarly Hebrew. 267

CHAPTER IX.

Works or Maimonides. — Talmudical : Perush, Hamishurah— Mishna
Torah — Sepher Hamtisroth — Maamar Tecliyath Haniothim — Com-
mpntary on +ho Oemara — QuestioTiR and unswerB 288

■•••I)

coNTKNTS. xxiii

pHlLusopuiuAL-Moroli Jiobncliiin — Ejiiatle to tlie Learned — 3Iat»mai'

Hayichucl— Miloth Higeyon 290

Mkdical : Cimouof Ariceniia--HMiiliEi,2oth Habyryuth — Sepher Hareph-

noth, &c 291

MiscELLANROUs : Iggeretli Teman — Iggereth Leliainnrr Hagadol, itc... 292

CHAPTER X.

Maimonides on Repextaxc.'K — Explanation uf Passages seeming to
deny free-will to some men — Power of llei)entance taken away
judicially — God's foi-eknowledge not consistent with individual free-
will 294

CAAPTER XI.

Thk Resurrection oe the Dkau proved from the Old Testament
Scriptures — Rabbi Joliannan — Rabbi Simoi— Rabbi Jismael —
Rabbi Joshua — Rabbi Mair — Analogies of the Resurrection 297

(JUAl'TER -VII.

Hebrew Poetry— Poefciy characteristic of the Hebrews —Helections — Se-
lections from the later Hebrew Poetry 300

PART FOURTH.

CHAPTEPt J.

The Hebrew Bible— Study of the text— Historical evidence of the

accuracy of the Textus recojitua 319

CHAPTER Tl.

BiHMf'AL Studies— The Poetry of Youth and Old Age— Application of
the principle to the Jewish nation and history — (Jentile Historians
- -A history and literature more ancient than political institutions —
Jewish natioriality- Four epochs in Jewish history 321

(CHAPTER J II.

Hebrew ORXHacpv, oh Points and Aicexts— Invented by the Maso-
rites— Necessary when the language ceased to bo spoken— Accents
-Four uses— Works on tho subject- Pointed manuscripts and a
itlandard text— The name " Sopherim "— The labours of the Maso-
rites —Note on tho subdivision of the books 327

XXIV

CONTFXTS.

CHAPTKR IV.

The Statk of tuk Hebukw Lancjcaoe in oru Day— Revival of He-
brew as a living tongue— Books, periodicals anil nowsjiapers — Com-
parison of Hebrew with clansica — Objections by ])ersons deficient in
knowledge of Hebrew— Modern works in pure liiblical Hebrew on
general and secular subjects 330

CHAPTER V.

A New Mkth(»v> ov Lf.auvi.Ni! to Ivead Hkb>!?;w— Hebrew Reading.. 334

CHAPTER VI.

Jewish Teaohkrs of CnKisxiAy SxuDENTs—Celebrated theologians
and Bcholars who were instructed by Jewish teachers — Professors in
Schools and Universities, and Learned men of the present day — Pre-
judice against the <lews 330

PART FIFTH.

CHAPTER 1.

Miscellaneous Addenda— (jeneral Remarks ui)ou Sundry practices

and beliefs of the Jews 339

Mention oi^ Chhist's Name in a Blasphemoi's Manner in the
Talmvd and Rabiunr'al Writings 344

CHAPTER II.

Certain Peocliarities of the Jewish Race— The Jews are found
in all lands — Are imperfectly understood — Aaronic descent, how
ascertained — Statistics of Jewish popuhi Iv'i — Language and Liter-
ature— Physical peculiarities 345

Comparative Table of Mortality amono Jews and Oentilesj 351

CHAPTER III.

Temple and Half Shekkl— Loyalty of the Jews to the Temple at

Jerns«lem~Thc Half Shekel — The Falashas of Abyssinia 353

CHAPTER IV.

Jewish Money , 359

CHAPTER V.
''. TuK Golden Vkssels i>i' the Trmplk— Where they are , 300

339

344

345
351

fONTEN'lS. XXT

tmAin^Ei; vi. '"*

Thk Hkiu PiUiWTfi— luiperfectiou (jf tlie (fi.'uciilogical llogistoivs -Lists

of N.-imcs so iv.v as jif;ccvt;iiiicd 'if>2

(II APT!': it VI 1.

Doc'i'OKS oi' DiVK-iiTV — Pipl jiiins— Htiitus and I'owoi'.s of P.abbis in dif-
ferent agua ^ 3ft4

CHAl'TEll Vlll.

StmooLM — Jewish ze;il in Wm uvunuAhn of Icarniiig—Vernaadar of the
peaploin the time of Christ— (ifi-ck iirnliibited for sacred juirpoaca —
Stricture.s on Liglitfi lot 366

CllArTEU IX.

Mkdicinii ani> Cuikv'RGKKV — riij'siciaiin amoiii^st th(! llehrcws— Modes

of treating tlio sick — Diaeayes mentioned in Scripture 3(W

(JH AFTER X.'

Thk Lost Tun' Tiuueh — Conllictiii<j; Upinion.s— Curious Storie:^ by Der-
vishes and Travcllcra — Duport.itiouti from Israel — Fate of the Exiled
Israelites — Localities of tlio Captives of Jiidah— Their fate — Account
of the Ten Tribes in E^dars — Indians of America supposed to bo
part of tlio Lost Ten Trilics — Other Conjectures 376

(JHAPTEPv XI

Demojn.s and Evil, Spikits — Opinions of the heathen on Evil Spirits-
Views held by the Reformed Jews — Doctruics taught by orthodox
.Tov/s ::589

UHAPTEK XI L

TuADiTJON OP THE Jrw3— The uuwrittcn Law-- The IMode of its Trana-

missiou — " Making a Hedge for tJie Law '— Divisions of tlie Law... 301

oiiAPTEu xni.

AiwiJUD LuaKxi).} AND Stokiks 30&

(JHAPTEJl XIV.

.IUI)AlS.\r NOT nORROWKD 1' liOM Tfli; lM;vrTlA\;S 397

ClfAPTEP XV.

Till! Pkaykk "Alknu." 399

^'1

'■'i

XXVI CONTKNTS.

P A \l T S I X T II .

CHAFrEll [.

»i Pai^e Oiiuists — Acctmnts of false Christs who have arisen, A, D. 114 to
A. D. 181)2 — InA-olvcs the principle of ihc ceiisclcss cxpectatioTi of
Mossifih- -General remarks 401

CHAPTmi TT.

y Omcv.ii AM* Titles (»f tum ]\lr.ssiAii as taucht in' llAnuiNicAL

WiuTiNcs 408

fHArTEK ML

IIOVV Till". FlFTY-TIUlM) CliAJT'.r. <>!' Is.MAil IS Exn^AINI'D \MON-0 TIIK

Jkws 40*»

DEacKii'TroN- UK TUK St'i"i''i;i... Nt..,s or isiJAKi, i;y riiK KiNcs: Isaiah

liii 412

ThR (yAUSK, OF THi; Sl'l'I'lTUVOS AS '1 11 K Kl\.;s WII.I. CoXOKIVK IT 412

Tub Puoi"nr;r'.s Dkfe.nck of the .lr,^T:c'K or Pkoviuknck 414

C1IAI'T]:U IV.

Vhn OiinrsT iJoimow k}:om riir; P/auiiKs ? — Use of the Rabbinical
\vritin;c5 in explainii);^ Uie Mrw Tt'5it;un<>nt ■■ tScvcral illustrative
examples -Note on ('hrist'H relation to truth, old and new 416

('HAFn:ii Y.

Thstimony roN(i:r.Ni\.; .) I'si s rnoM a llnKoiorKD llAnni 426

('IfAlTKR VI.
[shabt/k St(.: Mnr.i no- U i.* « ks 427

CJIAPTEPv VIT.

SifKPRHi.vrjs OK TilK Jews- -SnUerlii;;! in the oldt ii time-In Pritain--
On the Continent of Europe I'roni ihe wickedness of their own
people- t)n account of false Mt\ssiahs — Accounted for from the Woud
of CJoi) -Pawnor a better day- Notes on persecutions by Chrig-
tiauB 4?,()

(•HAITEP, Vlll.

Tdk llESToiiATioN or l.saAi;i 4C:J

OONCPUSION 4ri6

IIA-JEIIUDIM AND MIKVEII ISRAEL.

PART FIH8T

THE JEWISH PEOPLK AND THEIR C'JSTOMS.

CHAFJ'ER I.— TFfE JJ^WS.

PEKSicfirriox Ml i'cats it.soll'; tlio .Il-wsuu cxiiiniiK' -Tiuir iiilliifii<;i' in ("oaiinrvcc, —
riii'tiy— riiilosopliy -I-itcnitiirc— Kfli^ioii. .Ikws in IIomk — I'.iscoutioiis.
.Samaiutans-- Their oii'^'iu — IV'lii'f— Animosities — I'nited witli Jndea ag.iinst
lionif. .li'.ws IN Spain anh FiiANci:— Ivnlv s'-tticinent — SiiU'eriiiLcs. .Ir.ws
IN In I) I \— Enii.!j;iu1ii)ii to .Maluliiir- Iininiuiities— i'ersceutiuii — KelieC — liitcr-
(•oni'.se with Holliind -<> (Uiiition -\)v. l>iieli;in:ur.s neeouiit. .Tiws in ClllNA
• -l)(',:;riuleii ( '(lUiIitioii Ijcliel uiiil ('usiitins- iiiseiiptioiis in tlieir Syn;igoL,Mio.
.Ti:\vs IN Hi'NiJAUV - I'll i^'i lives IVoiu oiniicssioii — Xumhers -()ecu]>iti(iiis — E lu-
oiiMon --Heli^iion. Kssi;Ni;i;-; -IIliIiIi-; -Do.tiiiies -l''xtiii(::ioii. }li;i,i.i;Nisrs —
Ivisc — Ivaliliiilisiii --Superstitions. I'liAUisi i;s-- ('(Mcnionics — Name — 'J'almiKli-
cal account of ('hisse.s. Sai)I>i'('i;i:s— (_)iigin- -ilcl I'odoxy — Ciistoiiis. Sciuiikh
-Oral Eaw -Its .s\ii;c('ssion — The Saiilieiliiin - FeiieiiiiJ!; tlie Law I'layevs.
('AiiAiTi-s ExtreiiK! Eecjiiisin — Morality — Na/.avitisin — Fniicial liitcs--Mclcin-
])'iyi'hosis. llisToiiv UK CiiiiisriAN .Ikwisii Sr.i.Ts in Htssia. .Ikihd CiiiaiKii
— Icthro — IJcclialiites— Pliysic|ne — Antijiatliies ■ Jcwisli Ciistonis — I ioveniiucnt.
Fui'.r.M \s()Ni;v — ('nrious'i'nulitions-- Synagogue in ria;^'iie- -" .Maiano.s"— 'I'raccs
ol' Frceinasonrv - Alt-Xeii,

42f.

r^i

l4r.5

rriK ,i!i\vs.

Ill loi)kiii;j; v\ry llii! liistoiy of the liuiii:m lacu for Ww. last eighteen
luuuliv'tl years, we limt- iiivariai'ly iouiitl that; lierseciition nud oppres-
sion liiiv(; reeoiled upon t!ieuisel\ cs. Wliei) tlu^ Catliolics oinj)loye(l fire
.and swonl to root out rr>te.iliUitis;ii, were iioL some of llie iii'st men
tlu! world ever jjrodiiced tlio Protc^staut martyrs ( Ai;aiii, wlien I'rotes-
taiiisni gaiiiuil i\w upper hand, and liereely persefuted Catholieisni, were
not tlio ch'Verest and nio.stlearinv.l men tliat faitli has ever brought forth

ire or liody of men wlio iniM' heeii so
tlie Jjiracliles I For eighteen

the martyrs f Wliere is tlierii a r

[)erHev(>riugly pi

irsiK

to (a'slriu'tioii as

centuries, in all ))arls of the world, an lsrae!it(> has been looked uiioii

criminal - as soiuetliing uueleau as a thing to be tram])le(l on, robbed,

kicked and dfvspisi.'d. Vet, when did that race stan<l higlier than at

presiuit ( When did Ave ever bei'ore liiid as many of tlie brightest

■onuvinents of the llnaneial. the nieifantile, the literary, the musical, and

tlie dramatic world to la* Israelites I

IIA-JEIIUDIM AND MIKVEH ISRAEL,

' tl

\\\

The world to-day wov.sliips ^lajnnion as zealously awd as entirely
as it ought to -worship God, and the very higli-j)riost of this religion,
the iinancier of the world, who holds ]ieace and wai' in his hands, at
■wlioso frown emperors quake, kings trend)le, and i-epublics maintain
peace, is an Israelite, in literature, tlio Ilel)rew element is still more
prominent. 'J'hc D'lsraels — the elder immortal through his " Curiosities
of Literature," and tlio youngtr, a novelist of the iirst class, and the
leader of tlie protectionist jiarty of the British Commons, are alone
sutticieut examjile. In the musicnl and dramatic world — Rachel, the
queen of tragedy ; Juliana, the matchless cantatrice ; IMario, the great
tonor ; Itossini, Mendelssohn and ]\Ieycrbeer, the composers, and Henry
Heine, the critic, poet and jihilosopher, aro l»ut a portion of the
illustrious Hebrew list.

Verily, the Israelite is outliving persecution and the world's scorn.
Hunted np and down the earth the.se many centuries past, and held
good prey for the Christiaii in all the civilized v,-orld, ho is at length
I'cdeeming his status in the hunnin family, and entei'ing into the councils
and consideration of nations. In England, when^ two centuries ago, it was
hardly a misdemeanor to plunder him ; he is now a member of the House
of Cjmmous, and was Lord Mayor of London. In Paris, 8t. Peter.sburg,
Loadon, Hamburg, and jMadrid, he is the monarch of the exchange. We
do not shrink from contact with him, as of old. In spite of his iron
creed, le Christianizes, or al least humanizes, under the genial influences
of i\ tol 'rant age.

The Israelites always ha\ e been a religious iieojde, and whatever
tliey profitted in science and art, was transplanted by them into the
province of religion. So, when tlie first har[) of Israel resounded upon
foreign soil, fir.st after the last j)salmist touched the cords of Judah's divine
lyre, hynuKS sublime and sacred flow fi'om the lips of Gabriel, Abitur,
Judah Hallevi, the prince of })0ctry, and a hundred minor poets, who
sang the praise of their Maker in inspive<l lays, the mission and
sufllerings of Israel, the greatness and holiness of God's sacnnl words,
and ft hundred other themes, in either the Arabic; or Ht.brew tongue.

Poosy is the morning dawn; the juvenile epoch of philosophy and
critici.sm, their jovial companion, and their last and longest re-echo,
Ho it was, also, among their ance.stors, in the Arabic Empires. 1 esy,
philosophy and ciiticism wenr rivetted by diamond ties, and the brilliant
atars on the horizon of poetiy are also the great luminaries in the temple
of phiIosoj)hy and criticism. As in poe.sy, so in science, the Israelites
proved to be a religions ])eo]d('. Their ancient scholaif? directed their

■;.:;i

'■<i

TIIK J i:\vs.

and
:;lio.

e«y,

ant

itcs
loir

attention iJiincipally to their religious litevatur<\ Wliilo one class of
scholais was enj^aged in Ilebnnv graninuir, loxicograjiliy and |>liilology»
unotlicr class stiulied tlio JJihlc with t'le results of tlio former, l»y tlie
doul)lc liglit of national traditions and the ])rodoininatiMg systems of
j)hiloHoiihy, and left to jiosterity their immortal commentaries. Another
class of their seholjus were entered in the same wav, Avith investigations
into the Talmud, and the le.vt of our national literature, ami labored
with tiie same hai)j)y result. While again one class was bu.sy to abstract
tli(^ moral and religious theories of tlu) JUble, and their national
literature, iind sliajie them systematically, according to the then state of
pliiloHojiliy ; another class compared these results witli the dogmas of
Grecian philosophy, and attempted to harmonize them both.

These faint outlines of the mental and lit(;ra ry activity of our
ancestors in the Arabic empires, and chiefly in Spain, v\ill enable you to
form a correct judgment of their literary productions. Comparing them
to Hebrew .scholars in t'hristian Empires, it must 1)0 admitted, while the
former has two guides — tradition and philosophy — the latter had but one
tradition ; hence, the former labored for Israel and mankind at large,
while the latter a\ oi'ked almost exclusively for their people, being excluded
from thi> rest of men l>y unjust mandates. Dut these two classes of
scholai-.s did not renuiin long separate from each other. The Hebrew
merchant brought not only the products of one country to the other ; he
was also the vehicle to the exchange of the llloas manuscri[)ts, and,
finally, also, the l)ool:s of dillevent lands and climes, and the scholars of
cither laiul wen; benefitted by the labors of those of other countries, and
the Israelite was always inclined to learn.

The Hebrew scholars wrote in Hebrew, ami this was a .sacred language
to which the prejudices of the priests had no objection, and which was
more acces.sible to them tJuin any other language exco])t their own, and
so another prophesy was fidfilled : "And the nations will go to thy
light, and the kings to the lustre of thy sun ;" and also this : " T, God,
have called thee injustice, and have taken tliee by the hand, and have
formed thee, and .set thee to a covenant of the people, to a light of the
nations ; to open the eyes of the blind ; to bring out the captive from
the dungeon, and those who sit in darkness, from the house of i)rison."
NotwitJistanding the vigilance and severity of Rome's servar.cs, the new
literature of the Hebrews was studied, and Jyatin translations wore fur-
nished at an early date by the unterrificd friends of science, in the
cloisters and outside of them ; and the religious views of the age under-
went a revolution, to whicl» Hebrew literature had given the impulse

(iti!

'ifil

IIA-Ii:iIUI)I.M AND MIKVKII ISRAEL.

and tli(! substanco, tlio liooks und tho toaoliovs. If any credit is due to
the Uei'onnatiou in tlie histoiy of lolii^ion, aliirge timomit of it may justly
be c'liiiinrd by the Hebrew scholars, for most every great man of th;it
ago hul Hebrew te.u-liers : and Sclmdt, this great enemy of Israel, tells
Ui that jNlirtin Lnther hiiascjif hid sever.il Hebrew teachers. The
t •anslation of the Bible by Martin Luther, gives abundant evidence that
the lleformation was a consequence, and the Jlebrew literature of the
^[ediaival ages was the cause thereof.

THK JEWS IX HOME.

The Christian Clergy in the lloman States tried unceasingly to
c )nv.',c. ilie Ji!ws to Christianity, and, aa they c;)uld not get hold of
their so\ds in K[)ite of all t'uur tr.mbles, they took revenge on thoir
]) lor lioilics. Theodorich, King of the East Goths, who took possession
of all Italy after (he death of Odoaker, showed gi'cat wisdom in
sustaining his power in matters of the Church. Above tdl, he disliked
the changing of religion. His successoi-, Theoilat, was, idso, very
tolerant. The Jews acknowh^lged this fully, and proved their fidelity
to him at the time when Justinia!i warred agiinst the East ('Toth.s.
'^i'hey ha-l tnken possession of the up>)er part of the City of Na[ile'-,
V/Ikmi P.rlisarius, tlie (Jeneral of Justinian, with his s )idier.;, had
sturnied tiic lower ])arl (if th(; City, and lu^ld it, the Jews kept their
own till they succumhed to superiority of nundiers. Belisarius admired
Kueh fidelity, and recommende.d his soldicir, to treat tliem leniently, but
oidy after great labor was he able to j)ut a stoj) to the carnage of his
troops Quito diflert-nt was Justiidiin. He oppressed and persecuted
them — treated them as hei-eties — and robbed tliem of their acpiired
rights and possessioiis. Tins, he onunauded them to keej) tlie
Passover on the day of tiie {.!hris!.ian Easter. H(! declared that no Jew
ould lie a v/itness against iuiv Ciiristian — i)ronounced

A' no valu(

-ai!f.i

1 f

orba

t!i'

A I

rcan .n!.>'s

the e.Kcrciso of their

religion, and the other Israel ics to educate their little children in the

faith of their forefather:

[<■, a> usual, all th(

)se

tecrees l o;

tho

C'ciincti in of the Hebrew i".;!!.;;om missed their aira.

T(I ■ SAMATU7AXS.

Justinian's sevens treat. 11.. lit, of tin" Israelites was the „ause (.fa
geiiv ral i-ising of them in t.'a; ur u. Tho Sauiaritan.s united with them,

.'X

TlIK SAMARITANS.

Ii)ths,

■' \

qilo'-.

, had

thoir
11 i red

, hut

■4

f his

•utcd

■■<

iiii'ed

(he

Jew

loats

tlieir

the

I cm,

but with wliiit hick, Ave have to p-iss over for the moiuent, in order to
give siiiue exiilanation ahout the rii^e of that sect.

"> Wlien h'almunasser destroyed tlie Kinj^dom of Israel, he transferred,
in acconhiiico with the tyrannical custom of las age, the ton coiunieri'd
trihes of Israel into Assyria, and from tlieuce to the most distant
countries of Asia, from whence they never returned, l)ut got partly
mixed uj) w!th other nations; losing their identity, partlyas Itelievers iu
the jNIosiiic law, but as members of other States, and partly as a j-eparate
nation, under their own nders and separate government, are found there
to this day. In the orphan's land of the ten tribes, and especially in
the neighborhood of the c.ipital, Schomron (Samiiria), the King of "3^*-
Assyria transplanted other conquered tribes, called (.'hut:.ei, after a
city in Pei'sia, wherein they formerly dwelt, and, latterly, Samaritans,
after the name of their new cajiital. t-^tion after settling, they suffered
the consecpiences of the desolation of the land, as a herd of lumgry
lions drove terror and dismay among the new inhabitants, who
considered tliose accidents as a jninishment from heaven for omitting to
wor.shii) the deity of the land. Tiiey rep'ji-ted, straight-off, the unlucky
news to the Cyprian king, asking f u- on Israelite priest, Avho might
teach them the worship of the God of this country, which re piest was
rjadily granted. Thus the Chutaei got, in their opinion, a knowledge
of the Cod of the Israelites, without renouncing their oUl Cods ;
stopping between heathenism and tludaism, they formed a ridiculous
liybrid, and the Israelites gave them the nickname of the " Lion
Converts."

This half-way heathenism t)f th(> Samaritans opposed a union of
them with, the Israelites. Jhit the more they were initiateil in the
Bible, tin; quicker they had to acknowledge that the Hebrew Cod, as
the Cod of the Universe, can not suffer another one besides him. Yet,
the division between both parties continued, spiritually, but the cause
of it was not any longer their heathenism, but rather the way and
manner iu which they understood the Hebrew religion.

A full century sepai-ated and cut off from all inteicourse with the
Israelites, they studied their Hebrew religion exclusively from the
Pentateuch. Neither knowing, nor carhig to know, about the pi-ogress
and the advancement of the IMosaic law, they returned to the stut:; of
Judaism as it Avas a thousand years ago, and remained there firm, when
all this time the rcligiou.s life of tlu! Israelites renovated itself, in tho
course of time, through priests and jirophets- a life Avhich is itself
creating and forming — yea, altering and adoi)ting itself to the dillereuce

lIA-JEIlUUm AND MTKYKIl ISUAKL,

of circumstances. Tims the Jinlaisiii of tlie Cliutivi was, for itself, the
cause, ainl the Jmlaisni r.f tlio real Isniolites coiikl not amalgamate with
(Hfieronces.

Tliis ii,u;)it lii.twcen 8;un;irita)!s and Israelitos rose to llic liiyhest
pitch of iuiimosity, when the latter showed thi'ir zeal to take pavi, with
all their stivnu;tli, in the re-lmilding of tlio second temple at .Icrusalem,
but were decidedly and strenuously refused hy the ^Samaritans. In
consequence thereof, a certain ^lanasse, son-in-law of Sambol it, a
ca])tain of the Chuta'i, and very hostile to the Israelites, Imilt ior the
(Miuta'i finother temple, similar to tiiat oF Jerusalem, on I\Iount Gerisira,
not far from the city of Schechem (Nablus), to Nshieh town, tlien, the
most of the Samaritans einic(rati\l, and this S(!aled the sejiaration for all
eternity.

The iSauKiritans now live o;iiircly to uiemsclve-;, ami thus inisjmlg-
meuts and scaiulali/:ing had lull play from both parties. 1'he Isiaeltics
not oidy denounced the reliirion of the Samaritans as a counterfeit one,
but raised against them the cry of idolatiy. Some woiihl have s;'en that
thor(! was put up on 3Iount Gerisiui an image, in the form ol'.i do\e, to
whic'i they paid divine homage ; the Israelites had raised and promul-
gated the mjtxim, that the Chuta>i should be treated in all j)oiuts like
idolaters, although even the Talmud had to acknowledge that the
Samaritans kept those law.s, which they had adopted from the Israelites;
more strictly and more conscientiously than the Israi^lites themselves.
Notwithstanding this, the Samaritans never ceased to acknowledge them-
selves the pure Israelites, and to accuse the Israelites of having falsilicd
the Bible. They alHrmed that the pureworshi]) was only in the Temjde
on Blount Gerisim, Avhose aitar was Imilt from stones out of the river
Jordan, but not in Jerusalem, and cited as proof Deut. 27 c. 4 v. Hatred
rose from day to day, and from mei-e spite the Israelites excludtJ
Samaria from tlu; Holy li.'uid. Sirach ;said, '"Two kinds of i)Cople I
dislike fi-om all my heart, but the tliirtl I hate as none else, the Samari-
tans, the Philistines, and the crazy mot of Shechem." Hyrkan conquered
them, to amalganmte them with the Israelites, took Schechem and
destroyed their temple. Ilyrkan's ideas were notfulfilletl, but animosity
and division increased. Both parties evaded each other like plague
ridden, and troubled one another in all possible nvanners, even after
Herodes had their city rel)nilt, the memory of their lost temple, wdiich
never I'ose again, tilled their hearts with bitterness and rage.

But a change came und> . the further dominion of Borne. Dnrinjr
the many wars of Borne against Judea. who never ]>asseJ through the

THE JEWS IN SPAIN AND FRANCE. 7

land of the Samaritans without iaflicting a great deal of injury, the
heart of thn Samaritans left the Itomau side and inclined to tho Israel-
ites. In tlin Ilebi-ew-Ronian war they made common cause with the
Israelites, and fought bravely and heroically. Henceforth they had to
share the fate of tlie Israelites ; yea, often they fared woi'se. At the
time of tlie Emperor Autonin the Pious, the Israelites i-cceived from
time to time certain favors, but to the Samaritans even the rite of
circumcision was forbidden. Under the Emperor Yeno, A. D. 490,
they laid claim to several Christian churches, but tliey had to pay for it
with the loss of their mountain, where a Christian church was erected,
which was destroyed again tinder Anastasius, by some Samaritan women.
The guilty ones were sevci'cly punished by the governor of Nablos.

When the Israelites wei-e severely treated under Justinian, the
Samaritans made conmion cause with them, murdered a great many
Christians under the liead of their own King Julianus, devastated the land,
and killed the governor in his own palace. As soon as the Emperor
Justinian got news of this rebellion, measures were taken to suppress it.
The chief rebels were killed, the other Sam;\ritans had either to (juit the
country, or, in order to save their property, embrace Christianity, which
a great many did. Thus ends their history about the year 57i).

ites;

Ives.

Ihem-

ilied

nple

iver

tred

ukJ

lari-

red

uid

sity

gue

fter

lieh

TUB JEWS IX Sl'AlN AXD FUANCK.

Even in the lirst centuries after Christ, tho Jews in Spain were
already so numerous and 2)0\v(>rful, that the Christian clergy feared, the
whole country wouhl turn Jew. According to doubtful memorials,
there were Jews already in Spain at the time of King Solomon, but ifc
is more probable, that they immigrated about 100 yeai'S A. C. from
Africa to tho Pyrenie peninsula, where they soon grew in numbers, and
importance. But this well-to-doism begat envy and hatred, and thus it
came, that already the Synod of Eliberis^ an old Si)anish city (A.D. 300
to 313), issued tlic edict that henceforth no Christian farmer may employ
Jews as husbandmen. They also forbade clergy and laity keeping com-
pany, or to intermarry with the Jews ; as there is no doubt that at that
time a great many Christians leaned towards Judaism. A few centuries
later, in the year 582, the third council found it necessary to renew the
decree against the intermarriages with Jews; and a.s the Spanish Jews
were the chief tradei\s in the slave market, the Synod interdi(;ted that
trade, and promised freedom to their slaves. Even the old West Gothic
of Spain already made edbrts to convert the Jews by force to Christianity,

,1 '

iia-jeiii;l)IM and mikveii isicael.

and it is therefore easily explained, that, under such circumatancea, the
Jews were pleased with the invasion of the Saracens in Spain.

Jews must have settled very early in France, for Childebert I. (^tO),
already ordered that no ,Ie\v shall ho seen on the streets of I'aris from
Ash Thurstlay to Easter Sunday, and at Orleans a similar decix-o was
passed by a society of ecclesiastics.

The Jews Avero in such bad favour that Bishop Ceriol, wlio treated
them kindly, was dismissed from liis othco. King Childerich (500), and
King Dagober (G28), treated the Jijws with the utmost severity. Incited
by King Ileraclius, Dagobcrt desired to banish the Jews, but the Abbot
Damiauus an I the courts of Toulon resisted it with all their power, and
for justice's and humanity's sake even assisted them by foico of arms.
King Wamba then ordercil his favorite, the Count Paid, to punish the
rebels, but ho united with the .lews, took Narbon; yet he had to suc-
cumb to the power of the king. He and his associates were condemned,
and the Jews banished. In spite of thesK unfavorable times, the Jews
did not neglecit tlieir studies, and their cities wei'o celebrated foi' their
Talmudical schools.

THK JEWS IN' INOIA.

" Af-'er the destruction of the second Temple in the 3S28th year of
the creation, 31G8th of tribulation, and G8th of the Christian era, about
10,000 Je vs and Jewesses came to ISIalabar, and settled themselves at
Cananganore, Paloor, Tahdam, and Porlootto. In the year 4139 B. C,
and A. D. 379, Choruman Perumul, Erari Verma, eriiperor of Malabar,
granted to the Jews the honor and privileges which they were to exer-
cise; and which grant w^is engraved on coj)]ierplate, called Champeada,
in Malayalim; and thereby appointed Josej^h Ral)liaan the head of the
Jews."

In the deed it is stated, that the sovereign of ISIalabar, while
wielding the sceptre of royalty in a Imndrcd thousand places, granted to
the Jews the privileges of using day lamps, of wearing long apparel, of
making use of palanquins, umbrellas, coi>per vessels, trumpets and
drums, garlands for the person, and garlands to bo suspended over the
roads; and rclinquish(;>l all tax(;s for these, as well iis for houses and
synagogues.

The Malabar Jews resided at Cananganore rntil the arrival of the
Portuguese in that quarter; but as that nation indicted great oi)pression
upon them, they removed to Cochin in the year 1065 of the Christian

THE JEWS IN INDIA.

to
of

b(I

the
tud

cm, ami were hospitably received liy the rajiili of that phvce. He
granted thein permission to buikl their .synagogue and houses next tlie
pakvee, in order to protect them better; but hither they wercj foUowed
by the rortugue.so, who again treated them with the utmost cruelty and
injustice. Tiio arrival of tlic Dutch, who took po.sse.s.sion of Cochin in
1GC3, relieved them from tlu.'ir suilering.s, and .since that time they have
lived in jicace.

In the year IGSd, they 'vere visited by four Hebrew merchants from
Amsterdam, wjio rejoiciul to liu I them enjoying ji state of prosperity,
and agreed to live with them. 1..ey wrote an account of their reception
to their brethren at Amsterdam, who sent out to them a su[)ply of books
of the Law and the Prophets, th it were much wanted. Since *hat time
an intimate correspondence has been maintained between thi.' tJews of
Cochin and tho.se of Holland. At Amsterdam, a liturgy has been
printed expre.ssly for the Israelites of INLah.bar.

The White Jew.s never intermarried with their b'ack bretlircn, and
look npon them as an inferior race. The latter lia\c none of -the Cohen
or Levi family (Priests or Levites) among them, but tJicir rites and
ceremonies in a great measure r(!S(!)nble those of tlic white Jews. Their
number has been gre.itly I'educed by various c.iuses, and is stated to be
somewhat over lOOO. Some time ago, several of the white Jews of
Cochin addi-essed a statoment of their condition to a gentleman named
Baber, of the Bombay Civil Service, in which they defend themselves
rom various charges made against them by a recent traveller, and
among other things, give the following account of their occu|)ations:

" As for the industry of the Jews, they earn a good livelihood as
handicraftsmen, being in general sawyers, fishermen, blacksmiths, brick-
layers, tailors, bookbinders, and other artificers, of which inuiilier man\'
for want of employment at or about Cochin, travel np the IMalabar
coast to Bombay to get a subsistence; three-fourths of the Black Jewa
arc vendors of household necessaries."

When Dr. Buchanan, the author of '' Christian Rcsoarches," visited
this interesting people in 180G, he made investigations into the character
of the Hebrew manuscripts which they possessed. Hf- discovered
among other remarkable writings a curious version of the New Testament.
We shall give an account of it in his own word.s : —

"I heard that there were one or two translations of the New Testa-
ment in their possession, but they were studiously kept out of my si<^ht
for a considerable time. At last, however, they were })roduced by indi-
viduals in a private maiuier. One of them is written in the small

HA-.TEHUDI-M AND MIKVKH ISKAEL.

rabbinical or Jcru.sakmi cliiuiictev, tljo other in a large stjnaro letter.
the history of the former is very interestinj^. The translator, a very
learned Rabi)i, conceived tlio deisign of makinp; an accurate version of the
New Tcatauient, for the express [)urposo of confuting it. His style is
copious and elegant, like that of a niast(;r in the language, and the trans-
lation is in general faithful. It does not, indeed, appear that he v>'ished
to pervert the meaning uf a single sentence, but de|)ending on liis own
abilities and rcaiown as a .scholar, he hoped to l)e able to controvert its
doctrines, and to triumph over it by fair contest, in the presence of tho
world. The translation is complete, and writteii with greater freedom
and ease towards the end, than at tho beginning. How astonishing it is
that an enemy should have done this ! That he sliould have [)crsevered
rcsohitely to the end of his v.-ork ; not always, indeed, calmly, for there
is souKitinies a note of execration on the Sacred Person, who is the subject
of it, as if to unburden his mind, and ease tlie conflict of his laboring
soul. At the close of the gospels, as if afraid of the converting power of
his own %ersion, he calls heaven to witness that he had undertaken the
work with the professed design of opposing Epicureans, by which term
he contemptuously designates the Clu-istians." Dr. Buchanan says that in.
almost every house he found Hebrew books, printed or manuscript,
particularly among the White Jews.

TUK JKWS IK CniNA.

In all probability this sect took refuge hero about the third century
of the present era, but not later— coming from India across the north-
western boundary of China. At first they numbered seventy clans, but
at presiait not more thtin one-tenth of this number exists. Tliey are
chiefly located in the centre of Kaifung city and in the vicinity of tlielr
Synagogues A few are shop-keepers, some arc peasants ; but the
majority are suidc in poverty and misery, almost destitute of raiment and
shelter — so jioor. indeed, that some of the materials of the Synagogue
premises ha\(; been sold 1 y tho professors to supply the wants of their
families. Still they retain their distinctness froni tho surrounding
mass(,'s of Mohannuedans and I'agans, although by the mere name of
their religion. Originally they were called followers of tho Tienchuh
religion, that is " tho Indian religion " — Tienchuh being the Chinese
name for India — from which country the sect is reported to have come.
But, instead oi vuaL jippellation, they now go by tho name T'ian-Kin Kiim

TIIK .TKWS IN' CIIIXA.

iry

— "cuttirij;' llio s'.ik;v.' sect" — beotiuM^ nvnrylhing tlic. .lews eat, mution,
fowl o:- Iici'f, mus!; liavo the sinews takou out.

T'lc villi cil" ciirniDi'is'.on is slili j)nicti.sed on males within oiw moutli
after ')irtli. Of festivuls, ons! is " ibr poriimbuliitiug vouiid the Scrip-
tures ;" <li:s hi the twonty-foui-tli of tlu' ciglst niontli. Their Sabb:itli is
the Euvo'.H an, or ovu" Saturilay. They iutennarry only anionj,' themselves,
not witii ra;.';;ins nor Molianuiiedans. Nor is it pevuiitted to marry two
wives. Thcv are forbidden to eat jiorlc. In the ol«ervance of Divine
Korvioo they have to v/asli tl:eir 1)0<U('S before entering the iSynagogne ;
and, for (Iris purpose, on each fide of the holy ]dace ('• as they term it")
there is a bath. During service they face the -west, in tlie dinjction of
derusalem. or, rather as near that direction as they know. Jn the per-
for'ninco of sacred Avorship, the jiriest at one time used to wear a bhie
h(!ad-dre:ss and blue shoes — hence the name by which dews have gone in
China, ■•th'> blue ])onni't Mo.slems." The jKople are not jK^rmiLIf' to
enter the temple with tlieir shoes on their f(!'t, iu>r the wouien with
napkins on tlieir heads, tin; eomi.ion hoad-dress among the Chinese
females of Ilonan province. Dowiver, the (iX])eetation of the Messiah
seems lo have been (entirely lost. There seems mine able to decipher
Hebrev/ writings. Indeed ihey lavve begun recently to amalgamate
themselves with the myi'iad Pagans and ]Mohammedans in tiie vast
popuhition of Kaifung, wdiich must amount to at least one million.

.Mthough the .lews must Jiave entered ChiTia so earh' in the (Jliris-
tian ii'a, it appoars that their Synagogue was 3iot built before the close of
the twelfth centuiy, or nearly 1,000 years after their entrance. Jewish
])rofessors used to call this building, '' the ten)plc of Yihszedodii-uieh,"
in which, possibly, there was an attempt at expressing the name Israel
phonetically ; buttlu^ inscription over the door at present is " the true and
pur(} temple." According to the accounts lirought by the Chinese investiga-
tors, the Synagogue itself stands within a third enclosure. Hero tliere
is one large h;dl ciighty feet deep and forty feet wi<le, the roof of wdiich
is cov(M'ed wdth green tiles. In this stands a seat — "Moses' .seat" —
jibout a foot above a wooden lloor, whore, on grand festive seasons, the
Rabbi took his seat niuler a largo red, satin tnnbrella, held over his head,
which is still [)reserved in tlie building. Here, too, was a cell for deposit-
ing '•the twelve tubes containing l[(>a»en's records." During their
researches these luessengers copit'd many inscriptions within the Syna-
gogue, and on its vai'ious pillars, some in Chinese and a few in Ilebrow
charaet<>rs. We transcribe oni> or two of the latter frcm their journn],

HA-JEHUDIM AND MUvVElI ISRAEL.

exactly as Lliey ;ivc given )>y theinoclvcs, without vouching fur their
accuracy or making any covroctiou.

Over a tabhit in Chinese, siniihirto wliat i.s Ibund in ^Moluimmedan
mosques or Biulhist temples, with tho customary formula —

" May his imperial majesty live forever,'' itc, tlicre is this inscrip-
tion: " Heai-, I) Israel ! Jehovah our God is one Jehovah, — Blessed be
the name of his glorious kingdom forever and ever." These sentences
are repeated in another pai't. Close to the coll for containing the
Scriptures wo have this sentence: '"Inelfable is his name, for Jehovah
is the Cod of Gods."

Of the Chinese inscriptions, which arc very iiumerous, the
following couplet is singular: '■ The sacred Scriptures c )nsist of lifty-
tlu'ce sections ; these wt; recite by mouth and ineditate on, }U'.iying that
the imperial sway may be firmly established. The letters of the sacred
alphabet are twenty-seven; thes(! an>, taught in our households, in
hope that the interests of our country may prosjicr."

From two long Chinese tablets outside the gateway of tho Synagogue,
the following extracts were made by the same : " From the beginning of
tlie world our first father Adam handed down the doctrine to Abraham ;
Abraham haiuled it down to Isaac ; Isaac handed it down to Jacob; Jacob
Landed it down to the twelve [latriarchs ; and the twelve patriarchs
handed it down to Moses ; Moses handed it down to Aaron ; A;ii-on
handed it down to Joshua; and Joshua handed it down to Ezra, liv whom
tho doctrines of the holy religion were first sent abroad, and the letters
of the Jewish religion iii-st made plain." The founder of this religion is
Abraham, who is considered the fir.st teacher of it. Then came Moses,
who estal)lished the law and handed «lown the .sacred Avritings. After
his tin\e, during the Ilan dynasty, this religio:i entered China."

THK SECT or Tl[i; CHASIDIM, IN Til); NOIITJI OK KVIU)1'K.

The Khasidim, or '• The Uighteous," are widely spread in several
parts Oi Russia and l\daud. 'i'he princi[) U Fiabbi tlien wa.s called Kiibbi
Bar, a son of the great Kablti Solomon, of Ladtli, whose fame had
spread throughout IJnssia. Their mode of woi'ship diil'ers from that of
all other Jews. Tht.> Chasidim being very .strict in their discipline,
call other Jews Oulamshe, or worldly men, otherwise Mithnagdim, or
Protestors, who look ujjon tho Chasidim with the saniv! contempt us they
do upon baptized Jews. Tlioy are very careful to prevent their children
comin ' under tho instruction of the Chasidim ; and if a son of theiis

SECT OF TIIK CII.VSIDIM, NOUTIT uF EUROPE.

111

lul

had
of

liic,
or

yoes s-'crotly oven- to llioin, lio will not Ik; roceiveil again by lii:i father
when lie returns. Great division often arise in iUinilies on this account ;
tliv(r.?cs letwocn man : n,l \vif(! ncour. TIkj opposite pai'ties carry tlieir
aniinosiiy so far that ne'thor will oat of l)utch(_'r's meat killed l)y the
other— no.- would a Chasid be allowed to 1)0 interred in the burial
g;-ouiul o^ the oJier party. But, now^ bcin;;; lucre s^iread and better
known, their animosity has subsiilod, and they are not so much disliked,
and other JtAvs do intermarry with tliem. Tlu-y neglect much the study
of the Talmml. The books which they study mo-t are the " Zohar
llakados!)," /. c, t'lr holy Zohar (shining light), written by the great
Eabbi Shiuioun l;(!:i Yacliai, and by his f-;on, liabbi Elizcr ; and other
cabalistical books; also s-ermoiis, or lectures, l)y the modern I'abl.is of the
Chasidim. They have small places of worHhi[i, Ciillod l]ol.Lhav."li■ll-a^h.s.
The Chasidim, in their' worship, are very noisy, and fend of singing,
clap[)iug hands and jumping, iu owlcv to l)anish v.ordly thoughts. The
more pious of them continmMh''!;- ]n'ayrrs from i~ix iu IIk; moining to
three in the afternoon, when they take both breakfast and iiinner at
once, for no Jew will taste anything beibre his irioniing pnvye:-s, excerpt,
wlien delicate in health, a single cup of tea or colfee. They return to
afternoon and evening ]miyei-s, iu which they aro (,'ugaged till midnight.
Before moniing p;ayer, they go to the ^likvali, ov well of purihcation.
both in summer and winter ; and some also atteiul t'> their ablation,
before their afternoon ]>rayei's.

Ih-evious to jn-ayei-, they employ half an hour or an hour in medi-
tation ; souK^ walk about in silent thought ; somi; are singing in an
undertone ; others are sm(jki;ig tlieii- pipes while thus engaged. When
the reader feeds [ire[)ai-ed in his riiind, he begins })rayer, ami is joined by
that jiart of the congregation that may bi' in readiness to enter upon
their devotions. (Some, for the sake of gi'eater privacy, r(;tire to a
private room, called the "Meditation Room," for they say they would
rather not pray at all than come hastily before tin; l^ord, not jicrceiving
clearly in their minds whom they are about to address, ;uid for what
they an^ ahout to ask. They say, i)rayer without the mind is like the
body without (he soul. And, indeed, this is a great rule laid down by
the Wablus ; and you lind in every Synagogue the following inscrijition
on the front of the reading desk, in fold letters, " Know before whom
thou standest."

The grand ]>rinci|)le of tlurir system is unity and brotherly lovo.
They address (^u-h otlu-r iu familiar languagr', like the Friends, except
when sp( akiiig to tlie iJabbi. Their chief aim in to abolit-h self, which

fit.

IIA-.JEIIUDI.M AND iHKVEH ISllAEL.

they call ''bitul haycsh," so that none should think oK lumscli', or ust?
the phrase " I am " of himself, but to know that Jeliovali only is the
great " I am."

They do not speak to, or look upon, strange women, and as little as
possible to their own wives. They avoid feiniles in the road; and
should their way be intei'cepted by a erowd of women, they wait for tluar
dispersion. They carefully banish melancholy, because, they say it eome.s
from the "evil one," and in cal'alistic language is called '"sitera ochra,"
the opposite part.

They are very libi!ral, constantly go about to do good; and visit th(!
fatherless and widows. They come from a great distance to hear the
llabbis, who lecture eveiy eveidng. They talce a text out of the
Scriptui-es, which they explain in a cabalistical maunru-, and give the
spiritual meaning of it.

When the Ka1)bi has gone up to the pulpit, ho sits in a posture of
meditation, his head leaning upon his hand; he beckons to the jteople to
commence sinojinc', when instantlv the w]>ole concrreLration join in sin";-
ing a hymn, in which two or three thousand voices often unite. They
continue to sing, some with and some without words, until the spirit of
the Rabbi is revived, when a sign is given bj him, and they stop in
deep silence and close attention. The sermon frequently lasts two or
three hours. As soon as the Rabbi leaves the pulpit, the whole con-
gregation is bi'oken u)> in small companies of tlfteen or twenty in each
group. Clever young men are ajipointed to repeat the sermon to these
companies, while others write down the whole.

In every small town or village wlun-e the Chasidim are, there is a
•niecJwzir, or "repeater," who is sent twice a year to the Rabbi to be
further instructed in the doctrines of the Chasidim. Every Chasid is
bound to visit the Rabbi at least once in three years, and to take advice
from him in spiritual matters, the Chasid's real motive for going to tlio
Rabbi, is to liave the benefit of his counsel amidst the dilliculties and
obstacles that he may meet in lus spiritual oovn-se, and leani liow to
ovorcome any besetting sin. The Rabbi (piestions him as to liis mode of
life, habits and bodily C(.nstitution, and then tells how many days he
should fast, and the nights he should watch and pray, and points out
suitable I'.salms. There are certain lu)urs appointtjd for communicating
with the Rivbbi, when each p(U'son enters his rooiri, and has a i)i'ivate in-
terview. 'Hiey, however, do not confess as the I'apists do to thei'
priests.

TJIK JKWS IN HUNtJAllV.

THK .fLWS ]N nUXOAUY.

:op in

wo or

cou-

oacli

tlieso

JJuring tlie rcij;u of that ultra-popish, pricst-riddon e)npi-es.s, Maria
*: Theresa, on tlic Austrian throne, Hungary l)ocamo — to use an fxi)rc'Ssiou

'( of the Jews, the "city of rdii^o" to the Jowisli inliabitants of tlic pro-

,| vinccs of that empire. Very fe^^■, tliercf(.)re, of t]ie prcs(;nt Jewish

''f citizens in the hxnd ot the Magyars can trace thciir Hunuaiian origin

higher ni> tijan to the fourth jreneration. Thousfh tlie Jew.s were very
much opi)ressed and despisfnl in ITungary till recently, and particularly
in cities where the Gernmn element ])reyailed; and, tliougli they wore
subjected to many restrictions and ^yrongH, as, for instance, if a noble-
man killed a Jew, his penalty \yas to pay a tine of thirty floi'ins -abont
$5 — still, their condition might be considered a princely life, if compared
Avitli that of their brethren in the rest of the Austrian Empire.

Tlie Jewish population in J Jungary, therefore, is a conglomeration
of German, IJohcmian, I\lorayian, and Polish fugitiyes. wlm there
found shelter from the thie\isli olHcials of the wicked goyernment,
and are, with the exception of those features and pc^juliarities com-
mon to the Jewish race whereyer it is. diflt-rent in character and in
degree of ci\ili/ation. 'I'hei-e are highly educated men among the .lews
in lEungary, distinguished as jJiysicians, merchants, mechanics and agri-
culturists, and there would lia\e been others in many ot'ier branches
had they been permitted to practise them. They are in general a
hospitable, kind-hearted and liberal ]K!opl(i ; a missionary, therefore, may
not only fearlessly trayel through the length and breadth of the land,
but may be^sure of a friendly reception on the part of the Jt;\vs.

iVv I liber.— Tim numbei- of Jews in J fungary is estimated at oOO.OOO,
and we think it is not exaggerated. (Jountrymen, recently arriyed, stiUe
that, in the city of Pcsth alone, there are nearly thirty thousand souls of
the Jewish persuasion. Next to iVsth. in res{)eet to numbers, -.wr. i )lfl-
Buda and I'resbiu'g.

Occupation. — Most of the Hungarian Jtnys ar« engag<'d in mercan-
tile business, .some branches of which are oxclusiyely in their hands, in
other branches, ns, for instance, the retailing of dry goods and small
wares, they haye but few and feelJe competitors, in tlie ( Jreeks, and
Armenians, who are gradually disappearing, as they are not as .skilful iis
their Jewish neighbors. About thirty years ago the retail bu.siness
of IVsth was exclusiyely in the hands of the (Jreciks, the Jews not being
IKirnuited to oi)en a store of that kind. The Greeks, proud of their
priyileg<«s of nnniopoly,' took such liigh percentage, that their customers
nvtluM- waited for a Jowisli pedlar, or for the weekly fair, when the Jews

](>

ii^i:l|

' y.i'.l

IIA-JKHUDIM AND MIKVEH ISHAKL,

wero allowed to soil tlioir goods in littlo booths or touts. It In s ulwuys
bc(Mi t];e policy of tho Jews to soil iit voiy low profits, tinis e.vchani^ing
tlieircapit.il ten times Jind oftener before tho jjivnid Creek merchant
could once. After the Jews obtiiiued the i)rivilof>;e to op(!U retail stores
in the city of Pesth, the Greeks waned gradually away, so that, at
present, there are very few, if any at all. Since LSoG a gooilly number
have engaged in nieehanieal trades -of various kinds; } arUiiilarly as
tailors, shoemakers, turners, fringe-makers, silver, gold, an I tin smiths,
watch and clock makers, itc, and a few in agriculture. Tlien; are no
Jewish paupers in Hungary, and very few, and these in tl:e greater con-
gregations only, wjjo n<H!d the support of their vrealthier l)re(hren.

EJacatloii. — Till within a few years, the Jewish schools in Hungaiy
v.-cvv, in a deplorable condition. Tlie i.-h^di'i- system was the generiil one,
and regular normal schools wero the excei>tions,and only found in Pesth
and a fiiw otiier pi-ominciit places. Tiie litiM'al lucaning of liie word
"cheder" is "a room," but, in the Jewisli jargon, it was understood to
mean "a school-room." Imagine a f-m dl, low and (himp room, with
.such a floor as mother earth gives itj two I'oai'ds, nailed xi[!on four poles,
which are rammed in the ground, for tables; some lienches of the same
material as seats, and a wooden chair for the " ilal)bi," or teacher, and
you havi! the f.iithful picture of a "cheder." Then imagines a man, v\'ith
nnkempt liaii" and b(\'ird, holding a large rod constantly in liis liand ;
some ragged liooks, and a dnz(>n or two ragged, bart'footcd children
around the tilile, aiul you ha\e t'.ie picture of a clunlcr, when in np;>ra-
tion. The more surprising, therefore, is it that so many great men,
great in the literary world, were, at least in their early days, pu[)i]s of
such teu;]i(;rs, atteiulants of such cheders. lA. Saphir, the celebrated
humorist in A^Icnua, and his brotliei', A. Saphir, tiie distinguished super-
intendent of .schools in Pesth, bath of tluv.u i'ecei\ x'd their early education
in a cheder; and the formernit seldo:n amused euijterors ami kings, v.dtli
anecdotes ami experiences from the cheder. To the honor of t!ie present
Emperor of Austria we must sav. thatafter he t(

l»

igary

as an

ustrian iirovmce, noian;

ant

1 hi-'h stdiools were every wliere

established, and ])ut undin* go\('ramcnt yujicrvision. and arc i
il

low ui a

ourisnniLi; con(ht-.nu.

A','/;

'fiOll.

The gr«!at bulk of the Hungarian .lews are orthodox, or

of the ll.ibbiuic sch)oI, but by far more moderate in their own practice,
and more liberal towards other religioni.Hts, than their ncighlmrs in
Poland and Moravia.

Ill '

THE HKLLKNLSTS.

, with

liaiid ;

iiililron

(ip'.nu-

iiuvn,
)ils of
liiMtecl
siiper-
oiition

v.ith
i'(';-i(Mit

Iwliere
in a

lox, or
lictice,
In-H in

THK E.SSENKKS.

Tlicy rnsidecl for the most part on the borders of tlie Dead Sea, aitd
were :i kind of Jewish monks, who hid ii (luiet life, ahiiost monastic and
ascetic. They hated hxxury, and so abhorred covetousness and selfish-
ness, that they introduced community of property. Their principal
religions doctrines wt^rc : Unity of (Jod, immortality of the .soul,
purification after death, and eternal reward or punishment. Their
princii>al moral doctrine was, Lo\f ; lo\ t- to Goil, to our fellowmeu and
to virtue. They advocated celibacy, and were allowed to take an oath
only when initiated into the society. The novice received an axe, an
apron and a white dress — emblems of industry and cleanlhiess. The
society was oi-ganizc;d into tln-ee difl'erent degrees. Into as many classes
they divided their schools and their oflicers. This sect, composed only
of men who abhorred all worldly enjoyment, numbered a great many
members, not only in ,Indea, but in other countries, especially in Egypt.
It is true, their doctrines were excellent ; liut their scrui)ulous absti-
nence, tht.'ir strict seclusion, their philosophy on the creation, their
mystical do(;trines of the si)irits, and the (communion those latter hold
with men, led them to an arrogant self-admiration, and the less gifted
mend)crs to believe in miracles. Enjoying the reputation of j)erforming
wonders, they exercised the most pernicious influence over the super-
stitious peoi)le. When the Academy of Tiberias was destroyed in 300,
this .sect became extinct.

THK HKLLENISTS,

That means, Jews speaking the Ureek language. 80 were called the
.Tews living out of Palestine who had adopted the language and
manners of tlu; Greeks, ami the doctrines of oriental jjliilosophy, as far
as regards the ideas of (.{od and ci'eation. The founder of this class was
Onias, son of Onias 111. Di.sai)pointed in his pretensions of l)eing
elected as High rriest— which ofhcc* had been given to Alcyinus — lie
went into Egypt. The King a]tpoint«!d him and another youth,
Dositheus, couunanders-in-chief of the Egyptian army. After the
pattern of the temi)le in Jerusalem, only in a reduced .scale, Onias then

, where, without resiyniuir his command, Ik?

ipk

ntop

officiated as 1 1 igh Trie.st. His followers weie Hellenist.s, who ditibred
ill many a religious point fiom the JeAvs in I'alcstini-. They thought
little of tra litional Judaism ; thev read the Itilil"-. but in the CJruek

UA-JEHUDIM AND MIKVEH ISRAEL,

laiiguai^e, explaining it in an allegorical manner. The diy study of
tlie ceremonial law could not satisfy mind and heart ; ])olitical oppres-
sion directed the hope of the peoi)le to a transcendental and hai)2)ier
order of affairs ; and hence originated, at this time, the cultivation of
the Kabbalah. This science was, in the beginning, a system of mystic
ideas, involving the highest questions of transcendental philosophy,
founded on the most arbitrary reading of the Bible. Tliis exegesis
degraded the Kabljalah to a superstitious mixtiu-e of explanations,
computations, and mysterious use of signs, certain words and letters, by
vii'tue of which hidden powers or problems could be discovered and
made sul)Sorvient to the will of man. There exists a great analogy
betweta the doctrines of the Kabbalah and those of some religious sects
in Persia — a great resemblance on the pai-t of the former to the Zend-
Aresta, the Persian Bible — for, since the Babylonian captivity, the Jews
had remained in continual intei'coursc with their old masters. Hence,
it may be inferred that the Kabbalah originated with the religion of the
Persians, which was changed so far as to adapt it to the mind of the
Jewish people, and that many Jewish customs, introduced by the
Kabl)alah, were of Persian origin. So, for instance, the custom of
looking at the point of the fingers on the evening of the Sabbath. The
Persian dare not leave his bed in the morning, nor walk four steps,
without having jmt on the holy girdle, tlie Kosti, believing that during
the night he had been defiled by the touch of some evil spirit ; he dare
not touch any part of his Ijody without washing his face and hands
three times in succession. We find such regulations in the Babbinical
law, founded upon similar suppositions.
-J' _ We find in the Persian Liturgy, prayers to be recited before and
nfter easing nature, Sec, &.c. ; such ])rayers are found also in the Jewish
prayer-book. But, more clearly still can we ascribe to the Persian in-
fluence all the vestiges of superstition and fear of evil spirits in which
the Kabbalah and the Talmud abound. The Kabbalah assigns to the
evil spirits the power of injuring man's soul and body. Maii is scarcely
born before these monsters await already on the cradle to snatch
them away from God and his mother. They surround man with all
kinds of dangers, frighten him with the most hideous apparitioiis, and
ti'ouble him even in tlie hour of death. Has he escaped them in this
fatal hoiu', by virtue of his moral excellence?, then ensues the trial in the
grave. They will break the sinner's bones, and tortiu-e him in the most
agonizing manner. This belief of some old Rabbins in the power of evil
spirits, is of Persian origin. Tlie|P>ible strictly forbids it, and common
.sense ridicules it.

PHARISEES.

l'HARI8EES.

They distinguislied tliemselvos l>y tlieiv holiness, ])y a scrupulous
jirixctice of a liost of cevemonies, and by a life full of resignation. They
adhered strictly to the Bible and oral traditions, Avhich they believed
were also given to ^Nloses on Mount Sinai. They cai'cd less for tlu? letter
of the Bible than for its spii-it ; and tried, by means of lectures, ada])ted
to the mind of the people, to make it the common property of all.
They adopted the most liberal views of those doctrines of the Bible
which clashed with the rofpiirements of the time ; softened the rigor of
•criminal proceedings, and asserted that (!V(n'y sublime thought found in
literature Avas boi-rowed from the Bible.

They advocated a sober, reasoning and xinprejudiced faith. They
were in favor of all the foreign customs which the people, in course of
time, luid become accustoined to; and as the members of the supreme
coui't were of tln-ir party, they exercised an immense infiuencc over the
divine service and the hearts of the people ; the more so as their religious
life command(;d universal regard, and they themselves willingly
submitted to what they oi-dered the masses to do.

Somi.' of them who, pursuing seltish interests, secretly led a life of
vit-e and lust, were exposed and sharply criticised by the Pharisees
them.selves. Tluiy mention six ditTerent classes of such hypocrites :
^•''t, **JI3u* CI'^iD those who make a great -ido abo\it the observance

(.f the hnv; I'ud, m^ L*''n5, tlie sycophants; :b-d. ^J^^'p 'C'T)i2,
those who n tone for the sin of to-day by rei)entance to-morrow; 4th,
N'J'nt: C"n5 the hypocriticid devotees: 5th, \-l3in H.-J rilD
r7iC*^*N") those who make but a pn^tence of fultilling their duties ;
and 0th, UNTD u*1*)i?) those who perform the divine comuiunds from
mere fear of punishment.

As the Sadducees on the one hand, made nothing of traditions at all,
so the PharLsees, on the other luuid, di<l make exceedingly too much,
.separating and singling themselves in a more strict course of ceremonious
devotion, fro!u other jteople. The Jews write their nanu'^, ' I'harish ' and
'Parushini' with it in the second syllable. But the Greek of the New
Testament and Joseplius, as nlso the Syri,»c iind A rabic, read it witli i
' Pharish'; suitable to the ( 'li.'ddee and 8yriac laiiguuge, Avhicli was then
spoken.

The Talmud naineth seven kinds of Pharisees : — I. The Shechemito
Phai'isee, that doeth like the Shechemites, who circumcised themselves,
not for the c<nninandments sake, but f(jr advantage. 2. The dashing
■or stuinltling Phai'isee, that avoids thrusting upon men in the way ; and

HA-JEHUDIM AND MIKVEH ISRAEL.

dashes Lis feet against the stones ; " he went along at such a demure
and grave pace, tluit he would not lift up his feet from the ground, but
dashed and stumbled against every stone that lay in liLs way." .'). The
Phlebotomizing Pharisee ; he, as he went, would thrust \\\) to the wall,
lest he trouble the passeagei-s that went and came; "so hard, that he would
dash his face against the wall and draw blood." 4. The Pestle Pharisee^
that wrapped his coat aljout his hand and kept off himself from touching.
any man lest he should be defiled, using his hand muffled in his clothes,
as it were a pestal to (lri\-e off men from him. 5. The Supererogation
Pharisee, that said, '• What is my duty, and I will do it, and to spare I
show me my transgression, and I will amend it," as meaning that there is.
no man tliat can show wherein ever I have transgressed. G. Another
dashing Pharisee, that went bending double iu show of humility; anil
winked as he went, and dashed his feet against stones, Init his heart was
naught. He drew blood by dashing against walls, seeming to be very
humble; and for the abundance of his lunnility, he would not look
about him as he went, but dashed his arms and shoulders against walls,.
and drew blood ; and all this, not in the fear of Cloil, but to deceive
men. 7. The Pharisee of love : that became a Pharisee for tlie love of
men, or for the love of God.

1:,

■i'

■

jii:

■

. !

:t!^i

THE SADDUCEES.

The chief of this sect was ZaJak, who, with Boethus, were pupils of
Antigonus, the president of the Sui)reme Court. They did not under-
stand tlie sublime saying of their teacher : " Be not like servants who
serve tiieir master for the sake of their wages " (reward) — but miscon
strued this maxim by teaching that there Avas neither a reward nor jnin-
ishment hereafter, nor any future life at all. They adhered b<tf to the
written law, I'ojected eveiy ordinance that was not contained therein ;.
differed from the Perashim iu the ])ractice of the religious ceremonies —
and asserted that besides God there were luuther si)irits, nor angels, noi-
devils ;, neither a resurrection, nor an immortality, or future reward.
They maintained that good ouglit to be done on account of its intrinsic
value, and the bad repudiated for its vileness. Therefore, they admin-
istered the law with rigid cruelty, and passed sentences of death without
any hesitation : as for the I'est, they ad\ ocated the enjoyment of life in
nil its pleasures. They weie few, ))ut still ranked amongst the most
wealthy of tlit; Israelites. At first they formed but a political party, with
the intention of opposing tlie government of the I'harisees ; but they

DIVISION AND DISTINCTION OF THE LEARNED.

soon became their religioiis antagonists, and the authors of civil wars and
other national calamities.

The Sadducees were addicted to a ceremonious religion, as well as the
Pharisees, though in all things they did not go so far, and in some things
they went not always alike.

They used phylacteries as well as the Pharisees, hut they did not
wear them after the same fashion. Sometimes one of the priests admin-
istered the service at the Temple, after the way of the Sadducees, different
from the ordinary way ; but such (as the Jerusalem Talnuul relates) died
strange deaths. They would own none of the ceremor.ies they used as
derived from tradition, but (as they pretended) deduced in all ])oints from
Moses' text. For they acknowledged nothing but what was written ; they
joined in many things with the traditional ceremonies, but scorned to
receive them from tradition, but would try to find grounds for them in
the text.

plls of
lumler-
,s who
iiiscon-
r ])Uii
Id the
lerein ;
nies —
|ls, nor

ward.

rinsic

Jmin-
lithout

life in
most

, with
they

THE t)IVISIOX AND DISTINCTIOX OK THE LEAKNED OF THE NATION*.

The first and general division of the nation into learned and
unlearned, men bred up in the study of the law, and men that Avere not,
took place long before the Christian era. The learned of the nation,
which were called " the wise" and " the scholars," or " diciples of the
wise," were parted, and even crumbled, into many sub-divisions: Scribes,
Pharisees, Sadducees, Herodians, mentioned in Scripture — and Essenees,
Chasidim, Jechidini, Zelobii, in Jewish writers. Now, the reason of this
their division, was in regard of some of them holding to, and others of
tliem warping from, the national and state religion; some more, some
less, some one way, some another. For if their own authors did not tell,
reason itself and common sense woiild do it. The national and state
I'eligion of the Jews in the times of Christ, was a religion, however much,
pretexted to the Scriptures for their nile, yet lay, in a manner, all in
traditions, which they not only valued above the Scriptures, but, by them,
they made the Scriptures of no effect at all. Their traditions were

twofold, either those that they called and accounted ^Jl^DJD llCD 7 HD /n
*' an unwritten law given to Moses at Sinai," and handed by tradi-
tion from gcnei-ation to generation ; or the practical glosses and
canons, which Avere made upon that iniwritten and traditional law,
in the several generations as they passed ; both these were called the
traditions of the fathers and of the elders. The deliverers of the
unAvritten laAv (Avhich they say, came directly from Moses) they will

HA-JEHUDIM AND MIKVEH ISRAEL.

name you, as directly from generation to generation, as the Papists wilt
name you popes successively from Peter, "Moses (say they) received
this traditional law from Sinai, and delivered it to Joshua, Joshua to the
elders, the ciders to the pro^jhets, and the prophets to Ezra's great Syna-
gogue." After the return of the captivity, they derive its pedigree
thus: " Simeon the Just received it from Ezra ; Antigouus of Soco, from
Simeon ; Jodes, the sou of Joezcr ot Zeredah, and Joseph the son of
Johanan of Jerusalem, received it from Antigouus ; Joshua, the son of
Perekiah, and Mittai, the Arbelite, i-eceived it from them ; Judah,
the son of Tabbia, and Simeon, the son of Shetah, received it from Joshua
and Mittai ; Sheniiah and Abtaliou received it from Judah and Shueon ;
Hillel and Shammai from them ; Ilabban Simeon, the son of Ilillel, and
Eabban Jochanan IJen Zaccai received it from Hillel and Shauimai ;
Rabban Gamaliel, called the Old (Paul's master) received it from Rabban
Simeon, his father ; Rabban Simeon, the son of Gamaliel, received it
from Gamaliel (ho Avas slaiu at the destniction of the temple); after him
was his son Rabban Gamaliel, of Jiibneh, wlio received it from his father;
and after him was Rabban Jochanan Ben Zaccai, who had received it
from Ilillel and Shammai, ttc.

This is the tradition concerning the descent and conveyance of the
traditional law, of which persons, and of which law, these two things
are to be taken notice of: — 1st. That all those, that are named single iu
this succession, were the heads or presidents of the Sanhedrina, and where
they are named doixble, or ( mj^? ) " })airs," the iirst-named of the
two was " Xasi," or president, and the second named was " Ab beth din,"
or vice-president. 2nd. That this cabala, or traditional law, whose con-
V'"'-ance they thus pretended from Moses, might not be disputed, as
ing the truth oi- certainty of it, though it received in evexy

ation some illustration and practical gloss for the laying out of its
.titude and extent.

They that fixed these positive practical senses uj)on it, were the
elders of the great Sanhedrim concluding thereupon in the council, and
commenting this traditional law into particular laws and ordinances, as
rules to the nation wherel)y to walk; and the Sanhedrim of every gene-
i-ation was adding something in this kind or other. And so they held,
*' That the great Sanhedrim at Jerusalem was the foundation of the
traditional law, and pillars of instruction, and from them den-ees and
judgments went out unto all Israel ; and whosoever believed Moses, and
his law, was bound to re.nt and. lean upon them for the matters of the law.

Now, the way or manner of their legislative determining upon
this unwritten law, was thus: — 1. The general rule by which they

DIVISION AND DISTINCTION OF THE LEAIINKI).

re the
unci

■went to work, svas illin'? -VD Ht^'J,* to inuko a hedge to the law,
that men should not break in upon it, to transgress it. And
this -was a special ground and rise, and a s])ecious color, for all their
traditions ; for they, i)retending to make constitutions to fence the law
from violation, and to raise the oltservance of it the higher, they brought
in inventions and fancies of their own brains for laws ; and so made the
law, indecid, nothing worth. Take a pattern of one or two of their
hedges, that they made to this purpose. The written law forbade "Thou
ahalt not seethe the kid in her mother's milk." Now, to make sure, as
they ]»retended, that this shoidd not be broken in upon, tliey fenced it
with this tradition, " Thou shalt not seethe any flesh whatsoever in any
milk whatsoever." All things that were appointed to be eaten the same
day, the command taught till the dawn of the next morning; if so, why
do the wise men say but till midnight ? Namely, to keep men far enough
from transgressing.

And such anotht-r hedge they made to the times, in that story that is
mentioned l)y Tanchumah: "A man, in the time of the pei'secution, in
the days of the (ireeks, rode upon a horse upon a Sabbatli-day ; and they
brought him befoi-e the Sanhedrina, and they stoned him, not because it
was fit to do so, ]jut, becaus(! of the times, it was necessary to do so."

2. This then, being the ground upon which they went to v.'ork (with
an aim to this hedge, as they pretended in all their constitutions), they
hammered their cabala, or unwritten law, into these thrcu parts,
or forms: m^^H H^ll^U niJn.3rf constitutions, decrees and customs,
or practices. They were (in a few vrords) laws, which they hewed
out of their cabala, enjoining some things to lie done, or forbiddin'*-
others, or prescribing the manner of doing. We shall taki; up one
example or two to this ])\u'pose: " It is a command to pray every day, as
it said, Ye shall serve the Lord your God. They learned by tradition,
that this s(H'vice is prayer, because it is said, Ye shall serve him with all
your heart. The wise men say, What service is that, that is with the
heart? It is prayer. Now there is no nuuil)i'r of prayers ap}»ointed by
the law, nor no fixed time for jtrayer set down in the Liw;"' iliat is, no
mention of persons tied to it.

Therefore, the Sanhedrina, in several generations, made canons and
constitutions to decide and determine upon all these particulars, as their
own reason and emergencies did lead them and give occasion. As in
one generation they prescribed s\ich and such times for morning and
evening jiraycr. In process of time, they found these times allotted to
be too straight ; therefore, the Sanhedrina of another generation did giva

IIA-.)i;uri)IM AM) MIKVKir ISHAKL

Mil rgornent as they thought good. And so (toiicciniug t,li<! iminlier of
jwayers to be .said daily, oii<^ Saulu'dviin iippoititcd so many. I5ut time
and oxj)eri(!ii(H; found al'torward, tliat tlicsc did not answo- sucli or such
an occasion, as, it scorns, was not ob.scrvcd when tlicy were appointed ;
therefore tlio Sanhedi'im of another genei'ation thought good to add rn'/ro
and more; still, as occasions, nnol)S(*rved befoi-e, did (Mnerge ; and so the
number of th<!ir daily prayers grew at last to be eighteen. And in the
days of llabban (Gamaliel, lioretics increa.sed in Isiael (meaning thoKO
that, fi'oia '(laism, turned to Christianity), and tlusy vexed Israel iind
]tersuailed uwui to turn from their religi(»n. ]ie, neeing this to be a
mattei- of more import than anything else, stood np, he iiiid his tSanhe-
drini, iind api)oint(!d another prayer, in wliich there was a petition to
Ood to destroy those lu'retics ; and this he si't ainuiig tli<! pi'ayers, and
onlained it to I)(^ in everyone's imiuth ; and so all tiie daily prayeiu
were nineteen.

Thns M'as the state religion of tlx; .lews, jind thus statiid and siitthid.
The gi-ound-work Avas pj-etAMKhnl traditions from Moses, expounding tho
written ]a,w, <lelivered from hand to hand in tlu; Saidiedi'inis of several
congregat.ions; tin! su[)erstructure was legislative, and pradical senses madt»
iiereupon, and <Ieterniined for the use of the pi'oph^ ))y (he Saidii'drim.
Now, they that had to de.'d in thest; ({((terminations, were; (Mlled " tho
tScrib(!S ;" and tho.se wei'w di\ idecj into four ranks : —

1. Tiie "Nasi," and "Al) beth din," tliat is '-rresident" ami
"Vice-President," who were the special treasurers of the Cabala j which,
they pretendd'd, did <le,sceiid from Moses.

2. The whole Sanhedrim itsell', which made I

ici;

nions and consti-

tutions out of this Cabala, and did impos(! them upon the people,

n. Tiiose men of the SanlKulrim or others that kept divinity school.s,
d read pubU(; lectures in e\]»lii'alion of thes(( ti'aditions, as Ililiel,

lammai, ijamaiu

!}■

rannus, or

urnus ; ami

i. Tl

io.se that exponn

led these laws, as tin; i)\d)lic lu-eachors in

their synagogues.

Till', eAHAITKS.

Th(( Canutes are such stiict observei-s of tho law which prohibits
the manufacture of any image for worsliip, tliat they do not, even in their
houses, tolerat(! any statue, or any othei- tigure in reliisf. Duiing prayer
in the Synagogue, they are wrapjK'd in their pi'aying scarfs, but Ik.vo
rej)udiated altogetlier tho uko of i)hyIacterieH. TJiis a[»pearH very incou-

Tin: i'AKAlTMS.

aistcut. for (lie pniyiiic,' scarf, as at i»n'sciit used by tho, Kalihinioal .lews,
are chiurly a Itabhiiiical itistitiitioii, -vvliilst tlu; use of the pliylactcries is
eiijoiiHid in the Pentateuch, fii tlieir jirayers they are <».\cee(liii;,'ly
(levdut, always turning th(!ir faees towards Jerusah'm. In their (h^vo-
tions tliey kneel down, an attitud(! which tin; Uahhinites h:\\c discai'ded,
except on solemn holidays, ever since the destruction of tlic 'r('in))h', a«
onlv Itctitting that glorious sanctuary, to which idone a symbol of the
divine ]>resence- — the shekinaii — was voiu-hsaffd. 'I'lic Carailcs also uii-
Hcriiiiulonsly pronounce the iiHilfabht name of (Jod.

His nauK! they also s|ii-ll somi'what flill'crcnl from the other Jews ;
their writing it with two jods and a rar. Tlirir Sal)bath prayers are
exceedingly long, ami they stay, therefore, in hynagogucs till four o'clock
in tlic al'tcrnoon.

'I'licir lesti\als coincide with those (if the olliei- Jews ; ImL (hey are
celelirated liy the ( 'araites in a diU'erent manner. 'I'lnis, for instance,
formerly no Cai'.iitc! v/as seen on holidays in (he streets. They sliut
themselv(!s up in th(>ir homes, which they did not <|uit, except for reli-
gious purposes. They thus literally kept the cummandmeut, '' Ye shall
not go forth from your place (in the Sabl)a(,h day." TIh^ Sabbath evo
they spent in an extraordinary manner. I ntei'preting (he law literally,
not ii light was s<H'n in the house of (he Caiaite.s on the Sabbath. 'I'ho
Sabbath eves they pa:-sed in darknc^ss. They walked al)Out in their
homes, groping along like (la; blind. In v. inter they shivered the wholo
day, but jiot a spark of iiie was seen in (heii- dwcdlings, llowevcir,
tliose who resided in Poland and liiduiaina were, at least in this i-espect,
conipelleil by necessity to yield, and to adopt- (he Rabbinical interpi'(itii-
tion of (he law. So iii(cnse is (he cold in the wintei- in thes(i regions,
that the absence of fire \'(>v twenty-four hours is dangerous (o life. Nor
are the ( 'araites (putc* consistent in their literal int(!r|»retation of the law.
Thus, tin; connnand of blowing the cornet <in the iU!W year is distinct
eimugh, yet tlui (.'araites do not obstsrvt! it, stating that it was only to \ni
complied with whilst (In* .lews wei-e in'possession of their own laml. |{y
11 sinnlai' mode of ir lei-prtitation, (he <'ilron aixl palm bi'am h an; not, on
the Keast of Tabernacles, cai-ried (n (he [synagogiu', lai( placed in (ho
tabernacles. They ilo not celebrate tla- fi'ast of clKiiinhit, as not being
inentione(l in the Mible.

'i'lieir morals are e\c<>edingly pure, ((heir strict integrity gained
them th(! respect of tla^ governnn'iit under'which they lived. This
fact, as also discarding a legion ol" I'abbinical notions, which I'endered
the Habbinute obnoxious todn- Harbsiro-Christianpoptihition around them.

illi

ill!

HA-JEIIUDIM AND JIIKVEH ISRAEL.

secured the Caraites froiri those persocutions which theu- brethren, the
Rabbinate, had to suffer elsewhere. )

In marriage Liws tliey go beyond the text of the Bible, applying tO'
them an interpretation of their own, whereby the circle of matrimonial
choice becomes very restricted indeed. The young Caraite has often to
go to a A'ery distant place to lind a bride not coming -within the degree
of prohibited affinity. A strange custom among thf. Caraites is the occa-
sional dedication liy parents of their children, as Xazarites, to the Lord,
The liair of such cliildren is not cut, nor are these permitted to drink
any wine, or, in fact, to transgre;js any of tlie laws prescribed for the
observance of tlio Xa:::arltets. In this state such children are ke})t for
seven years. On the anniversary of the eighth, they are taken to the
synagogue, and there, for the first time in their lives, the hair of their
head falls under the operation of the scissors, and a cup of wine is gi^en
to them to drink. They ] ^w are like every other Caraite, and all their
deprivations cease. Ther . are some, however, who submit the whole of
their lives to the abstinence of a Kazarite.

As many of the animals declared to be unlawful to be eaten, are
only known fi'om Rabbinical tradition, rejected by the Caraites, they
abstain from eating the flesh of several, especially birds ; they are par-
taken of by Rabbinical Jews. For the same reason they carefully avoid
eating the blood of fisli, from which a Rabbinical Jew does not abstain.
They are, however, divideil in reference to the lawfulness of eating flesh
boiled in or with milk. Some, like tlie Rabbinical Jews, consider it for-
bidden, Avhile others are of a contrary ojiinion.

A melancholy spectacle is presented by their funeral i)rocessions.
Tliey adhere to the letter of the Bible, which declares a dead l)ody
impure ; the body of the beloved departed is carried to the last resting
place 1)y paid persons of another creed. Around, and by the side of the
coffin, walk the family and friends of the decc^uscid, but the}- are scrupu-
lously careful not to draw nigh. The touching of a corpse would, in
their belief, render them nnclean, and contaminate them. What is
strange is, that these deniers of all tradition sho\dd scrupulously observe
the laws referring to the killing of animals slain, to be eaten by Israel-
ites, as the Rabljinical .lews themselves, altliough most of their rites rest
only on Rabbinical traditions. In these rites tliere is to be discovered a
trace of the belief of some, at least, of their doctors in the transmigration
of the soul. For one of these doctors teaches, that the killer, whilst per-
forming his functions, should i)ray in his heart that the Lord should grant
the animal a happy transmigration, in recompense for the sult'erings
undergone

CHRISTIAN JEWISH SECTS IX RUSSIA.

CHRI.STIA>f JEWISH SKCTS IN RUSSIA.

Towards the close of the 18th century, the so-called Jewish sect
produced a great stir in the llnssian Church. Its origin is ascribed to
a Jew named Zacharias, who is described as an astrologer and necro-
mancer, and who came from Poland to Novgorod, about the year 1470.
He began to teach secretly tliat the only divine law was that of Moses ;
that the iSlessiah was still to come; and that the worship of images was
a sin. He made his first converts among clergymen and their families,
who became so zealous in their new persuasion that they desired to
receive circumcision. But Zacharias persuaded them not to discover by
such an act their real sentiments, and to conform outwardly to the
Christian religion. The clergymen strictly followed this prudent advice.
The number of proselytes considerably increased, chiefly among the
clergy and some princijial families of the town. These sectarians
covered their real oi^inions with such a display of zeal in the rigid
observance of the precepts of the Church, that they acquired a great
reputation for sanctity. Two of them, Alexis and Dionysius, were
accordingly transferred to Moscow, in 1480, by the Grand Didvc, Ivan
Vaalorich, as priests to two of the principal churches of the capital,
Alexis advanced high in the favor of that monarch, to "whom he had
free access, which was a rare distinction. This circumstance gave liini
great facilities for propagating his opinions, and he made many prose-
lytes; the principal of them were the secretary of the Grand Duke,
Theodore Kuritzin, who was employed on several diplomatic missions,
and Zosimas, the Archimandarito of the convent of St. Simon, whom
the Grand-Duko, on the recommendation of the same Alexis, raised to
the dignity of Metropolitan of Moscow.

Alexis died in 1481), and it was only after his death that his opinions
became knowni. Tlie Grand Duk(! then declared that ho remi'mbored some
very strange mysterious words of Alexis. It is also said that he confessed
that his daughter-in-law, Helena, daughter of Stephen the Gi'cat, Prince
of Wallachia, was seduced to the Jewish sect by a disciple of Alexis.
The existence of this sect was discovered by Gennadius, Archbishop of
Novgorod, who sent ta Moscow several 2)riests accused of having insulted
the cross and the images of the .saints, of having blasidiemed against
Christ and the Virgin, and denied the resurrection of tlie dead. A
sjniod Avas assembled iub ]\lo.scow, in 1490, in order to try these heretics.
The Metropolitan, Zosimus, presided, whoso pavticii)ation in their tenets
was not then discovered. The accused denied the charge, but sutlicieut
evidence \vas brought forward to prove the fact. The bishops wished to

HA-JEHUDIM AND MIKVEH ISRAEL.

li;!',(

punisli tlio heretics severely, but the Grand Duke opposed them, and
decUxred that they shouhl only he anathematized and inijjrisoned.

Theodore Kuritzin, and other adherents of the sect, continued to
propagate its doctrines, and to increase the number of its followers,
particularly in teaching astrology.

This began to spread a spirit of doubt aiid inquiry among many
people- — the clergy and laymen -were constantly disputing about the
dogmas of religion. The sectarians -were protected by the Metropolitan,
Zosimus, who is accused of having persecuted the orthodox clei'gy.

The details about this sect are contained in a Avork by Joseph,
Legumenos, or Al)bot, of the^Convent Volokolainsk, who died in 15 IG,
and who was the most zealous adversaiy of this sect. Zosimus resigned
his dignity in 1'1:94, and retired into a convent. The persecution
ceased for some time in Moscow, but the Ai-chbishoi) of Novgorod
continued it in his district, Avhence many sectai'ians fled to Poland and
Germany. In 1503, the representatives of the clergy who Avere sujv
ported by this Joseph, induced the Grand Duke to issue an order for the
trial of these heretics. They were^tried before an ecclesiastical court, of
which Joseph Avas a member and the chief accuser. The heretics
acknoAvledged their opinions, and maintained them to be true. They
Avere condemned, and some of them publicly burnt, others had their
tongues cut off, and many Avere shut \ip in prisons and convents.
Nothin"' more has been heard of the sect since the date of 1503, but
there noAV exists among the Koskolniks of R\issia a sect Avhich observes
the IMosaic rites, and it is very probable that it is derived from the sect
Avhioh Ave have described.

In several parts of Poland, Turkey, and in the Russian government
©f Tula there are folloAvers of Jclesnewsheheena. The origin of this
appellation is imknoAvn, and it is probalily derived from the name of
their founder, or some leading member. Although Russians by origin
and lan"ua"e, they strictly obserA'O the ]\Iosaic kxAv, perform circum-
cision, keep the Sabbath on Saturdays, and abuse the Christian
relif^ion. It may be that they ai'e the descendants of that Jewish sect
which appeared at Novgorod and Moscoav at the close of the fifteenth
century.

.TEHUn (HEBER.

The J<!h\ul (*heber are the descendants of Jcthro, or Cheber, the
Kenite, the father-in-laAv of Moses, the servant of God. In 1 Chron. ii.

JEHUD CHEBEK.

2J>

55, and in Jer. xxxv, 58, 59, they sire called the "sons of Rechab," or
Rechal)ite.s, who according to the comniaiul of their father, abstained
from wine and strong drink, from dwelling in i)ermanent houses, and
from tilling the ground. This tribe is sfcill in existence, although they
live isolated, anxiously avoiding to be known as Jehuds, and particularly
disliking to hold intercourse with Jews.

The bulk of that powerful tribe 'ive iu Arabia, near the eastern
slurres of the Red Sea, and engtiged iu no other 1)usiness but that of
raising cattle. In the district of Junbiui, a hcnport on the eastern shore
of the Red Sea, there are some of them engaged as blacksmiths and
traders with other Arabs; that is, to exchang*; their produce for other
articles. The other Arab tribes call the Jehud Cheber " Arab Sab'th,"
which signifies, Aral)s who keep the Sabbath holy, and are not only
estimated as very honest neo])le, but feared also as strong and almost
giant-lik(; men. Tlicy <; «vk, it is said, the xVrabic and Hebrew lan-
guages, but will hiixe nothing to do witli Jews ; and if they are ever
met bv such ;..id recomiized. they deny their origin, and say that they
are only Arabs. In their intercoiirse with the hitter, tluy are very
careful not to touch them ; they keep, therefore, alwivs at a distance
from th(,Mn, and never eat anything offered by them. They always
appear on horse-back and armetl to the teeth.

Persons who have had opportunities to observe them, say that ther
have seen zitzith (fringes) on their garments.

During the reign of Ibi-ahim I'ascha, when it was f[uite safe to travel
iu those wild re";ions, two Jewish tinsmiths undertook a journey i\niony;
the Aifibs to find work. They left Safet with their working tools, and
passed the Jordan in a south-east direction towards the Ilauran. They
found plenty of work, and being strictly orthodox, lived on bread, milk
and honey, having their table at some distance from that of the Arfibs.

After several weeks, sonu' A.rabs from the south came to the place
where these two Jews labored at their Imsiness. At dinner, they asked
the host wjio these men were who sat separately? They were told that
they were "Jehud.s." The strangers laughed heartily at this information.
"What I" they cried " these dwarfs Johmls l" We know many of tliem ;
they are a powerful giant-like tribe." It was, however, explained to
thom that there were other Jehuds besides the '* Jehud Seh'th."

From time to tinu! some Jehud C'hcber made their appearance in
Palestine, and even in Jerusalem; but they alway.s anxiously aM)id
publicity and i-ecognition. The reusou for their doing so remains as yet
inexplicable. It is certain, however, that tliey live nccording to the litw

HA-JEHUDIM AND MLKVEII ISRAEL.

■i
I

of Moses, ami .ue not entirely mmcquainted with the heroes of the
T?abbinical school. Some years ago, two Gorman Jews from Jerusalem
went down to Til)eriah, to visit the sepulchre of R. Akilja. After they
had perfoi-med their devotional exei'cises, and stepped outside of the cave,
two stately Arabs on horseback passed by, mul asked '' What Tzaddick
(pious or righteous) rests in this cave ?" The Jews answered, " Rabbi
Akiba." The men immediatelv alighted and went into the cave : and
after a while the Jews heard them to their great astonishment, pray in
pure Hebrew. They waited imtil they finished and came out, and thou
asked the men, Mdiom they supposed lobeAi'abs, whotliey were? They
received in reply, "We are Jeliud Cheber ; but A\'e conjure you by the
name of the God of Israel to speak to no man aboiit ns, until we are
bej^ond reach." They then disappeared, on their swift animals.
I It is known, however, that this tril)e lives under the government

of a chief, whom they call INIelek-King. This became known by the
following circumstances: — About thirty years ago, the Sultan of Zaun ah
intended to fulfil the duty of a ])ilgrimage to the lioly city Mecca.
Being afraid to go by sea, as usual, he made up his inind to crofs the
desert. Well provided Avith all ])0ssible necessaries, and ii sufficient
number of armed men, he started on his journey; but their guides soon
lost their way, and after waiulering about for several days, they began
to suffer for v.aut of provisions, and particularly water. After another
<lay or two, almost dying of thirst and exhaustion, the travelers discovered
a fine oasis, and a large city of wliite tents on its shoi'cs. Not douliting
one moment to find there a tril)e of Arabs, they rushed forward to a largo
and beautiful tent, and cried out, " Water, brethern, water, or else we
die." At this strange noise, a tall and stout Arab stepped out from the
tent, and cried, " Keleb I (<log) wlio dai-es to m;dce such a noise in the
hour of prayer?" The pilgrims told, in a few words, avJio they were,
and how they came there, and tliat they were exhausted to death, and
repeated their su[)plications for wat(>r. The Arab told them that the
tent was that of their ]\Ielek-King. and tliat they were just congregated
to perform the evening pi'ayer. '^Plu'v were permitted to look into the
tent, and saw a large congregation of stately men, engaged in silent
devotion. The ])i]grims were immediatelv iiro\i(led with water and
food, and some tents to rest in ; and after they had recovered from
fatigue, they were well provided with everything they needed, aiul bi-ought
upon the right track towards Mecca, Avhere the}- safely land(!<l, after two
weeks. To the en<piiry of the pilgrims wlio their 1 )enefactoi'S were, they
received in reply, " Weare Jehud Chebei-," and from that time the Sultan
of Zannah became exceedinglv fi'iendlv to th(; J('\vs.

FREEMASONRY AMONG THE JEWS.

lother

overed
oubting

I liirgo
so wc

oiu tlio
u the
were,
1, and
lit the
-ated

ito tlio
silent
f and
from

I'Ollgllt

r two
e, tliey
Sultan

FREEMASONRY AMONti THE JEWS.

It 7S a historical fact, that the Jews in Spain and rortugal -were the
«tandard-bearers of philosophy, astronomy, philology, pharmacology, and
other sciences and arts, in those countries, during the rei of the Moors,
and even further down, to tlie end of the fourteentu century ; hut,
whether they were also the guai'dians of geometry, and especially ot
architecture, is a uiattcr Avhich remains to he ascertained, and which, we
tliiidc, would open a wide field for the student of ancient history, in
all its branches. We maintain that they were also the masters of the
latter sciences ; and, as strange as this idea may appear, it is t a mere
phantom, but rather founded on the basis of some histoiical, or, at least,
traditional facts.

Tt is a wide-si)read tradition among the Spanish Jews (now
generally known \inder the name of " Portuguese Jews,") that Israelites
who were dissatisfied with the reign of King Solomon (who, according
to 2 Kings, xii., 4, put a heavy yoke \ipon the people), migrated to
Tarshish, which, it is su])posed, is Spain, in the ships which Solomon
sent out, and settled there. When, after Solomon's death, his son and
successor, Rehoboam, lost ten parts of his kingdom by the imprudent
answer which he ga^■e to tlie people when they ajipealed for relitjf from
the heavy taxes ; he sent, notwithstanding, his collector, Adoram, into
the ]irovinces to enforce paynient, and also to the newly planted colonies
of Spain. There, however, the people — who, it is supposed, were not of
the tribe of .hidah— stoned him to death. It is a fact, that there are
nun)erous tombstones, with old Hebrew or Samaritaii inscriptions, in
Seville or Toledo — we cannot ])ositively say in which of these two
jdaces— and among them is one which bears the name of Adoram, the
collector of Solomon and his soil llehoboam.

Another tradition, and jn-obably nearer the truth than the former,
is that Jews emigrated to S2)ain in Phoenician ships, at the time Avhen
the land of Israel was groaning under the tyrannical yoke of the suc-
cessors of Alexander the Great. This seems to be confirmed by a great
many coins which Avere recently dug from some ruins in the city of
Tarragona ; and, also, by another very impoi-tant circmiistance, namely,
that, in the days of Herod and Pontius J^ilate, the Jewish connuunity
in Toledo wrote a letter to the High Priest, Eliezer, and the High Council,
or Sanheilrin, to the elfect, to beware of condemning Jesus of Nazareth
to the penalty of death. How nuich truth may be in any of these
statements it would bo very hard, or, perhaps, altogether impossiI)le, to
ascertain ; this much, however, is certain, that Jews were the fou)iderH

ha-.ji;hi"1)i.m and mikvkii isuael.

;i:

and Imiltlei-.s of iiio.st of tlie iuicitMit cities of SpHin, iis Toli'ilo, Seville,
Barcelona, and other.s ; and that Jews were the inliabit.nts of those
places at the tiniu when the Ostrogoths invaded tlie Peninsula, and
planted, witli the cross, oppression, persecution and cruelty, against all
who Avould not bow their knees to it, and especially the Jews.

Before we go furthei' ii. the history of the Spanish and Portuguese
Jews, which induced us to tliiak tliat tliere are traces of Freemasonry
Laving existed among thei't. we must mention another tradition which
lives in the mouth of almost every Jew in Boheniia, and particidarly
in Prague, the capital of that country. There is .scarcely a travtjller who
goes to see the world, and to study tin- diilerent customs .v.al habits of
the nations, and see the r.irities of their cities, who, on stopping a few ilay.s
ill Prague, woiild not also go to si'C the antiquities in the Jews' quarter,
and ))articularly the '■ Al-Tenai" '" synagogue. It is a remarkable build-
ing, and peculiar in its structure, wjiich is neither altogether the (.ireek
style iKir the (lothic. No visitor ever crossed tiie thresJKjld of this
building without feeling, as it were, -.in ice-cold stream running through
his veins, and an involuntary veneration for a temjile witli which so
many wonderful events are eounecled. The nu)st ancient chronicle of
Bohemia says, that this building was found tlu're, mIh-u the founder
of the city of Prague laiil the tirst corner-stone of it, and tliat he felt such
a veneration for that strange editice, tliat he suflered not his jieople to use
it for any ])ur})ose. Soon after this. Jews caiiu! to .settle tliere, and
cLiinied that building as a synagogue, wliich had been ei'(H.'te<l b}' their
ancestors for a house (f worship. Tlie tradition of the origin of this
synagogue is this : — There were Jewi.sh colonies — and perhaps also
Israelitish, from the ten tri'oes — in several parts of th^' then inhal)ited
parts of Europe, especially in Spain and France, known as '• Sephorod,"
and •' T.seroplioth," during tlie .seiJoud temple. Tiiey were numerous and
wealthy, and often made pilgrimages to .lerusalem. in obedience to the
command of God. Here, in the pleasant valley on tlu; shores of the
beautiful river ]\Ioldau, at that time the extreme point of habitation,
they chose to be a i)lace appointed, where they Avaited until all were
gathered wlu intemled to go, and then pursiu'd tlunr way eastward in
a large body, without fear of the .savage hordes who niiide tliose regions
unsafe. As th(\v had often to tarry f(;r weeks and evtm months, they
agreed to build a substantial liuilding, whi( li should sei-vetliem not only
for a house of worship, but also for a fort, in which a thousand peojile

* " Al-Tciiui" means on coiuh'fimi : tli t is, tliat tlie Iniildiiig v,-as crccteil to lie
not f.wliisively a Iidusi- oI' worsliiii, bat I -i ntln r ihujkisi':< also.

FHEIiMASONUY AMONG THK JEWS.

could Ik' protected, should the savages of the forest dare at any tiuie to
attack thein.

Tliere is no tlouht a great deal of truth in this tradition, inasmuch
as it is partly confirmed by the Bohemian Chronicles. This, however-
Ls evident, that Jexvs erected that building, and that they did it without
the assistance of other hands than their own. If this was the case, there
must have been indeed skilful masters in the art of architecture among
them, who formed an association like those of other nations.

AVe now return to the Jews in ,S[)ain and Portugal. After the
downfall of the Ostro-Gothic Empire, under the reign of the Onajades,
or Moors, the Jews regained their former i)osition in those countries ;
they enjoyed perfect liberty, and had time, means and opportunity, to
extend their knowledge and wisdom in all branches of science and art.
We find them in the highest stations at the courts, as well as in the
institutes of learning. Even after the golden ago of Spain had passed
away ; after the expidsiou of the Moors by i)opish kings, the Jews, though
oppressed and often persecuted, again enjoyed high stations at the dirterent
courts of the Spanish nionarchs, for nearly a hundred years. In the
middle of the fourteenth century, however, the sufferings of the desjjised
i-iice became intolerable ; and tens of thousands professed publicly a
religion which, in their Iiearts, thev hated and abhorred to the uttermost.
They were called " Noros Christianos," or new Christians; or, together
with the new converts from the Moors, " Maranos ;"* and this latter
name was more common among the i)eople than the first.

It is a well-known fact, that the Maranos, who were Jews in their
hearts, held secret meetings on certain days and at certain places, to
worship (lod according to tlioir own conviction. To these meetings
none could obtain admission except mend ters of a similar association, and
this only after a strict examination. Generally they met in public
houses, as taverns, hotels, iVc, kept by one of their own peojile, in ordei-
that their coming anil going might not excite the attention and suspicion
of their enemies, the sjiies o*" the devil's tribunal, the IiKpiisition. The
room where they met had two entrances, one for the brethren of the
same congregation, which was never known to a Aisitor, although he
gave satisfactory evidences that he was a member of the l>rotherhood, ami
in consequence of which he obtained admission. The other door was for
the entrance of visitors. They apjieared in a peculiar dress, mostly in

I loll

• Tlie name " ^[aruuos" they received i'roin Uk; cireuin.staiicLS that they were
often friglitened liy tlie cry : Maraii atha: "The jrastiT eoinc.-.," when asseoiMid
together for prayer.

HA-JEHUDIM AND MIKVEH ISRAEL.

}

.|1

si'^-

f. 1

i t

i ■

1 ;

(

11 '

■

monks' cowls ; and the last rule of precaution wliich tlioy emjiloyed
among them, was, that whenever visitoi-s fi-oin otlier oomiiiunities were
introduced, they tippeared all masked, while the visitors wore obliged to
show their faces. In examining visitors who were not known to them
personally, they used, like FreKinasons, certain signs, grips, and pass-
words, which together with the facts of their being skilled in geometry
and architecture, makes it most probable that these communities pi*ac-
tised a kind of Freemasonry among themselves. But there are other
circumstances which oontirm lis in that idea. The history of that
pei'secuted race, thousands of which ended in " Auto ^h•/r.•^" records of
innumerable cases where brethren were delivered when in great distress,
from the most ciuel death, even from the foot of the scaft'uld ; and once
a party of sevei'al hundred persons, men, women and chililren, who were
already sentenced to be bin-nt alive on the next morning, were carried
out from the prison of the In(|uisition in Lisbon, brought on boai'd of
two vessrls which wei-e waiting for them, and safely landeil at
Amstei'dam.

One fact more we will mention. There weie often traitors in spite
of all the means of precaution Avhich they employed ; but scarcely one
of them esca])ed the avenging dagger. Jt found the tioaehfn'ous heart
in the inner chamber of the king's palace, as well as the foot of the altar
in the cathedral : his life was forfeited ; there was no spot on this globe
where he co, 'd tiee to. and no cave where he could hide himself; the
invisible arm of " Neiiiteance" i-eached liim evervwhere.

s globe
f : the

CHAPTER IJ.

THE NAMES OF A JEW.

Hi'.Hiii'.w- iMiAKi.iTEs — Jf.w — Oiigiii and Imjiort of thesf. Niuiie.s dpfineJ.

THE NAMKS OF A .IKW.

Ill regard oftho name of this nation, they are known from times of
old, till our day, nnder three difieicnt names. They are called Hibreios,
Israelites, and also Jeius. We will give a reason for this variety.

The name Hebrew, ov, more correctly, Ebri, is decidedly the oldest,
as we find yet in Clenesis xiv., 13, is that the ancestor of this nation was
called hy the (Jentiles Abrahmn, the TiV^/'/, because he^was from the other
side of the Kiiphrates, for the Hebrew root aixir, from wliich the English
word over is derived, signifies to tiansgress over <a sea or river. Tlie
woi'd Ihbreio, or Ebrl, is, therefore, only an appeJlat'ioit to the descen-
dants of Abraham, Avho ci'ossed the Eupluutes. Quite dittereut from
tliis is the name /srae/ite. for this is a pafrtnnmic name, derived from
the patriarch Jacob. avIio was surnamed by (»od : Jsraef, which signifies,
according to some, "'a jirince of Cxod,"' and according to others, "a war-
rior of ( Jod." This name is almost exclusively used in^the Bible.

The name ./e(i\ oi- ]-ather Jelmdi, is about ele\en hundred years
youriger than the former, and was attributed to that nation when, after
the death of King Solomon, the Israelitish Empire became divided into
two kingdoms, namely, that of Tftrml, under .ieroboam, and that oiJudah,
under Rehaboaiii, tlie sons of Solomon and the latter was, therefore,
calleil the Em])ire of Jehudah, as it consisted only of the two tribes of
•lelnidiih and Benjamin, of which empire Jehudah formed the majority ;
as also Iti honor of the kingly dynasty, which descended from the tribe
• if .Jehudah. So only a small jiart of Israel was called at that time Jelui-
dali ; but when, at a. later peiiid, the Israelites, namely, the ]>eopleof the
ten trilu'S, Avere carried into captivity by the Assyrian king Salamaiiasser,
which was transacttnl l-'M years before Xebuchadnezzar, king of ]')abyion,
destroyed Jerusalem, and as the ten tritifv-i wer(> dispersed by that tyran-
nical emperor into a mount .ous i-cgion in the interioi" of Asia, so that
until this time liistorv is silent in re^ai'd to the fate of those lost ten
tiihes; all the surviving Israelites were called from that time Jehudim,
or Jmrs — though the name Israelite is tlu^ more correct one ; for every
•fehudi or Jew is, of course, an Israelite, l»ut not every Israelite a Jew,
or .leliudi.

CHAPTEU 111.

HEBREW WOMEN.

Polygamy, though ]prafti(>e(l, wns (liscmnagfd -High position assignt.-d to Woman—
Betrothal — Mairiage — Divorce — Miituitl ilutie-. of Hushaml and Wife -Love ot
JIebre\v Wonieu for their Kiiuhetl.

HEBREW WOMEN.

The position assignccl by the Hebrews to the female sex, has been
frequently niisunderstooil. From the permission of ])olygiuny, from its
•supposed general practice, and from isolated expressions by some
Rabbins, it has been hastily inferred to have been low. To arrive at
correct views on this subject, we ought to compare the position of the
Hebrew female, not only with the elevated place wdiich Christianity, in
acknowledgment of her I'eal vocation, has assigned her, but chiefly with
that which she then occupied, and, even at the present time, holds
among other eastern nations. The readers of the New Testament cannot
but feel that the relations there indicated proceed upon the assumption
that monogamy was the rule, and 2)olygamy the excejition. The
permission of polygamy— the comparative facility of obtaining a
divorce — -and the practice of keeping concubines (especially at an
earlier period), may seem to militate against the fundamental idea of the
marriage relation. But, against these drawbacks, we have to put the
two indubitable facts, that, generally, men Avere only nnited in wedlock
to one wife, and that Jewish females occu})ied not only a comparatively,
but an absolutely high 2)osition. The law tlu-oughout recognized and
protected the rights of a woman, and discouraged the practice of polygamy.
An impartial reader cannot rise from tlie perusal, not of a few isolated
passages, but of the sections, of the Mislina bearing upon this .subject,
Avithout being impressed with this conviction. To the age of twelve
years and one day, females were rnckoned minors (boys, to thirteen
years and one day), tluring wliich period they were al)Solutely in the
power of their father, who might betroth or give them in marriage, and
who derived the benefit of what they might earn 1)y their personal
exertions.

Marriage was ]neeeded by a betrothal, which, in the Province of
Judea, was celel)rated by a feast. The conditions of the marriage were
then very pi'ecisely fixed, the dowiy brought by the wife, and the sum
of money to be i>aid to her in case of divorce or of widowhood, .settled.

HEBREW WOMEN,

,-gainy.
isolati'il
subject,
twelve
lirteen
in tlie
■e, and
erHoniil

mce of
e were
le suiu
settled

Only a homlfide breach of these engagements was deemed a valid ground
for dissolving the bond thu.s formed. From the moment of this formal
betrothal, the couple were looked upon as married, and the relation could
only be dissolved by divorce. A betrothal might be entered into by the
parties personally, or by delegates, but in order to be valid it was
necessary for the bridegroom to hand to the bride, either in money or
otherwise, the value of at least a perutah. Fi'om the period of the
betrothal, twelve montlis were allowed to either party (if the bride was
maid, and thirty days if a widow) to i)repare for the marriage. In cases
of longer <lelay, the bridegroom was Ijound to inaintain his betrothed.
If the bride was divorced before marriage, she received the sum settled
at the betrothal, whicli, in ne case of a maid, was by statute not less
than 200, and in that of a widow, 100 dinars, but might l)e augniented
to any extent, according to previous agreement. But it is doubtful
whether, in case of divorce before marriage, the bride could sue for any
very considerable increase of the statutory sum. On the marriage day,
the bridegroom, with his friends, went to bring home his espoused wife,
who was accompanied by her companions.

Festivities, lasting for some time, inaugurated the lia})[)y event.
Maidens were generally mai-ried on the fourth day of the week (Wed-
nesday), to allow throe free days to prejiare for the marriage, and to
enable the bridegroom, without delay, to bring any complaint as to the
past chastity of his bride, before the tribunals, which met eveiy Tliursday,
Widows were generally married on the fifth day of the week. At their
marriage, maidens wore garlands of myrtles, or a peculiar kind of veil
covering the eyes; sometimes their liair hung loosely down. It was a
common practice to distribute among the company dried seeds, and in,
some parts of the countiy, to carry before the riewly-mari-ied couple a
pair of fowls, jjrobably to indicate a wish for their fruitfulness. Legally
speaking, marriage was concluded by the handling of money, by a written
contract, or by co-habitation; and it was again dissolved by a divorce, or
by the death of either parties. While the law, no doubt, afforded consider-
able facilities for obtaining a divorce, it also protected the rights of
women, and generally gave a preference to their testimony in cases of
dispute. On the legitimate grounds of divorce, the two theological
schools differed materially. The Shammaites restricted them to the
commission of an inic^uitous action by the wife (probably adultery) ; the
Hillelites going to an opposite extreme, and playing upon the original
of the text (Deut. xxiv. 1 ), quoted by Shammai, inferred that a divorce
was warranted even when the wife had only sjioiled her husband's dinner.

IfA-.IKHL DIM ANI» MIKVKH ISJIAKI,.

Kabbi Akiba eiuleaAourecl, in tlie same niauner, to pro^e that a
man might hiwi\\lly dismiss liis wife, if he fonnd another more attrac-
tive. Passing over s\ifh excei)tional extravagances, it wati hehl huvful
to dismiss a Avife Avitliout paying iier the k'gally sccnred portion, if she
transgressed the hiw of Moses and of Jvidah, wiiich was aj) plied not only
to sin,^but to acts of impropriety, sixch as going about with loose hair,
spinning in the street, familiarly talking with men, ill-treating her
husband's i)arents in his presence, and brawling, /. p., sp(!aking Avith her
hus])and so loudly that her neighbors could hoar her voice in the
adjoining houst>s ; a general bad rei)utation in the place, or the discoveiy
of damaging circumstances which had been concealed before marriage.
On the other liand, the ^\'ife could insist on being divorced from her
husband if he Avas a leper — if he Avas allected Avith j)olypus (cancer?)
— or if his trade obliged him to perform either dirty oi- disagreeable
manipulations, as in the case of tanners and co})pei'smiths. To discourage
a plurality of Avives, it Avas enjoined, that, in her claims, the first
married Avife sliould always take preced(4ice of the second, the second of
the tliird, Arc. The ordinances Avith reference to diA'orce by absent
husband, Avere, as all legislation on this subject, Aery punctilious.

The law specified the mutual duties and rights. The husband was
boxnid to love and cherish his Avife, comfortiibly to su])port her, to redeem
her if she had been sold into slaAery, and to bury her. On these
occasions, the poorest Israelite* was bound to provide, at least, tAvo
mourning fifes and one mourning Avoman. On the other hand, the Avife
was to grind the meal, to bake, to Avash, to cook, to suckle her
childrt'u, to make her husband's bt'd, and to Avork in avooI. These-
regulations Avere modified if she Avas wealthy. If she had brought Avith
her one slave, she Avas not recjutred to grind the meal, to bake, or to
Avash ; if two shnes, she Avas also free from cooking and suckling the
children ; if three slaves, she Avas not reejuired to make the bed, or to
Avoi'k in AvooI ; if four shives (it is added), she might sit in her easy
chair. HoAveA'er, this indulgence was limited, and, luider all circum-
stances, the wife exi)ected, at least, to Avork in wool.

If, by a rash \oav, a husband had forsAvorn himself not to alloAv liia
wife to Avork, lie was bound immediately to divorce her, as it was thought
that idleness induced insanity. The whole of the personal property of,
or the income derived by, the Avife, belonged to her husband. On the
other liand, he Avas bound to make over to her one-half more than her
doAvry if it consisted of ready money, and one-fifth less if it consisted in
nny property. Besides, the bridegroom Avas to allow las wife ono-touth

( ■ :,via-

/.'

hl:bhe\v women.

? tluit a
! attrac-
[l laAvful
I, if she
not only
iO.se hair,
ting her
>vith her
I ill the
liscovei'y
uarnage.
From her
[cancer '<)
i"reeal)h^
isconrage
the first
second of
y absent

IS.

lantl was

o redeem

On these

ast, two

the wife

ckle her

These

,ght with

|ce, or to

ling tlu'

d, or to

ilu^r easy

circvim-

of her dowry for jtiu-moiiey. If a father gn\e away his daughter without
making any distinct statement about her dowry, he was bound to allow
her, at least, fifty .<>i's : if it had expressly been i)rovided that the bride
was to receive no dowry, it was delicately enjoined that the In-idegroom
should furnish her, before her marriage, with the necessary outfit.
Even an orphan, who was gi\en away by her natural guardians, tlie
paroohiiil authorities, Avas to receive, from tlio common funds, at least,
fifty SKS as dowry. Any real property which a bride might liave
acquired, either before her bethrothal, or between her bethrothal and her
marriage, (in the latter case only if unknown to tlie bridegroom,) might
again be disposeil of by her, either by sale or gift. Aluisband could not
oblige liis wife to leave the Holy Land or the City of -lerusalem, or to
exchange a country for a town residence, and vice versa; or a good for
a bad house, and vice vema. A widow might insist on being maintained
in her liusband's house, or if the siirviving relations, and she hei\self were
young, in her father's house. If .she had bred in her father's house, she was
at all times at liberty to claim Iier legal portion, but if she had spent twenty-
five years with the heirs of her late husliand, her money was forfeite(. .s
it was consiilered that (hiring that period she must have sp»>nt in charity
a .sum equal to that to wliich she was legally entitled.

From this curious provision, it would ai)pear that the calculated
annual expenditure for purely charitable purposes, was at least one-eighth
of one's income. We only add that 2)riests were bound to enquire very
particularly into the purity of the family with whi:;h they allied them-
selves in marriage, l(>st they might enter in^o connection Avith heathens
oi- with bastards. Children begotten in ordinary wedlock, wore ordina-
rily recikoned as belonging to the family of the father, but if the motlier
alone was a Jewess, her offspring were p.lso considered Jews. The same
pi'iviloge was also extended to the children of those who had forsaken
tFudaisin. Of the first, we have an instance in the circumcision of Titus
by Paul ; of the second, in the claims put forward by the daughters of
the apostate Acher. llie ]K>rioil of suckling is variously stated. The
Mi.shna fixes it at two years, or, at least, eighteen months. The educa-
tion of daughters was almost entirely confided to their mother, and even
in that of sons sh(* sustained an important part. Besides their peculiar
domestic duties, daughters were to be taught the written, but not the
oral law, as such studies might lead to undue familiarity with the other
sex. Daughti'is »vere, whilst minor.Sj so ab,st)lutely in the power of their
father, that he might even sell them into slavery. If a per.son died, leav-
ing sons and daughters, the former were soh^ heirs, but were obliged to

HA-.IEHUDIM AND MIKVEH ISRAEL.

support their sisters, and that altlio\i_<rh the pi'operty were only suffi-
cient for the latter purpose. As mothers shoukl admonish their sonf to
apply themselves to study, so v^ives were to encourage their hnsV)ands to
the same.

The Hebrew woman in her love for her kindred, soars al)0ve her
Christian sisters. The tender devotion Avhich the daughters of Israel
bestow \ipon their parents, especially upon their father, is full of beauty
and pathos. In the dark alleys of the world's Ghetti, when the old
Hebrew man todd](;s home from his daily strife, with prejiulice and
lucre, a wondrous change transforms his face as he ci'osses the threshold
of his weather-beaten house. The furtive glance expands, the crooked
gait is made straight, the many wrinkles of his brow are made smooth,
the crouching form of the peddler disappears, and the old man stands
erect, as if he were worthy of better things ; the smile loses its sinister
grin, and is clothed with genial beauty. Reut'cca has kissed away the
ugliness of tlie money-changei*, and to see: him sit down at his table,
after having sent up to Jehovaii a piayer for good hick, and plenty of
gain, for the coming day, and chat with his daughter, who delights in
humoring his jokes, is a treat for an artist in search of the picturesque,
or for the poet in quest of the ronmitic. Rebeccas abound, not only in
the regions of the Ghetti, but in the middle and highest order of
Hebi'ew abodes. Here we find the daughter, as a class, Avatching, with
Argus «!yes, father's and motlnn-'s hapj)iness and comfort. Pfero, on tlie
<lomestic shrine, all the fires of love and affection are burning so vigor-
ously, that, unwittingly, even the symj)athies arc consumed which are
wanted to kindle the gi'eat flames round the sacred altar of common
humanity. Unless this drawback is constantly kept in view, our
description of the Hebrew daiighter's love for her parents, would l)e
calculated to surround tlu^ feelings with a t<io angelic atmosphere.

CHAPTKH IV

VOLITION THK .IKNVS WKKK AND AKF. STIM. (K ( IPYINci IN SOCIETY.

vigor-

licli are

•ouuuou

G\\\ our

oiild be

111 France there are .lews in the liighest political, professional, and
tiiilitary positions.

Mr. Anspach, member of the Imperial Court of Paris. Mr. Berlar-
ride, president of the Imperial Court, Aix. ]Mr. J. Bedarride, chairman
of the Bar at the Imperial Court of Montpellier.

Messrs. A. Fould, Cremieux. Cerfb(?ei', members of the Royal Par-
liament under Lotus Philipi)e.

Messrs. <TOodeht!aux, Alean, Ennery, Konigsvvarter, members of the
l^egislative Assembly in 1848.

Messrs. L. Saval, Konigswarter, members of the ])res';'nt Chamber
of Deputies.

yiv. Cremieux, Minister of Justi<e. and (Trood(.'hea\ix, Minister of
Finance.

Mr. Achelle Fould, Secretary of State, and !^[inister of th« Imperial
Household.

Mr. Maurice Meyer, Inspector of Primary Schools.

Mr. A. Widal, Professor of Philosophy at Douai.

!Mr. Isidm-e Cohen, Professor of I'hiloso2)hy at Napoleon Vendee,

^[r. Alean, Professor at tlie Conservatory in Paris.

Mr. S. Munk, member of the ** Institute."

Mr. F. Halevy, member of the " Institute," and perpetual Secretaiy
<;if the Section of Fine Arts.

~Mv. Ad Frank, mend)ei' of the '" Institute," of t]w Imperial (Jouncil
of Public Instruction, and Professor at the " College de France."

Mr. C«'r)nain Lee, director of the IFosjutals of Paris.

Mr. Michel Levy, director of tlie Military School of Val-de-grace.

In the Province o/'Mnttir, are distinguished, ilalevy, Cohen, Alkan,
Kniils, Jones, Offenbach, Seligman.

fu Priiitinff and Srnfpfxre.- "MeHHVH, Lehman, Adam, Solomon,
Ullma...

/n •/onni((lifiiu, Letfrrs mid SrisNres. - Messrs. Leon, Coglan, Weil,
Hatisbonne, Horn, Cohen, Cohen, Black, D'Enary, Cerson, Levy, Wigue,
Albert Cohen, Salvador, Tenpiem, Stauben.

hi Af^^divlue. — (Termain, in Paris; Hartz, l*rofessor in Strasburg ;
Toro, Pr^^/essor in Paris.

.».

HA-JEHUDIM AND MIKVEH ISUAEL.

It was fonnevly generally asserted, that the Jews were unfit for
military service; b\it the statistical facts of Fi-ance proves this assertion
to be a mere cahminy. Out of the 4,000 scholars, who since 1830 were
sulmitted in the "Ecole Poly technique," over 100 belong to the Jewish
religion, and thus, while the Jewish i)opulation forms hardly the 400th
})art of the French population, they ai-e represented in the militaiy
schools, in the [U'oportion of one 40th. Again, when leaving these
schools, these young Israelites do not prefer an employment in the civil
services, but join the army, and engage in military service. Thence,
during the campaign in Itjily, there were 140 Jewish officers in the
ju*my, viz. : 35 captains, 3 chiefs of cavalry comiwxnies, 1 commander of
engineers, 2 colonels, 2 majors, 1 lieutenant-colonel ; of these 29 were
Knights of the Legion of Honor, 5 officers and 5 commanders of the
same order. — Dr. (jaUavarcUn of LyonK.

PART SECOND.

THE RELIGION OF THE JEW.S.
CHAPTER I.— JUDAISM.

Interest of tlie subjuct— No people move spoken of— Comuiajul the attoiitiou of the
worM— ricseiit great varieties of eliaraeter and soeial status— The Times quoted—
The little rill issuing in tlie mighty river— Ceremonies and customs ; 1st, those
of the written law, eontaining til3 comniandnients ; 'Jnd, those, of tlic oral law —
the Tahnud ; 3rd, those eustonis which have arisen in course of time -All agiee
in the 1st and 2nd, hut there is much dilference in the 3rd ]iarticular -Classes
according to nationality— Modern Caraites- Few Jews converse in the Hebrew-
Origin of the Mishna "and Talmit)— Superstitious regard lor dreams- Justice in
dealing enjoined— Cooking food— Eating— Killing animal food— Phylacteries —
Duties of women— Thirteen articles of "Jewish belief -Manner of nuiking prose-
lytes—Cabalistic magic — Jewish Esuhatology— Confession— Traditions and au-
thority of the IJabbies— Umible now to keep tlit^ Law of Moses— The birth of «
son — Circumcision — Hirth of a daughter— Redeeming the tirst-born— (ieiiealogy
lost — Teiiching of chihiren — Courtshij) — Marriage — Divorce — Sabbath uTid its
observances — Modern celebration of the I'assover — The Feast of Weeks— The
New-year- The Day of Atonement — Its c(!reni(niies— The Feast of Tabernacles —
Feast' of Dedication — Feast of Furini — Feast of the destruction of the two Tem-
ples — Ceremonies for the sick, dying and ^^<»ad — IJurial rites.

Ill

II DAISM.

This siilijoct has an iiitevest not alotie to tlio Christian, Imt also, to
all persons of intelligence. Since the existence of the Hebrew people is
well calculated to arrest the attention of all who are inclined to trace
sn-eat effects to some well-defined causes.

Pei'haps not any people have ever been more spoken about than the
Israelites ; the religionist has constantly to refer to them Avhen expound-
ing his own peculiar views, and one is not far wrong to asssert, that
scarcely a i)ublic r(;ligious meeting takes place, in which the Jews are not
either mentioned by name, or at least alluded to in some manner. Those,
however, who do not pay any deference to the ])opular ideas in religion,
are also not indifferent spectators on the presence of the Hebrew race,
and either praise them for their sturdy common sense, when it suits them
to denounce or revile other persuasions, or, if their object be to I'cject all
positive religion, they not rarely cast ridicule on the Israelites, for what
they fancifully style their superstition. And, with all this constant
attention directed towards this people, we are, on the other hand, ftiUy
warranted in asserting that no class of men is so \\\\\c\\ misunderstood,
or possibly so unknown, as are these self-same Jews. Perhaps they are a
mystery to themselves : they are at once yielding and obstinate, submis-

HA-JKHUDIM AND MIKYEH ISRAEL.

sive and unbending ; hlirewd, yet simple ; coretoiis, yet generous ; living
in every land, yet peculiar in all; assuming the manners and languages of
all nations, and yet distinguishable^ at first sight as a separate people ; and
all this, not because they desire to be singular, Vnit because they cannot
help it ; for they are as they are, ft'om Avhat may be termed a natural
conformation, from an indelible, unalterable inii)resHion, which they
received in their very origin, and which they have can-ied with them
<lown the path of the world's history, until this very moment. A writer
to the Ecangelicnl Review, says, '* This miraculous ])eople still command
the attention of the world, even in their fallen state ; and the intel-
lectual or moral advancement of mankind, with all the gigantic march
of events, does not preclude the certainty of God's express arrange-
naents for Israel. While the infidel sneers at them as the Pariahs of the
globe, or the more friendly Christian, in reverting to their long past his-
tory, and looking for their promised spiritual regeneration, as well as
the national return to their own land, designates them the aristocracy of
the world ; as yet the Hebrew walks on in his self-conceited stubborness;
empires become extinct, tribes and languages become amalgamated, but
these I'emain an indestructible race; they ?.re dealt with by an unpar-
alleled discipline, and an unparalleled result will hereafter redound to
the glory of God." An able writer in the Timet says, " The character of
this race is, in the main, everywhere the same, but in each country there
is a different variety, and the Jews of Turkey are not tlie !east iutei'-
esting. The English species we know well. The showily dressed gen-
tleman, with rings and breast-pin, bushy, black whiskers, and a mouth
full of glittering teeth, who keeps a gig, and is connected with a theatre,
is one variety. Then there is the flaxen-haired type, generally poor and
shabby, serving in cheap tailors' nuirts, and bidding against each other
at picture auctions. The Gernuui .Jew is, intellectually, superior, lie
is more of the type which Eembrandt lovod to paint^ — small, with dark,
diy features, acute, but with a mind by no means always set on sordid
gains and low enjoyments. His researches are often as laborious as
those of the Teutonic professors among whom he lives ; his logic is aa
sound, his critical powers as keen, his imagination as brilliant. As a
philosopher, he adds another system to tlie meta])hysical universe ; as a
theologian, he gives a deeper meaning to the dogmatic t(!acliings of John
and Paul. The Jew of Eastern Euro[>o is, physically, the finest of his
race. The bearded old Hebrew, who comes from Poland, with a wallet
at his back, is often caught by admiring artists, .and i. 'e to sit for i)Oi"
traits of Abraham, or Eli. These Gonstantinople Jews are mostly relics

J L' DA ISM.

IS ; living
guages of
)ple ; and
ey cannot
a natural
liich tliey
itli them
A "sv liter
command
tlie intel-
tic march

arrange-
fths of the
f past his-
as well as
tocracy of
bborness ;
lated, but
m iinpar-
3dound to
aracter of
itiy there
a.st iuter-
ised gen-
mouth

theatre,

)oor and
1 other

)r. lie

h dark,

sonlid

lous as

ffic is as
As a

of John
t of his
wallet
for pov-
V relics

of the iAhat, who Hed from the fires of the hKpiisition in "Western
Europe, and their thick Shemitic Spanish is still heard in the close
alleys where congregate outcasts lower than the lowest, and beings on
whom the meanest Rayah may inflict in turn the hisidts which he
receives from his Turkish master. They ai-e a quiet race, slender and
stooping, with something weak and idiotic in their features, which are
far more delicate than those of their English countrymen. Occasionally
there is one whose countenance might ha\ e been intelligent, if a bettei-
fortune had ever allowed any noble or elevating thoughts to be presented
to the dormant mind, or the sun of hope had ever broken through the
chill mist of contempt and poverty which must encircle the journey of
his life. Though they are what they are, < ,ie can still imagine that in
the schools of Cordova and Toledo, their forefathers were great in phi-
losophy and medicine ; they were the physicians of emperors and kings,
and even gave many a bishop to tlie church which persecuted them.
However, the descendants are poor and miseial)le, earning a scanty meal
by the sale of .stationery and petty wares, iind there they stand, at the
entrance of the bazaar, whispering confidentially to each Englishman that
passes, and ofl'ei-ing tlieir services, with that mysterious air of secrecy
wliich characterises their race."

Far down in tlie valley of time, we see a little stream making its way
between shelving rocks and trickling overlisinging branches ; we b(>liolil
a little rill Just escaped from its flinty birth-place, gradually urging its
way to reach the bi'oad plain where other and broader streams pursue
their course. But ever and anon its progress is checked by obstacles
which the nature of its bed presents to it at every turn; yet the very
narrowness and depth of the channel, which it has to follow, preseives
its waters froni being wasted and <lried up by summer's heat ; and, con-
.stantly refilled from the icy source whence it springs, it ruslies onward,
though at times luiseen, till it emerges with irrepi-essible jiower, a mighty
vi\er in the presence of the Lord, before its Avaters finally mingle with
theva.st ocean, to which it furnishes an unmistakable accession of strength,
far away in its briny floods.

Such a stream, in the history of the human race, is the family of Israel,
which, never very numerous, is sllU one of the Avcakest of maiddnd,
if importance is to be considered as ascribai)le only to millions and
material power. It was in Chaldea, the ancient seat of learning and
early civilization, that one man, rising above the superstitions of liis
friends, neighbors, and relati\es, rejected the idols, the works of human
hands, and i>roclaimed aloud his Ijelief and trust in One, eternal and in*

HA-JEHUDIM AND MIKVEH ISRAEL.

visible God, whom lie designated and adored as the Possessor of Heaven
and eai-th, comprehending, under the last term, the globe on which we
live, and by the other, the whole structure of the univei-se, in comparison,
with which our earth is but like an atom, that dances before our eyes, ^
the bright sunbeams of a glorious summer's day. Their customs, man-
ners, habits and religion, are surely worthy of an incpiiry, and deserving
the serious considei-ation of eveiy one feeling an interest in that people,
from which were the chief sources of revelation — or in other words, of
whom the prophets and our blessed Redeemer wns born.

The ceremonies and customs of the present Jews, are not all of
equal authoi'ity, neither are they observed Ijy all the Jews alike, for
which reason the ceremouies are divided into three classes. Tlie first
includes the injimctions of the written law, viz.: those contained in the
tive books of INIoses. Tliese injunctions consist of two hundred and
forty-eight atfirmativos, and three liundrod and sixty-five negatives,
Avhich, in all, amount to six hundred and tliivtciMi, and are called
Mezvoth Ifatonth (commandments of the law.) These six hundred and
thirteen commanduients are contained, as they conceiA-e, in the Hebrew
Avonl Toroh, whicli signifies the bnv. The letters in this word, if con-
sidennl as numbers, make up six hundred and eleven ; the better to
account for tlie two remaining precepts, they insist that God himself
gave the tirst, wiiich relates to liis unity, and to tlie prohibition of
}>aying divine adoration to any images or state.

The most learned of the Kabbis are of opinion that tlie two
hundred and forty-eigjit afKrmatives. answer to the same number of
members Avhich are found i^i the human body : and, forasmuch as it is
written in Ecclcsiastes. '' That to keep (Jod's commaudmcnts is tlie Avliole
<luty uf man." tliey add, tliat all the members of a man an? suppoi'ted and
maintained Vy these ccmimandments — as if eacli liml) ;inswered some
particular one ; and, as for the three Innidred and sixty-five negatives,
the Rabbis imagine that they denott^ tlie days of a year.

Tilt? second class relates to the oral law, or tliat wliich Mas deli\('red
by wonl of mouth — ami tliis denoiuinaiion is given to those eniniiients
or annotiitions wliich thtv Ual)bis asid Doctors have m.ul(i iu (lieir dayH
upon the Pentateuch, and to an infinite variety of ordinances and laws,
wliicli they call Mezinath. Rdhanln (('(jinmaiiilments of tlie Habliis) and
M'hich were collected into o)ie large volume, called the Talmud.

The tliird class includes such things as custom has given a sanction
to, in dillVrent tiii.es and places, or which liave becm but lately intro-
duced, and. tlieret'o)-e. tliev i all tlieiii }ri)ih(iiiu,t, or customs. Of tlieso

JUDAISM.

lie two
iilicr of
|:is it is
II' wliolo
[ted iiiul
some
•atives.

■li\('nul

nuieiits

lir days

aws,
) and

IIS

liin'tion
iut ro-
ll n!SO

tliree classes, then, the Hrst and second, which comprise the written law
liy Moses, and the oral law, transmitted from their Rabbis by tradition,
are received by all the Jews in general, wherever scattei-ed and
dispersed, without any considerable variation among them in that
respect, as api)pars from the Talmnd. But, as for the third, Avhich has
relation to their customs only, they difter \ery much from one
another, Ijecanse, the Jews, dispersed into divers parts of the world,
have fallen into the manners of those countries. They differ from each
other, then, in the thii'd class only, and principally the Eastern, (4erman
and Italian Jews. In tlie Eastern, we may comprise those of Greece
and Barl)ary. Under tlu^ name of German Jews, we may include those
of Bohemia, Moravia, Hungary, Poland, and others. The Jews iu
America are divided into four classes, viz.: English, (xei-mans, Poles
and Spanish. Tlicse, therefore, also differ very much from one another
ill their customs and religious ceremonies,

Tliere is a certain sect of Jews, Avho call themselves Carains, ov
Caraits, a word derived froni the Hebrew word Mikra. which signifies
•' The pure text of the BilJe," for they rely wholly on the Pentateuch,
and practice it in its literal sense, without paying the least regard to the
precepts of the Rabbis, The Caraits are looked u))on by the other Jews
as heretics, Jiotwithstanding they obsers'e the Law (jf Moses.

There are some of this sect at the present day iu (Jonstantinople,
Carlo, and other parts of the East. There they live according to their
own maun(!r ; they haA'e their own synagogues, aiul obsi-rve such ccM'e-
monies and customs as are peculiai* to themselves, thoiigh, at the same
time, they insist that tliey only are the trne Jews and observers of the
Mosaic Law. Sucli Jews as deviate from tlieir ])ersuasiou, they call
Rahban!i)i, or (lisci[>les of tlie Rabbis ; but the latter have a natural
aversion to the (Jariats, and will make no alliances, nor have any conver-
sation with them; they call them ^fain':erii)U or V)astards, because they
heep none uf tlas pi-ecepts of the Rabbis; but their theology is in no
way different from that of tlu^ other Jews, excejtt, }terhaps, in its being
more {aire, iind less superstitious, for they pay no i-egard to t]i(> ex})lica-
cations of the (Jabalists ni' tiieir allegories, which iu reality, have no
foundation, Tliey lielieve iu the immortality of the soul, and in a future
state — iheii' liasis on tliis jioint Iieing. '• Let us make man in our own
image." The spliit of man, they say, owes its rise and its origin t(; things
above, and his body to those below, for, they add, their soul is of an
.Vngelie nature, and immediately after flie eivation, the fiif\U'e state was
made for Ihe smuI of m;\ii.

Ws'

HA-.TKHl DIM AXD MIKVEH ISRAllL.

Among our modern Jews, tliere are but coiiipaiati>-ely few who are
able to discourse in the Holy Tongue, or, as they call it, Lankan Ilakodesh;
they are as much at a loss with res2iect to the Chaldaic or the Targum,
although they si^oke these languages whilst they enjoyed their privileges,
and were in their own country. Thus, the Jews of Italy and Germany,
talk Italian, Dutch and German ; those of the East and Barbary, Turk-
ish and the Moscow tongues; they made these foreign languages so
absolutely their own, that many of those Jews, who went from Kussia
to Poland and Hungary, carried the languages with them into those
countries, and tr Ui?j;i:fiteil them to tlieir posterity. Those, also, who
were forced out of 8i)ain, and Hed for refuge to the East, also carried
their language with them into those parts. The Jews, however, mingle
many corrupt Hebrew words in their every-day conversation. But few
of them, as has already been mentioned, understand the Scriptures
thoroughly, much less (excejit some of their IJabbis) can they converse
freely in the Holy Tongue.

About one hundi'ed and twenty years after the destruction of the
second Temple, Rabbi Juilah, who at that time Avas called Raljemih
Hakadosh, or, our holy master — on account of his exemplary life and
uncommon virtues — this Kabbi, who was a gentleman of fortune, and a
favorite of the Eni])eror Antonius Pius, taking notice that the dispersion
of the Jews made them negligent, and forgetful of the oial law, took
therefore, and wrote down the ordinances and traditions of all the Ral)bis
112) *° ^^^^ time. This comjiendiuin of his, which is called MUhna, is
divided into six jiarts. The tirst treats of agriculture and seeds — the
second of festiA als — the third, of marriages, and e\ erything relating to
women — the fourth, of fables and disputes — the fifth, of sacrifices and
the sixth, of things clean and unclean. But this book created abundance
of disputes, which, as thej' daily increased, obliged two Babbis of Babylon,
one named Ravina, and the other Ravasha, to collect all the interpreta-
tions, controversies, and additions which had been written down in the
Mishna, together with a supplement of short histories, maxims and
memorable sayings, and jilace them together, out of which they then
composed the book called the Talmud. It is divided into sixty parts ; "
and upon this book the Jews lay a great stress, some of them even con-
sider it equal to the five books of Moses.

Orthodox Jews are great Jjeliovers in dreams, so much so, that if
any of them are made uneasy by a frightful dream, particulai-ly when
relating to those kinds explained by Rabbis, they fast all the iiext day,
that is, abstain from l)oth eating and drinking; and, in short, nothing

JUDAISM.

but a dream can place a Jew iiniU-r obligations to fast on their Sabbath
day, or iiny other feKtival. On the e\'ening following the fast, the
person who Iims dreamed, and fasted accordingly, sends ior three of his
friends before lie presumes to eat, to whom he says seven times, " May
my dream be fortunate," to which they answer each time "Amen, God
grant it so." After this ceremony, they add some passages of the
Prophets, iiiid then, that the dreamer himself may have some omen,
they repeat to him the words of Ecclesiastes, " Go thy way, eat thy
bread with joy." after Avhich he who had fa.sted sits down to his supper.

Every JeAv is oldiged, both by their written and oral law, to be
true to his word ; not to over-reach or defraud any person whatever —
.lew or Gentile ; and, in all their dealings, to comply with the nxles of
commerce, prescribed in several ])laces in Sci-ipture, particularly in the
19th chapter oi" Leviticus, from the 33rd verse to the end.

They make use of different sets of utensils, both for kitchen and
table use, foi' some of them are appropriated to meat only, others for
milk, but never niixed, for, when they eat meat, they must wait six full
hoiu-s before tasting either milk or butter. They have, also, particular
dishes, ite., set apai't for tlui Feast of the Passover. When they pur-
chase such \cssels as ai'o made use of in the kitchen, they are immedi-
ately ti'.keii ;nul plunged into tlie I'iver. or into any large quantity of
water, before made use of.

The Jews are not pernutted to taste the llesh of any four-footed
beast, unless its hoof is 2)arted, and cliews it cud. They never eat
rabbits or swine, neither do they eat those fish that have no scales, nor
birds of ])rcv, or reptiles. Whatever they eat must bo dressed by Jews,
and even the utensils must belong to their own jieople, for fear of their
pollution l)y any forbidden meats : \e of the Jews are so scrupulous,
as not to make use of another man's knife.

Neither ai'c the}' jiermitted to eat the fat of beef, lamb or kid, nor
the hiud-ijuarter of any animal, because very few are able to draw out
the veins and sinews in a proper manner. They never eat the blood of
a four-footed beast, or of a bird, not even an egg, if it contains the least
drop of blood.

Tlie pDson w];o is ajipoiuted to sbiy any bcnsts for tlic tise of the
Jews, must be a pious and I'eli'gious man. lie must; study that ])rofes-
aion for a certain time, and undergo au examination by the chief Kablji.
This olilce is g(>ncially in connection with the duties of the minister.
Only in Iflrge congregations, where they are able to su])port well, do they
engage one to teach and ])reacli. and anotlier to read Vac prayers and
.■)

( .

ha-jehi;dim and mikvkii isuakl.

j)rei)are their uio.it ; but here, iu Auierica, it is niicessary for most
ministers, or tlie so-calletl Rabbis, to perform this otHce for their co'.igro-
gatious. There are several particuhu-s to l»o oVwerved on this occasion.
The knife must be very sharp, and witliout any notches — t)ie tliroat of
tlie animal must be cut at once, and the blood must flow out as fast as
possil)le, Avithout any inteiTuption. When fowl ai'e killed, their blood
must be immediately covered with ashes. They must not kill a cow and
her calf on the same day ; neither dare they eat it. If any such beast
or bird as they are permitted to eat, happens to die of itself, or if killed
in any other manner than the above, they must not taste; it. They are
also obliged to leave their meat i-emaiu in salt for an hour before using
it, in order that the blood may come out thoroughly. They are not
allowed to eat, at the same time, meal of both meat and milk, or cheese,
because it is written, " Thou shalt not seethe a kid in his mother's
milk."

According to the opinions of the ancient ilabbis, the Jews ai"e
forbidden to drink any wine that has been made, tasted, or even
touched, by any one beside their own people. The Russian, as well as
German Jews, are very scrupulous on this point. Hefore the Jews sit
down to eat at table, they must first wash their hands as cl(!an as
possible. The Rabbis and ancient Jews were very particuhir about
this, as well as about washing their hands when they rose in the morn-
ing. As soon as they arc seated at table, tliey repeat the tweiity-thinl
Plalm, " The Lord is my shepherd, I shall not want," Sic, after which
the master of the famil}* takes a loaf of bread, blesses, breaks it, and
gives a piece of the size of an olive to each mem''jer of his household.
After this ceremony, they may eat as much as they please. Tliey are
ulso obliged to say grace l)cfore drinking water.

E\ery Jew isobligcid to fasten to every door through which he daily
j)asses, a }fesusa, or piece of parcliment, having the words " Hear Israel,
the Lord our God is one God," etc., written on it, which is enclosed in a
piece of tin. The portion of Scripture written on tlie parchment is to be
found in Deut. vi. 4, 10 and xi. 1,'3, 22. He is als^o oljlige 1, during the
time of his morning devotions, to put on TcphU'ni, commonly called
frontlets or phylacteries.'''" IJoth of these last mentioned ceremonies

* Two Pliylactorics, mui cu tlu' liii.il, llic ( tlior on the h'ft arm. In i\\v. oiu; tliat
goes on the lioad, the !bllinYiiif,' fom- ^lassagL's, on four (litferent ^ioees of parolunent,
are written viz. ; — 1. Kxod. xiii. 1, 11. 2. Kxud. xiii. 11, 17. H. Dent. vi. 4, 10.
A, Deut. xi. 3, 22. In t.lio oiic that is on tlie arm, tl.ere is hut one |>ieee of parch-
ment, and all the ibrmcr-iiicnliontil jiassagcs are \\ritti'ii on il.

JUDAISM.

111 or n-
y-thiiil

wliicli

it, ivinl

isehoIcT,

oy are

mg tlio

called
uionios

)nc thai
•Innent,
. i, 10.

l)ilVL'll-

•wrere instituted by the Kabl>ts, iuid founded iipou the words iu Deut. vi.
8, 9 : " And thou shalt hind them for a sign upon thiue hand, and they
shall be as fronthits between thiue eyes. And thou shalt write them
upon the posts of thy house, and on thy gates." St. Jeroino speaks of
these i)hylacteries almost in terms of contempt ; for in liis exposition on
the words of the Gospel, where the phylacteries are mentioned, he says,
" The Phaiisees, l^y a false construction of this i)as.sage, wrote the ten
commandments of Moses on parchment, which they rolled up and tied
on their forehead, making a kind of crown round their heads, that they
niigiit have them always l)efore their eyes." The Caraite Jews have
notiiiiig to do with these ceremonies, for they believe it is only a figura-
tive mode of expression, and that when (4od directerl the Joms to write
them down upon the posts of their houses, it was only with tlie intention
that they should have their minds continually upon them.

When the Jews pray, they are always covered with a Talltli, or largo
v.hite shawl. Their head must also be covered, iind according to their
Rabbis, if a Jew eftts or drinks anything, walks or c\'en sits down, witli
an uncovered head, the same is considered as sacrilege among them ; and
he is looked upon as a non-JeAv. He is obliged to wear a little gar-
ment, having fringes at its four corners. This he must wear continually,
yes, and without which he is not even permitted to walk four yards.

A woman is exempt from all these customs. Slie is under obliga-
tions to r{.'frain from all which men are enjoined to refrain, l)ut the IJabbi.s
have agreed that no woman should be forced to (observe sucli ceremonies
or customs, as reipiire any length of time for tlieir prn-foi-mances, vrith
the exception nf the three following precepts : First, — To oliserve the
law of purilication. Second, — After kneading her l)reail, ti m;;ke a
small cake of part of the same and throw it into the tire ; and Tiiird, —
To light the liunii every Friday evening, in prejiaration for tiieir Sabbath
Eve. Tliere are, however, .some amongst them who :'.ro (iveii more zeal-
ous ai\(l v>arla-henrted iu their religious devotions tlian their liusbands,
who not oulv care to train ui) their eliildren iu the wav thcv slioidd "O,
but use tlieir utmost endeavors to rechdm their husSands from a viciou.s
course- of life. A lad who is a day and tliirteeu y<^'U's old, is Iienecfui'th
looked Uj)on .ns a man, and is obliged to obsei've all the conunau(hnents
of the lj;nv. for which reason he is ealhnl '' l'>armitzvah," which signities
" A son Muder the commandments." As to girls, they are considered
women at tJie age of twelve years and a-Iialf. Jewish children feel them-
selves strictly bouml to honor iiial implicitly obey tlieir parents, for
their Ila.bhis cavly expound to them the command, " lionour (]iv father

HA-JEHUDIM AND MIKVEII ISRAEL.

and thy mother," etc., and their ohligations to their parents while alive.
They have also duties to fnlfil to tli(;ir deceased pai-ents, but we .shall
treat more fully on this suhject hereafter.

The Jews liave thirteen fundamental articles of belief, Avhich they
term their creed, and are as follows ;

1-st. That there is but one God, the Creator and fir.st principle of all
things, -who is self-sufhcient and independent, and without whom no
created being can sid)sist.

2nd. That (iod is one and indivisible, but of a unity peculiar to
Himself alone.

3rd. That God is an incorporal being, having no bodily quality of
any kind Avhatever, aiul cannot be imagined.

4th. That God is eternal, and that all beings, e.Kcept Himself, had
ouce II beginning.

5th. That none other but God is the object of divine adoration, and
that no created being ought to be worshipped as a niediator or inter-
cessor.

Gth. That there have been, and may still be, prophets duly qualilied
to receive the insjurations of the Suju'eme Being.

7th. That IMoses Avas a pi'ophet, superior to all other prophets, and
that Goil Almighty honoured him with a peculiar gift of prophecy,
which Avas novt • granted to any other.

iSth. That the law Avliich Avas left them by IMoses, was the i)ure dic-
tation of God Himself, and that nothing contained therein related in
the least to IMoses, conseqiiently the expliciitions of those command-
ments, Avhich A\ero hamled down to them by tradition, came directly
from the mouth of (»od, who delivered it to Moses.

9th. That this law is unchaugeable, /.c., that nothing can either be
added to or taken from it.

lUth. That (Iod kiiOAVs and governs all the actions of mankind.

nth. That God rewards those; avIio strictly obse)"-'> His law, and
severely jiunishes those who ari' guilty of its least A'iolation ; that eterna'
life is the best and greatest reward, and damnation of the soul thi? most
severe punishment.

llith. That a IMi'ssiali should conic, mor(< deserving than all tlio
kings that havt; ever lived ; and that, although He (the Messiah) delays
His coming, no ont* ought on (hat account to (|uestion the truth of it, or
set an appointed time for it, much less produce Scri[)t\U'e in proof of the
time of His coming.

l.'Uh. 'I'hat God .shall raise the dead .at an appointed tim(\

JUDAISM.

r>3

llier be

iw, and
titcrna'
It; iiio.st

1 tlio

tlclays

i)t" it, or

of the

Th&se thirteen articles were instituted l)y Maimonid^s, a distin
guished Doctor of the thirteenth century.

When a stranger has any inclination to become a Jew, thi-ee Rabbis,
or others of authority iind reputation, are obliged to examine him very
strictly, and, if possible, <ind out the true causo a)id motive of his
resolution. If they observe that it be for his own interest, and not
religion, that he has resolved to become a Jew, lie is at once discharged,
representing to him, at the same time, the severity of the IMosaic law —
that its followci-s are at present in an abject and deplorable condition —
and that it would be more to his advantage to continue as a member of
his former church. If, however, after this exhortation, the man still
requests to be admitted among them, they circumcise liim, and, when ho
is healed, wash and s^jrinkle his body in the presence of the Kabbis who
first examined liim. After the poiformauce of this ceremony, he is
look(;d upon by them as one of themsehes, viz., — a .lew.

As to their theology, the i. .cient Jews have generally had recourse
to fables and illusions, with which tliey so em])ellisl"5d their books, that
there is ovm to be found in some of them a so)-t of mythology, not
differing widely from that of the pagans. Some of them applied them-
selves to the Platonic pliilosojdiy, which tliey blended Avitli their own
idle chinieras, from whence their cabalistic learning jtroceeded.

The several ways of expi'ession which fretpiently occur in their old
allegorical writings, are much the same as those made use of by the
Christians in explaining the mystery of tlie Trinity.

Their cabala is divided into two parts, the speculative and the
practical. 'I'hey make use of the latter in the o))oration of their imagi-
nary miracles, which they pi-ofess to accomplish by the pronunciation
of some ])articular names of (Jod atul of angels, or some verses of tho
Psalmist most applicable to tlunr purpose. The .lews, particularly those
of Tlussi:\ and Poland, are, in this respect, so superstitious, that, in case
one of tiicm is accidentally condenuied to death, or put in pri.son, he
immediately has recourse to his practical caljala to eHect his escape.
But wo do not find it to luiye proved of any advantage to them ; yet
their historical books contain accounts of miracles performed by cabal-
istic nutans. And, although this practical i;abala is vory erroneous, yet
those who profess the art, boldly assert that they have freipiently expe»
rienced tho truth of it, taking delight and pleasure in dehuling those
who are incined to believe them. They also pretend, through this
agency wliich tlioy have in their books, to cure sick persons, by writing
down mysterious Avords on a piece of paper, which is afterwards burned,

^i'

IIA-JEHUDIM AND MIKVEH ISRAEL.

and the aslics thereof given in a ghiss of water to tlie sick, who is then,.
as they dechire, healed. The speculative cabala relates to the influence
of the stars, the magic i)Ower of ^.heir characters, and many other things
of a like nature, \vhich have no other foundation than the extravagant
whims of the cabalistic doctors. The idle results of magic, wliich we
find in Agrippa, and some othex-s, are generally extracted from the Jewish
cabala, to which other fabulous amusements liave been added. t_„.^-^

The Jews believe that there is a i)aradise, which they call Gan Ecren,
signifying the Gai'dcn of Eden, and that such souls as are in that happy
state enjoy the beautiful visiou. As for hell, they imagine that the souls
of such as are wicked are burned there in raging Hames, and also endure
other torments ; that some of them have no hopes of mercy, and suffer
those pains forever, whilst others are only doomed to ve)nain there for a
certain period. Such Jews that have not offended against the command-
ments of the liivl)bis, are, they believe, discharged from purgatory, within
the space of a year, and these, they imagine, make up the greatest num-
ber. Some Jews ai'o of the opinion that souls transmigrate from one
body to that of another, which they call Gilgal, and jjroduce several pas-
sages of S*. "'"ture, extracted j)rincipally from Job aiul Ecclesiastes, for
the confirni.ition of it. We ;-hall mention two of these passages. The
first is the loth verse of the 4th chapter of Ecclesiastes, Avhich reads as
follows, " I considered all the living which walk under the sun with the
Becond child that shall stand up in his steiul." The second ])assage is the
14th verso of the 14th chapter of Job, which runs thus, " If a man die,
shall he live again \ All the days of my api)ointcd time will I wait till
luy change come." The Jews also acknowledge the resurrection of the
dead, which is included in one of their articles of belief ; that at the last
day God would pronounce a universal J.ulgment upon all mankind, both
in body and soul, according to Daniel xii. 2, " And many of them that
sleep in the dust of the earth shall awake, some to everlasting life, and
some to shame and everlasting contempt." In short, the Jews believe
in a paradise, a purgatory, and a hell ; and, although it would be difficult
to prove these beliefs by any formal quotations from the law of Moses,
yet no one presumes to deny them.

It wo\dd be needless to make any reflections here upon the affinity
that exists between the belief of the Jews and that of the Christians,
relating to some of the articles already mentioned ; for, doubtless, the
Ou'istian religion took its rise from that of the Jews, which must be
accounted its basis and foundation. St. i> ustin says, " Tlmt iu reality..

JUDAISM.

they are but one and the same religion ;" for wliich reason, alao, our
blessed Saviour assures us that lie did not come to destroy the religion
of the Jews, but to coniph'tc and perfect it.

le last

botli

m that

e, and

)plievo

li;ult

Moses,

CHAPTEK TF.

The Jews liav(! no other form of confession than that which they
make to God himself in their prayers ; they most commonly havd one
prayer, composed alphaljetically, which they call viJu, ov confession.
Mondays and Thursdays are tlu^ stated days set apart for making these
solemn confessions. They are likewise rc[)eated on every fast day, as also
in jirivate, on the feast of expiation. The days appointed for penance,
commence on tlie lii'st of the mouth. FJlal, (September), and are held
till the day of exitiatioii. Yet all times are equally i)roper for those
whose minds arc uneasy, and whose consciences accuse thum.

Such as ha\e not a suOicieut cai)acity to discharge this duty aright
of themselves, consult some llabbi, and beg his assistance, or, if they have
learning enough, they api)ly themselves to ]>ooks Avritteu upon the
subject of penance, where they are infoinu'd wliut jifnance is most suited
to their peculitir sins — whether abstinence or fasting, or scourging, or
benefaction to the poor, or prayers and good worlcs, is nu)st proper to
make an atonement for the sins they have from time to time conmiitted.

Tlie Jews also acknowledge other precepts besiiles those contained in
the law of Moses and in the Talmiul, vhich they call the injunction of
tlu; J/(tch(i)iiiiii, (sages), whom they indulged witli the sanu) liberty of
making new laws or statutes, as Mosi's himself had. TJiis privilege,
they say, is founded on the words of (!od himself, who din^cted them to
consult the Eklers of the Sanhedrim, or judges, for the solution of such
controversies, or debates, as might arise from the law. For this reas()7i,
the Jews imagine that they are under as great obligations to obey the
ordinances of the llabbis, as the commandments of the Law. And,
though these constitutions are inferior to those received of Moses, yet
they pretend that these Elders were under the immediate influence of
God, and, conseipiently, infalliable in their decisions.

The whole body of Jewish tradition is comprised in that collection,
entitled, the Talmud. Those llubbis who livetl inunediately after the
Talm hI was Avritten, were distinguished l)y the name of mechakrim, or
speculative Eabbig.

s \

oG lIA-JiarumM AND .MllvVi:!! ISKAKL.

It must be at'knowledged thut the triulitions uow i';);ii[)0.so(l in the
Tiiluuid, or at leiist a povtiou of tlu'iu, are very ancient, for the j)rimi-
tive I'athei't-i of the Church not only spoke of tlieni in generah hut also
quoted some of tlieni i)recis(!ly as they are found at the prescut day in
the books of tlu; .lews. For our better satisfaction, we need only search
the writings of Origoai, St. Ej)iphanius and St. .Icroiii'.'. more esj)ecially
the latter, wlio (|uote.s a Viist number of them in liis aniKjt.itions, chieHy
on thi! J'rophets. The Jews, in all ])robability, invented most of these
traditioTis, when they had no settled oiacles to consult, and tluit, soon
after their return from Babylon to Jerusidem. Their lvid)bis, fond of
gaining ai)[)Liuse by their new interpretations of th(; law, .nud hence
arose all those fables and idle allegories which are now found in the
books of the Talmud. The followers of these teachings, especially the
Phai'isee.-i, became, at last, the most 2>revailing S(>ct among the Jcjws.

There were, howe\ or, a few lial)bis v/ho were ojiposeil to these tra-
ditions, and were imi)atient to see such a number of idle chinun'as stauil
in competition with the text of the law. These, then, who ai'e opposed
to the traditions of the Rabbis, were designated l)y tlus name of (.'araites,
a sect that has already been noticed.

Although the J(!ws pi-etend that their traditions woulil ne\er have
appeared in writing, had it not been for the misfortunes of the times ;
yet we cannot conceive how they coidd have avoided it, for they were
so numerous, that even thongh they are written, yet through careless-
ness, or otherwise, they lost somt; of their j)rincipal tr.iditions ; among
other,s, tlnwe I'elating to their sacrifices, for they are [)erfect strangers to
the names of several animals their law prohibits them from eating.
^Notwithstanding their ignorance, they slill take; the lilierty to asseif,
that they have observed the Law of Moses in all its purity and |»erfection,
as he received it from the mouth of f lod upon IMount Sinai.

We would lierc! just mention a single fact, by whicii will be seen,
that the .Jews were not able, from the time of the destruction of their
•Second Temple, to observe the law of Mo.ses. Whiit answer can they
give, or what excuse liave they to oiler, for not going tlu'iee every year
to visit tlie (Jity of Jerusalem, at the great feasts of I'assoviu-, Pentecost,
and Tabernacles, which is a direct commandment in their law, and for
which negligence no excuse can be made, for in tiiat very law is it not
written : " Cursed is every one that eontinueth not in all things (hat aro
written ill the books of the law to <lo them," ami still, tliough not able to
keep Judaism, refuse to receive Christ.

jrDAJKM.

y wei'e

;u-(;loHS-

iunoug

On tlio birth of a son, tho father is oougvatulated hy all his relatives
and friends, in the following manner, Mazol Tove, 21lO ^tD ^vhich
signifies good luck, or " I give yon joy." The Jews wiile the names of
Adam and P^ve ni)on small slips of paper, and lay them in each corner
of the mother's Ix-droom, or nail them oil doors and windows.

Some write the words '' l.ilet be goiK^" who was, according to
Jewish tal(>s, Adam's lirst wife ; Imt Ix-iiig disolKidient, and an eternal
scold, left him and ilew up into the air. where she is considered as a
noctnrn.il fnry, and an enemy to new-born babes. But mo.st of them
write ilown the hun<lred and twenty-lii'st i'salin, with the name
Shadai, ^IJi* '' Almighty," and the nani(!s of tla; patriarchs, and three
guardian angels, as a charm to secure the child from all hurt, or any
impious incantations. They are in no wise enjoined or obliged to ol)serve
these ceremonies : yet this is only the etfeet of their superstition, and a
tender regard for the infant's welfare, 'i'he father is under an indesjien-
sable obligation to have his son circumcised on the eighth day, in obedi-
ence to the connnaud which runs thus : '• He that is eight days old shall
be circumcised among you, every manehild in your generation." But in
case tlu! child be sick, or infirm, the rite may be deli'rred until he is .
perfectly reco\ered. The night before the day appointed for the circum-
cision of th(! child, is called the " watch night," because the Avhole family
sit up to take care of the infant, for they imagine that on this particular
night, the child is in danger, to be snatched away l)y one of those noc-
turnal furies ; and, indeed, in some places in Germany, the Jews are so
.snper.stitious on this jjoint, that they place; the knife, with which the
child is to be circumcised, under his head ; believing that the knife ])08-
sesstis the power over siich incantations. Tliey choose a godfather to
stand by the child at the time ot its circumcision, and a, godmother to
carry it to the synagogue and back hoiiie.

Every Jew is allowed to peiform the ceremony of circumcision
providinl he understand the operation. Out; wiio iinderstands this ar-t
thoroughly, is looked npon amongst the Jews as an ingeniotis and valu-
able man, and often the infant's father jierforms the operation himself.

The chair upon which tlu" chiM is placed on that occasion, is called
"The chair of the prophet Klijah," whom tlie\ imagine to be present
though invisibl(^

The articles which are used, are. a lazor or knife, wliieh is made for
the purpose, a kind of powder, a small piece of linen nud some oil. The
child is usually well in about twenty-four liours.

r>.s

HA-.TEHUDIM AND MIKVEH ISRAEL.

The opeiator, liefore he eonuneuces the operation, pronounces a
blessing in the following terms : "Blessed be Thy name, O Lord, who
liast instituted for us the circumcision." After the operation is com-
pleted, he takes a cup of wine and repeats a benediction for the child,
and at the same time gives hiin a name of Avhich his father best approves.
On the same day as the child is circumcised, the father of it entertains
his relations and friends in as handsome a manner as his circumstances
will allow. After the entertainment benedictions and prayers are added
for the infant, and they beg of God to bless him with health and pros-
perity, and give him grace to live in the faith and fear of God. Som(!
of the Jews spend such days in playing cards, and other like amusements.

Every one who performs tl)-^ oi)eration of circumcision, has a niemo-
i-anduin book into whicl; he clnv nicies tlie names of those he has cir-
cumcised. Tliis l)Ook is placed in his cotliu with him when he is buried,
for tliey imagine that if the number in their memorandum book
corresponds to tlie nund>ers contained in their own name, they are
discharged from purgatory. For instance, if the name of the circum-
ciser is David, Avhich name is eipial to 14, .vud if he have circumcised
14 children, he feels certain that he is entitled to the glories of hea\en.

There are no ceremonies when the new-born child is a girl, excejjt-
ing that as soon as the mother is fully recovered, the father informs the
Eabbi, and he repeats a short blessing for the child and the mother, and
at the same time the llabbi gives the cliild a name, such as her father
has designated. If a male child should happen to die uncircumcised,
they circumcise him before he is buried.

If the lii'st-1)orn child be a boy, it is customary, as soon as he be 30
days old, to send for one of the descendants of Aaron, Avhom they call a
priest, and unto whom all tlie llrst-born, if they are males, belong, to
redeem; it is in compliance with the injunction: "Sanctify unto me all
the lirst-V)oru, all the iirst-born of man amongst thy children shalt thou
redeem." This ccircmony is performed in the following manner : the
appointed, so-called priest, sevei'al friends and relations, Iteing assembled
ill the house, the father brings a considerable sum of golil and silver in
one dish or basin, and the child in another, to deliver him into tlie
hands of the priest, who, tui-ning to the mother, says with a loud voice,
*' Madam, is this l)oy yo>irs ? '' to which she replies " Yes." " Had you
no child before this, either male or female ? " To this she reidies " No."
Then adds the priest, " The child being your first born, it is my right
and property." Turning to the father, he r,ays, " If you an; inclined to
have this child again you nnist redeem it." " This gold and silver,"

■^

JUDAISM.

luuces a
)rcl, who
is com-
lie cliiUl,
^proves,
iitevtains
instances
re iuldecl
ml pros-
l. Some
isemeuts.
a memo-
has cir-
is Imi'iecl,
nil l)Ook
they are
^'. circum-
I'cu incised
f heaven,
■1, except-
ifonns the
itl

T father
•uinciseil,

16 he 30
lev call a

long, to

o mo nil
alt thou
uer : the
ssiMiibled
silver in
into the
ud voice,
fad you
■>s '^ No."
ny right
cliiied to
1 silver,"

replies the fiither, " was brought for that purpose." The priest then
turning towards the assemhlj-, says loudly, " This chihl is a first-born,
and is my property according as it is written, Numb, xviii. IC, 'And
those that are to be redeemed shalt thou redeem for the money of five
.shekels,' instead of which I content myself with this," taking one or
two of the golden or siher pieces, and returns the child to his parents.
This day is also one of great joy among them.

In case the father or mother are descendants of priests or Levites,
they are not obliged to redeem their first-born.

This observance is calle<l IDH pHiD " Fidyon Habeii."

We should here mention, that these so-called Priests, v.ho claim u
he descendants of Aaron, are honoured by the rest of the Jews, and are
permitted on their festival days to repeat the benediction of Aaron in
their synagogues. But, since the genealogy of the Jews Avas lost, from
the time of our blessed Saviour, no Jew in our days can piirticularizo or
discriminate his tribe ; and, consequently, those assuming such titles are
much mistaken as to their rights to them. Many have called themselves
descendants of Aaron who emigrated to a strange country, but have
often afterwards pro\ed themselves to l)e imposters.

The first fci'cripture lesson taught to a child*, as soon as it is able to
■speak. ' which every father and mother in Israel tries to engrave
iipoi • Aj hearts of their children, is as follows : ** Hear, O Israel :
The J.ord our God is one Lord : and thou shalt love the Lord thy God
with all tliine heart, and with all thy soul, and Avitli all thy might."
Deut. vi., 4, 5. At the same time, the child is taught the ceremony of
the Fringes. This consists in putting upon it a little garment having
four fringes, one at each corner, which, from thenceforth, he must wear
continually ; and, as often as he repeats the above mentioned prayer, he
must kiss these fringes. According to the Eabbis, the ftither ot the
child is held responsible fur it in all matters till it reaches the age of
thirteen, and, when the boy attains that age, he becomes a Bar-mitzvah.
After this all responsibility is taken away from his parents, and he
becomes responsible for himself. From this tinn; forth the boy is
obligedt to wear philactcries during the time of morning jirayer, and
make use of the ceremony of the " Fringes," on which occasion he
pronounces the following blessing : " Blessed be Thou, Jehovah, our
God, who hast sanctified us and commanded us to observe the ordinance

of Fringes.

• Fcmiilcs ai'(! cxoinpt from olisi-rvhi;^ tlio ci'iciiiony of frin_t;t)s and pliiliu'terii's.
t Salibiith and festival days I'xcciitfii.

IIA-JEHUDIM AND MIKVEH ISRAEL.

Acooriling to the Talminl, every ortliodox Jew is under tjltligatioiis
to luany at the ago of eighteen, and he who remains single after this
time, is considered as li\ing in the actual commission of sin. According
to the law of Moses, a Jew is permitted to marry as many wives as ho
chooses, but, at the present day, they do not marry more than one.
They are allowed to marry tlieir brother's or sister's daughters, or their
iirst cousins, Imt a Jew dare not marry his aunt. He may, however, in
case of his wife's decease, marry her sister. A widow, or a woman
divorced from her husl)and, cannot marry again until ninety days after
the death of the one, or the separation of tlu; other, in order that it may
be known wlu '■ r she be pregnant or no.

If a nran die, and his Avidow have still an imweaned babe, she
cannot many again before the child be two years old.

When the parents of an intended couple have come to an agree-
ment with regard to money, the marriage articles are signed by the
future husband and relatives of the wife, aftei' which, the former pays a
formal visit to his intended brid(.', and arc solemnly engaged for six or
twelve months, sometimes even for two years, according to the agreement
made between the parties. During this time, the young lover pays
frequent visits to his futiire mistress, and uses the utmost familiarity
consistent with decency in her company.

When the marriage day is appointed, which, if she be a maiden, is
on a Wednesday or Friday ; or if a Avidow, on a Thursday. It is
insisted that the intended couple should fast on the day of the marriage,
imtil the blessing is pronounced upon them. The nuptial solenniities arc
performed in the following manner : The young husband t'lkes a gold
ring, and in the presence of the Kabbi, })laces it upon the third linger of
his bride, and says : " Be thou sanctified to me Avith this ring." After
•which the Rabbis reads the marriage contract, and gives them the bene-
diction. During this solemn ceremony, the young husband is obliged to
keep his head covered Avith a silk ca]), made for that purpose, and pre-
sented him l)y his bride. When all is over, there is sometimes a shoi't
address delivered to those present.

If a husband die, and leaAO no issue, his brother (if he haAC one
living) has full authority over the AvidoAv, and may either marry licx*
liimself, or permit her to marry again, as she chooses. This custom is
founded on the precept contained in the laAv of Moses, which reads as
folloAVS : " If bretlu-en dwell together, and one of them die, and have
no child, the Avife of the dead sliall not marry Avithout unto a stranger ;

JUDAISM.

liligations
after this
According
ves as he
than one.
, or their
3wever, in
a woman
lays after
liat it may

[ babe, she

) an agree-
Lied by the
iier pays a
for six or
agreement
over pays
familiarity

iiiaiilcn, is

ay. It is

marriage,

lanitic's arc

kes a gold

d linger of

After

the bene-

oblijied to

les a

md pre-
ahort

la^•e one

liarr^

licr

custom is

reads as

Imd have

IstranjjPi" »

her husband's brother shall go in nnto her, and take her to him to be
Ids wife, and perform the duty of an husband's brother unto her."

Modern Jews, however, generally allow the widows their own
free choice. This permission is called 7j^jn p^H J or the " Loosing
of the shoe," found in the Law of Moses: "Then shall his brother's
wife come unto'.him, in the presence of the elders, and loose his shoe
from oil" his foot, and spit in his face, and shall answer and say, ' So
.shall it be done unto that man, that will not laiild up his brother'.s
house.' "

This c(n-eraony is a very curious one, and is performed in the fol-
lowing manner : the brother of the deceased husb;ind, in the presence of
liabbis and Avitnesses, puts on a shoe which is larger than his usual one,
made exprcsKly for the purpose. Then the widow repeats the following
verse, " My husband's brother refuseth to raise up unto his brother a
name in Israel, he will not perform the duty of my husband's brother."
The Ijrothej'-in-law immediately answers the following : " I like not to
take her," upon which declaration the Avidow looses his shoe with her
thundjs and fourth fingers, and throws it upon the ground Avich resent-
ment and disdain, at the same time .spitting upon him, and saying in
UebreAv, " So shall it be done unto that man that Avill not build ui> his
brother's house," Avhich sentence she repeats three times. As soon as
this is o\er, the Rabbi informs her that she is now at perfect liberty to
marry Avhom she 2>leases.

A husband can olttaiu a divorce from liis Avife for the least cause
Avhatever, and is founded on Dent. xxiv. 1, " When a man hath taken a
Avife, and married*her, and it comes to pass that .she lind no favor hi his
eyes, Itecause he lialli found some uiicleanness in her, then let him Avrlto
her a bill of divorcement, and give it in licr liand, a)id send her out of
his house."

IbiL the Rabbis refu.se to givv letters of divorcement, unless Avell-
founded reasons are given for the act of separating. The form of tlio
bill of (ii\ orce given to the Avife is callt'd OJl '' ('ett," and must be
Avritten upon parchment by a .TcAvish notary, in the presence of one or
moi f their learned Ilabliis or ministers. It must contain no more
than twelve liiu's. and written in sipiare charactei-s, with a number of
other trivial punctilious, ^loreover, neitlier tlie notary, nor the Pvalibis
or Avitnes^cs, must in any Avay bo related to the party Avisliing to be
divorccil. 'I'liis is tlie purport of tlie bill,-; of divorce, headed Avitl) the
date of year, month, day, and name of place. iVc: "I .A. I)., vlo a-oIuu-
tary and freely di\orce tliee, suid j.v.t thee aAvry. and discharge tli

nee

(52

HA-JEHUDIM AND MIKVEH ISRAEL.

C D., who hast fonuci'ly been ui}' wife, and 1 ilo hereby give thee I'ull
and free peniiission to mariy whom thou i)lease,st." There are ten
persons present at the signing of the bill, besides tin? two who sign it.
After this the ceremony commences. The Rabin bids the woman to
hold open her hands in order that she may receive the bill, and close
them tightly again not to drop it, for if it hajjpens, that in her confusion
she let it droj), another bill has to lie written, and the time postponed.
The husband then gives her the bill, saying, " This is thy divorce; I put
thee away from me, and give thee full liberty to marry whomsoever
thou wilt." The woman takes the bill and deliv-rs it to the Kabbi,
who reads it over again, and then she is divorced; but the Itabbi
exhorts her not to many till after three months from the time of
divorcement.

There is no festival day for Avhieli Je\\s ha\e such a veneration as
tlieir Sabbath-day'" — that is, such who keep strictly to their religion, for
a great nuudicr publicly violate this day, especially in America. The
ancient Kabbis reduced all those things M-liich God had forbidilen to bo
done on the k^abl»ath-day, to thirty-nine articles, whereof each had its
particular circumstance and dependencies, namely, not to plow, sow, or
reap, to bottle or tie up, to wash, oi' bake, oi' card, or spin, or break
anything into pieces, or buihl, or demolish, oi- beat with a hammer, or
luint, or fish, or ride on horsel)ack, or write, or kiiuUe, or extinguish, or
kill, or slay, ov carr}^ anything out of doors into the street, i^'c, tVc, &c.

They are strictly forbidden to talk of worldly all'airs, ov make any
bargains with respect to buying and selling. An orthodox Jew ;ulheres
to this \ cry hrmly, and Avill forbear from conversation of any kind,
except it be of a religious character. Xo .lew is allowed to v.alk over
two thousand cid)its outsidt^ of any eity, town, or village, wheiein ho
resides, on the Sabbath-day; neither dare tiiey ttnicli any money on that
day ; neither are they permitted to play oi; any music;vl iusti'ument.
On Sabbath-eve, they put on clean linen, Avasli their faces and hands, take
their prayer-l)Ooks, and go to their synagogues. Tt is necessary to
remark here tliat no orthdox Jew uses a razor to his face ; but, instead,
either a jniir of scissors, or a sort of powder lioiled together with lime,
AS'hieh causes the hair to burn av.-ay. A woman must light the lamp on
Friday evening, before she goes to the synagogu(>, and, from the moment
that she h;is pronounced the benediction over the lightisd lamp, the Sab-
bath begins.

Tin; ,l(".visli SiiMiiilli is Satunlav.

JUDAISM.

()3

Tho usiiiil hymn s\m,i,' tlrst in the synagogiu* on Sabbatli eve,
comniciices tlnis : " (Joino, iny htdovcd, to meet the hritle ; the presence
of the Sahbuth k't us receive," i^'C. The following in the same liymn is
remarkable: "Shake oil' the dust ; arise, O my people, and adorn thy-
self with thy beautiful attire ; for by the hand of Jesse, the Bethlemite,
redemption draweth nigh to my soul,"

After tlie ninety-second Psalm has been chanted, th(!Sabl)ath begins
everywhere.

After this meeting, the usual salutations are exchanged, not -with a
"(Jood evening," or " Good night," but " A Good Sabbath to you." As
soon as the parents return home, they bless their children, and sing :i
song to welcome the angels who, they believe, visit them in their
houses on the Sabbath. The father then takes a glass of wine in liis
hand, and rei)eats the first three vers(>s of the second chapter of CJenesis,
after which lie returns thanks to God for having instituted the Sabbath,
and blesses the wine, of which ho then drinks a part himself, and gives
n small cpiantity to those who sit at table with him. After this ho
blesses the bread and distributes it to all, who then eat, and spend tho
Sabbath in a joyful and happy manner.

Some Jews believe that they possess an additional soul, which enters
into them on Friday evening, and d(>parts from them on Saturday night ;
therefore, they say, their appetites beconu^ stronger, and, hence, must
eat twice as much on those days us on others.

They go to the synagogue on Saturday morning, where llu y rejieat
several psalms and pi-aj-ers in commendation of the Sabbath, which avo
intermixed with their common prayers. The five books of Moses,
which arcs written on parchment, and ntnitly array<>d, are then taken out
from the ai'k, and seven persons called up to the altar to hear tho
Minister nnul the allotted section for that day, for the law of ]\[oses is
divided into fifty-two portions, a portion for ev(ny Sabbath in the year.

After the reading of the section, the Minister reads it solemn bene-
diction for the Sovereign under whose government they live, Mhei'ein ho
beseeches Almighty God to keep hii\i or her in joy and [x-ace ; that all
his or her undertakings may prosjier ; that his or her dominion may Ijo
increased ; and that he or she may love their jieople. At the conchisiou
of this prayer, he sometimes repeats a jji-iiyi'r for the departed souls, and
then th(^ law is carried back to the ark. If the Mhiister is qualified
enough, he delivers a short address, in wliich he commends virtue,
discourages vice, etc., illustrating his ideas by passages taken out of tho
Talmud. INTost of the Jewisli ^^linisters, hovv'ever, preach only monthly,

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HA-JKIIIIJIM AND MIKVKH ISRAEL.

or f[uai'terly, and also on their festival occasions. \N'hcn this is over, an
additional service is held, instead of sacrifices, in which they repeat the
order of the sacrifices, and pray that God might restore them their
Temple, and enable them all once more to bring their sacrifices into that
holy place. This ends the moi-ning service. In the afternoon, there is
smother short service in the synagogue ; but, as soon as evening
api)roaches, and tliey can discover three stars of any considerable mag-
nit\ide, their Sabbath is over, and they are permitted to work, as on any
other day. Yet, they always prolong the Sabbath as much as po.ssible ;
for they have a superstitious ojnnion among tliem that the souls of the
danuied, as well as those in purgatory, endure no pain or torments on
this day. At the close of the Sabbath, they sing hymns to welcome
Elijah, the prophet, who, they imagine, visits their houses every Sabbath
evening, and whoui they expect to come with their long-exjiected
Messiah. They then salute each other again with a '* (lod grant you a
luckv week."

; is over, an
repeat the
them their
OS into that
»ii, there is

:, as on any
IS possible ;
souls of the
torments on
to welcome
ery Sabbath
nig-expectcil
grant yon a

CHAPTElt HI.

When tlie Sanhedrim, that is to say, the judges of Jerusalem, bore
sway and exercised tlieir authority, tvo men were appointed by them,
specially, to give notice of the first appearance of the moon, and \ipon
their report to the Sanhedrim, i)ublic notice was given, that tlu! month
))pgaii from tliat day, and thereby they fixed their holidays, witli rela-
tion to the times lu-escribed for th(>ir festival days. But since the
Temple was destroyed, they settle it by computation, and print a calen-
dar every year, which shows them th(! times of the new and the full
moon, the seasons of the year, and their festivals. Tliey also set down
the festival days of the Christians, in order to know what days are most
suitable to trade with them.

The fifteenth day of the month Ni'sau, answering to our April, is
the first day of their feast of the Passover, which they call " J'ast'ch,'"
in commemoration of the Jews' departure from Egypt. It continues a
whole week, dui-ing which time they must eat unleavened bread ; they
dare not even have leavened bread in their houses. The l>read they eat
is called Mdtzotli.

The eve on which the Passover oommonees, the table-cloth being
laid as usual, three jilates are placed there<'in ; in one, is put three
Passovcsr cakes, in another, the shank bone of the shoidder of lamb, and
an egg, both roiujted on the coals; in the third, some lettuce and celery,
or clier\il and parsley; and a cui» of vinegar, or Sidt water; likewise, a
compound formed of almonds, apjiles, A-c, workiMl up to the consistence
of lime.

The tabl(! being thus formed, every one at table has a gla.ss or cup
of win(! pliieed before him ; for on the.se nights every person is obliged
to drink four glasses or cups of wine, called HIDID ^D^IN. I'lio
four eups, which iire in connnemoi'ation of the four diflireut exprcs-
nions in eonneetion with the redemption of the Jews from Egypt. The
whole f'aniily then take hold of the dish which eontains the unleavened
bread, and say f he following: "l.ol this is as the bread of afiliction,
which our ancestors ate in the land of Kgypt : let all those who are
hungry enter and eat thereof j and all who are necessitous como ami
celelnate the Passover. At iiresent wo celebrate it here, but the next
year wc^ hope to celebratt> it in the land of Israel. Thi.s year we an;
servants here, but next year we hope to be frefMuen in the land of
G

i: ■

IJA-JEHUDIM AND MIKVEU ISRAEL.

Isi'ael." Thus is initiated the service of the Passover. In j)reiiaration
for this feast tliey must cliange all their kitchen utensils, and are not
allowed to taste any beer, brandy, or anything that has leaven in it.

From the day after the Passover is completed to the thirty-third
day following, they spend the time in a sort of mourning, neither
marrying, nor cutting their hair, nor shading themselves, nor even
dressing themselves in any new clothes, or showing any [)iil)lic demon-
stration of joy, for they say that, during this time, there was a great
mortality among the pupils of a most celebrated Rabbi, ton thousand of
whom perished in one day.

Seven weeks after the first day of the Passo\er they celebrate; tho
" Feast of Weeks." This feast is likewise called in Scripture " The
day of tiist fruits ;" because the first fruits of the year were offered in
the Temple upon that day. But the IlaT)bis give another reason for this
festiA'al. They say, that, on this day, the law was gi\ en to Moses on
Mount Sinai, anil hence, many Jews are accustomed to spend the whole
night of that festival in reading the whole law.

TJio Talmudists do not agree as to the time when the world came
into existence. Some insist that it was in the S[>ring, and others again
that in Avas in Autunui. The latter notion has so far prevailed, that they
begin to count the months of the year from Autumn, and though it is
written in Scripture of the month of '• i\74'«/i " (April), " This month
shall be unto you the l)eginniiig of months." Yet they, notwithstand-
ing, connnenco to count the year from tlie month Tlnlwl, (September.)

The .lews hold from tradition, that jiarticulai'ly on the first day of
their first numth, (lod Almighty judges (lie actions connuitted through
the jjast year, and orders those things to hajipen in the coming year.
This day l>eing, as it wei'O, the very ]toint of time of flu; world's birth,
they imagine that (!od thereon carefully icviews all the occurrences of
the j)recedlng year. This day they call the Ki'ast of the New Year, and
18 kept very solemnly by almost all Jews. On this day they promise
repentance, and sound the trumpet or horn in the synagogue. Some ortho-
dox .l(!ws belie\<; that every sound which proeeiids IVom tia; tnimpiit, in
some mysterious way sends forth sonu,' angiils, who afterwards light with
Satan, or some other evil-spirit, who occupies tho door of }[eaven, to pre-
vent lu'ayers from reaching the throne of (jod. TIu>y also call upon cer-
tain angels by name,and beseech them to carry their prayers Heavenward.
Onfhe same day, after evening service, they go to a ri\er, and cast
small crumbs of birad, or any other particles th(>y may have in their
[lockets, ii:to the water, at the same time rejieating the wordw of Micah :

JUD.USM.

(reparation
id arc not
1 iu it.
liirty-third
ig, neither
nor even
He denion-
as a great
hoiisand of

lei (rate tho
iture "The
I offered in
son for this
) Moses on
I tlio whole

worlJ eamo
)thers again
!(1, that they
Ithongh it is
This month
withstand-
teni])er.)
rst day of
d through
imng year.
(rld's hirth,
nii-nt'c's of
Near, ami
y promise
:soiiK' ortho-
nmijiet, in
light with
, en, U( pro-
njion cer-
■avcnwai'd.
[•, and cast
,(' ill their
of Micah :

<• Wlio is a (Sod like inito Thee, that pirdoneth ini.iuity, and passeth by
the transgressions of the remnant of If is h(!ritagc ? He retainetli not
Tlis anger f((r (!ver, because He d(>lighted in mercy. He will turn again;
He will Iiave compassion upon us ; He will suhdm^ our iniquities ; ami
thou wilt cast all their sins into tho depths of the sea." After this

ceremony, they imagine all tln-ir
1 no more acainst th

sins are cast into the deep, to be
At this feast, they nsually eat their

remembered no more against tliem.

bre;id with hont^y, wliieh signifies *• to have a sweet year." 'J'lieir salnta-

tioii on this occasion is, " may a good year be written down for thee."

Tii(! tenth dny of tlio same month, they celebrate the day of expiation,
wliich is also Cidle.l the day of atonement. They ket>i) this day very
strictly, for they believe that on this day all their sins and crimes are
blotted out, according to Leviticus xxiii, L*7 : ''Also on the tontli day
of this scNcnth moutli there shiill be a day of atonement : it shall Ix- an
Jioly convocation nmo you ;" iS:c.

On tlie day before this f\'sti\al, they practice a very curious cere-
mony. Every Jew takes a living fowl, and swings it thrice around his
head, at each time repeating, •• Let this be sacrificed in my stead." This
custom is called Capfirdf/f, and though it is not actually commanded, ami
is ii groundless and i^U" superstition, y(^t almost every dew perfoi-ms this
ceremony. These f'owK :i re ivfterwards killed and eaten; f((r tlie .lews
indulifo th'MiK elves in eiitin-' much more on tins (hiv, on account of their
having to fast the whole of tlie next day. On ihe eve before the day of
atonement, Hiany of them rect.i\e thirty-nine stripes with a leather strap,
which is doiu" as follows : — A certain-man, who must be a pious .Jew, and
appointeil for that otiioe, stands at t'le door of the synagogue and asks
I'iicli one, as he jiasses in. il' he wishes to re^-eivc the tliirty-nine stripes?
If the iinswrr be? •• Yes,'' ]ir. pi-ostrates liinis"lf<in the lioor. iMid receives
them from tlu! exiH-utioner.

In foi'uiei- times, the c>>remony was |ieiformed uiith'r the iT.le of tho
8anh('ilrim, ami ]><'i-sims v.ho conimitte<l crimes were condeH\n(Hl to
receive tliese thii-ty-nine stripes.

On t'lis (1;iy. ', hey ;?sk p,\idon of those wlioni the.' h;i\e injuretl, .-md
forgive thost! who lia\e iniured them. They also gi\'e alms, aiil -limv all
tlie denioiisti'ations of a sincere re]>eiitanee. .Many put on their grave
clothes, (in which (!\ery .lew is married, and wears them nnce ((veiy year,
which is on this day of atonenn^nt), and are oliliged (o stand shoch'ss in
their synagogues, when the whole i!ay is spent in prayer and weeping.
Some even \'. main tlo'ir o\er night and sing p.-alms. Tlicy al.-o read
the ac;.'>>int of the sacrilices, ami relate tlie eejelirafed ceri'iiamv oi the

HA-JEHUDIM AND MIKVEH ISRAEL.

High Priest, who was never permitted but on this day, to enter into the
holy of holies, there to burn frankincense, and cast lots upon the two
goats ; one of which was for the Lord and the other for Asasel.

They confess their crimes and sins on this day ten times, and so
loud that all may hear th(>m ; in doing which they stiike their breasts,
and weep >)itterly, some even as loud as their strength permits.

Children who are over twelve years old, are also obliged to fast on
this day. As evening approaches, and the three stars are visible, tliey
sound the horn, which denotes that the feast is ended. Then they return
home from the .synagogue, and wish each other long life, with its bles-
sings, in a very cordial manner. Parents also bless their children, and
then sit down to a hearty meal.

On the fifteenth day of tlu; same month, is cclelu'ated again the
feast of tents, or tabernacles, which they call Sukatli, in commemoration
of encampmeiit in the wilderness, whenjthey departed out of Egypt, and
is founded on the institution which is written in the xxiii ch. 42 v. of
Leviticus — "Ye shall dwell in booths seven days," »kc. Every family,
therefore, makes a tent in some open i)lace near the house, which is then
covered with leaves, and adorned inside in the best manner possible, with
fruit and beautiful flowers. The Jews eat and drink in these tents, and
some oven stay there over night. This feast is celebrated a whole week.
On this feast they secure themselves with a branch of the palm tree, and
thi'ee small twigs of the willow perfect and complete, according to Scrip-
ture,--*' And ye shall take you on the first day the boughs of goodly
trees, branches of palm trees, and the boughs of thick trees, and Avillows
of the brook."

During the repetition of several psalms in their synagogues, they
hold tlH?s(.' branches in their right hand, and a citron in their left, and
shake them towards the four quarters of the earth. In singing some
particular hynms, they move in solemn order round the altar, once a day;
but on the sciventh day of this feast, they take willow branches, and
move in solemn order seven times round the altar, whicli is erected in the
synagogue, singing " Hosannah," which word occurs in the New Testa-
ment, and was sung when our l)lossed lu'deeiner entered into the City
of Jerusalem. The word " Hosannah," is a Hebrew word, and signi(ie.s,
"Help! JiOrd !" or as commonly translated, ''.Save! O Lord!"

On the eighth day of this feast, they Hnisli tlie reading of the five
books of Moses, and spend the remainder of the day in annisements of
various kinds.

'••J?Bl^,

JUDAISM.

r into the
n the two

es, and so
ir breasts,

to fast oil
lible, they
ley return
th its l)les-
Idreii, and

again the
icnioration
Egypt, and
h. 42 V. of
ery family,
lich is tlicn
isible, with
! tents, and

liole week,
u treo, and

g to Scrip-
of goodly

1(1 willows

)gucs, they
|ir left, and
ing some
)utH' a day;
dies, and
|>ct('d in the
few Testa-
to the City
id signihes,

th(^ five
scnuMits ot

They have also a feast of Dedication on the the twenty-fifth of the
month Kislef (December), in commemoration of the victory which the
Maccabees obtained over the Greeks. This feast is simply celebnited by
reading an additional portion of prayers, and every Jew is obliged to
light eight lamps every evening, in celebration of a great miracle, which,
they believe, happened with a bottle of oil in the temple.

On the fourteenth of the month Adar (March), is the feast of "Pnrim,"
observed throughout the world, by all the Jews, in honor of Esther, the
Queen, who, upon that day, [)reserved the people of Israel from the
conspiracy of a wicked Haman. This feast is celebrated by reading over
the history of Esther twice, after which the whole day is spent in
pleasure and amusement.

The ninth day of the mouth Ah (August), they keep as a fast day,
in commemoration of the destruction of their two temples, for on this
day they were both destroyed. They meet in their Synagogues on this
day, put off their shoes, sit on the floor, and repeat the Lamentations of
Jeremiah, and mourning hymns composed by their Rabbles. Here, it
must be observed, that the Jews on tlieir fast days are not permitted to
taste anything from the eve of one day till the eve of the next day.

The Jews consider themselves in duty bound, and as a very laud-
able action, to visit the sick, and assist them in time of distress.

When any one is apprehensive that his life is in ajtjjarent danger,
he sends fcr several persons. One at least, if possible, must be a Rabbi,
or a pious Jew. In their jiresence, the sick man repeats in a solemn
manner the general confession, and then humbly begs of God, if it is his
blessed will, to restore him to his former state of health ; but if not
granted, ho recommends his soul to Almighty God, and prays tliat his
death may be accepted as an expiation for his sins. After this is over,
he begs pardon of all whom he may at any time have offended, and like-
wise forgives those who had done him wrong, even his most inveterate
enemies. In case he have children, or domestics, he calls them to his
bedside and gives them his benediction. If his own father or mother
be present, he receives their blessing ; and if he desires to make his will,
and dispose of the worldly estate with which God was pleased to bless
him, he is at perfect liberty to do it as he pleases.

There are some who, when dangerously ill, give cliarity to the poor,
contribute towards the synagogue, and ask a public prayer to be offered
up in their behalf, at Avliich time the Rabbi gives him an additional
name. This is called ^•fjj jVliD (Pidyon Xc/eah), which, they believe,
•will effect a change for the better.

HA-JKHUDIM AND MIKVEH ISRAEL.

When the person sick is in inuuediate ilaiiger of death, they never
leave his bedside, l)iit watch over hiui both day and niglit, in order to
be j)resent at the separation of the soid from the body. The person
wlio is present when the dying man expires, rends some part of his
clothes, and it is customary among them to throw out into the streets all
the water there is in tlie house, or that can be found in the neiglibor-
liood, which denotes that some one lies dead not far from the place.

The dead body is Avrapped in a sheet, and laid upon the floor, with
the face covered. A lighted candle is placed at its head. After the
corpse is thoroughly washed with warm water, he is dressed in his grave
clothes, of which has already been sjjoken, and is covered with his
TaJitli. Thus dre.ssed, the body is placed in a cotHu made specially for
it, with a linen cloth over it, and another beneath. A small Img of
earth is placed under the head, and then the cothn is covered with black
and carried out of the house. All the peojile Jittending crowd around
it, and as it is con.sidered very meritorious, as many as can, carry it upon
their shoulders to the grave. In some places the mourners follow the
coffin with lighted flambeaux in their hands, and sing mournful hymns
as they march along. The nearest relatives of the deceased must also
vend a .small part in one of their garments. When this is over, the
coffin, nailed \\]k is lowered into the gi'ave, and each of the friends thi'ow
a haudfuU of earth upon it, until the grave is filled up. On their dei)ar-
tnre from the grave, each one tears up two or three hand.sful of grass, or
something else, and throws it behind liim, at the same time re})eating
the seventy-second psalm. Then they wash their hands, and return to
their respective abodes, for no Jew is allowed to enter a liouse before he
lias wa.shed his hands. When the corpse is conveyed away to the grave,
a lighted lamp is jtlaced at the head of the bed, which burns for seven
days without interruption. Some Jews will e\en have it burning for
thirty days. They also place a glassful of water, and a towel, with the
lamj), for they believe that the soul of the departed comes to wash there
every night.

The nearest relatives of the deceased party, after returning home
from the bmial service, immediately sit down upon the flooi-, and having
taken off their shoes, are served with bread, wine, and hard eggs, with
which they refresh themselves. Those who are the nearest relatives
reside in the house for seven days, during which time they sit and eat
upon the floor, except on the Sabbath day, when thev, with a select
company, go to the synagogue. During these seven days, they ai-e not
permitted to do any manner of business. The husband must separate

JUDAISM.

tlu'V never
II order to
riie person
)iu't of his
streets all
! neighbor-
place.

tloor, -with
After the
n his grave
il with his
pecially for
nail bag of
with black
)wtl around
irry it upon
follow the
•iifid hymns
d must also
is over, the
lends throw
their depar-
of grass, or
repeating
return to
St; before he
the grave,
IS for seven
jurning for
1, with the
wash there

himself from his wife, and every morning and evening ten persons go
into the house of mourning to pray with them, and offer u\> an addi-
tional )ii~ayer for the sold of the departed one, on which great stress is
laid. The Jews dress in sucli mourning clotlies as is cu.stomary, accord-
ing to the country in which they live, for no di\ii\e directions are given
concerning this matter.

Aftci- tlie expiration of the seven days, they leave tlie house and
go to the synagogue, where they order lamps to bo lighted, procure
prayers to be read, and ]tromis(; charitable contributions for the sold of
the <lei)arted. This is repeated at the close of each montli.

If tlii're bo a sou of the deceased, he generally goes daily to the
synagogue, botli moi-ning and evening, and there re])eats a prayer called
Kd-dhli, for the soul of his depaiteil pai'cnt, for eleven months. Chil-
dren are obliged to visit the graves of their parents every year, and pray
tliere. The ilaily prayers for a departed soul cease at the close of the
eleven iiionths, for so long, they believe, the soul sutlers in Purgatory.

In some places, tliey set a monument o\er the givnc. nnd cut not
only the name of the deceased upon it, Imt also an index to his character,
BO that a man is able to di.scover, from the description on the tombstone,
what sort of a ])erson the buried was, and judge of his moral and religious
charactc)'.

ruing home

and having

eggs, with

i-st relatives
sit and eat
ith a select
ley are not
1st separate

CHAPTKR IV.

SYNAGOGUES.

Origin of Synngo{^iu's — A I/nvful AsscuiiMy — A Carait's Prayers.

SYNAGOGUES.

Although the wonl " Synagogue" is carely Ibiiml in the Old Testa-
ment, spelletl witli so many lettere in o\ii- Eriglisli Bihles, yet both
reason, aiul ivjuiviilcnt e-xpressions used there, do more than, })robal)ly,
jtersuade us, that such conventiojis and UKjeting places were no strangers
to Israel in those dayH.'''

It. IMiinelias, in thi; name oi' K. Ilijshaia, saith :- There were four
lunidred and sixty synagogues in Jerusalem : every one of which had a
house of the book and a house of doctrine, that is, where the Scripture
might be read, and a house of doctrine for traditions, that is, the Beth
Midrash. Tlu^ir jtreciseness in not commencing imblic worshij* before
liaving tlie number of ten adult male members present, arose fi"om this —
because they held tliat not to l)e a lawful congregation, nor pleasing to
God, in which theiv were not ten persons, "And they read not in tlie
law, nor in the prophets, or in the synagogue, nor lifted up their hands
(Priests), iniless there were ten persons present." For they thought
not that God was present there, if there were not so many present.
" The Divini* Majesty dwelleth not among less than ten. When the
holy, blessed God, conieth into the synagogue, and findeth not ton there,
he is presently angry : as it is said, Wherefore came I, and there was no

man:

I "

A CARAITK I'RAYEU.

Cantor — On account of the palace Avhich is laid waste :

People — We sit down alone and weep.

Cantor — On account of tlie temple whicli i.s destroyed:

People — We sit down alone and weep.

Cantor — On account of the wall which is pulled down :

* Synagogues must have been in existence Lefoie the first restoration. Conuiionly
they wero called Hateli Knesiotli (nDiDH D'D) •'^'"K-

A t'ARAITE PlJAYKIl.

)ia Testa-
yet both
probably,
strangers

were four
ich ha'l a
Scripture
the Beth
liip before
rom this —
^leasing to
lot ill the
t'ir hands
thought
present.
When the
ton thei-e,
re was no

Pnoiilfi — We sit down alone and weep.

Cantor — On account of our niajestv which is gone:

People — We sit down alone and weep.

CniUor -On account of the precious .stones which are burned:

People — We sit down alone and weep.

Cantor — On iicrount of the priests which hav(i stumbled:

People — We sit (h:)wn alone and weej*.

Cantor
Peiiple-

Cantor-
Peojdc-
Cantor-
People-
Cantor-
I'eople—
Cdidvr-
People-
Cantor-
People-
Cantor-
People-

On account of our kings who have despised Hhn:
We sit down alone and weep.

Anoth

'ler.

-\\'v beseech thee ha\ e mercy upon Zion :
-(iather the children of Jerusalem.

- .INtake haste, Kedeemer of Zion :
-Speak to the heart of Jerusalem.

-May beauty and majesty suiTomid Zion :
-And turn with thy mercy to Jerusalem.

- RfiUiember the shame of Zion:
-iMak(( new again the ruins of Jerusalem.

-May the royal government sliiiie again over Zion :
-Comfort those who moin-n at Jerus;dem.
-May joy and gladness be found at Zion :
-A bi-anch shall spring forth at Jerusalem.

Coimiionly

('HArTETl V.

TUNES, MUSIC, AND MELODY.

Music of the Ti'mpli', wliicli survives— Obsruritv of tlic suliji'i t -Xutun.' of llehrtw
iiotiUiou — Cluii'iirtfrof llflni'w .Mflmlics — ( 'Iiiisti:ni Chants jfloptu'd from Tuiuplf
Mfl'Mlics— .Specimens leilueed to nioilein notiition.

Tl'N'ES, Ml'SIi', VKI,i>l>Y.

Aftef tlioi. structiou of tlic Tt'ia|)le l)y the Romans, tinder Titus,
the voieo and liai'i) oF liotli Lcvitcs and poopk' Itccamc nnite, and the
snrt'evings the Israelitisli natioti underwent during tlie lir:st years of their
captivity aiul dispersion, h'ft them no leisure for the cultivation of music,
devotional or otherwi.se ; Init as soon as pu1)lic; worshi]) could be again
re-estal)lished, and "The utterance of the lips" had replaced the former
"offerings of bulls,' the ancient Avell-remendjered, and traditionally
preser\ed temi)le melodies, v. L're also re-introiluced, and the selection of
Psalms, v.'hich then and since have formed an integral part of their
prayers, were sung to them. It is scarcely to Itc doubted, that the
acknowledged efficacy of music, as a handmaid to devotion, and the
general inclination and aittitude of the Israelite nation for that sublime
art, led them, even during that period of cai)tivity and ilistress, to repeat
in their services, at least vocally, the ancient, traditional, and Acnerated
tones andsacred melodies, which they naturally then valued and cherished,
mort! as the sole remains of the former temple service, as consolatory
tones in their distress, and as the swecst reminiscences of better times of
national glory.

That most of these melodies were forgotten and lost in the course
of time, is a result which will not surprise any one acipiaint(>d with the
iinparalltded suff»;i'ings and dispersions tlu; Israelites had to endure,
during the many ages of their subsecpient history, especially when it is
also considered, that the most strenuous exertions of the learned have
hitherto failed to elucidate the music of the Greeks, the llomaiis, atid of
other ancient nations more powerftil and prosperous than the Israiilites,
and that the art of musical notation was not invented till the foiu'teenth
century. Still some, thotigh very few, of these melodies e.xist, of which
there is reason to sup})Ose, that owing to their h:iA'ing been traditionally
preserved, and transmitted from one generation to another, v.'ith religious
care and veneration, have reached our times.

TUNES, MUSIC, MELODV.

/•>

The remliiig of the Siurctl Scriptiucs, Wiin from the earliest times,
always iiccoinpiiuied by the oliservance of certain signs or accents
intended to determine the sense, :ind as musical notes, which, althougii
they liiivo a distinct form and figure, do not, nevertheless, present a
determinate sound like our present musical notes, but their soul is
dependent on oial insti'uetion, since the same signs vary in sound in
the various scriptural liooks, and are modulated according to the tonor
and contents of them.

In considering the structure and character of the ancient melodies,
tniditionally and orally descended to us, we find that either as original
compositions, or as adaptations, they are eminently calculated to fulfil
their intended ])nrpose ; for though simple in character, yet they are
sufficiently melotleous to please the ear, anil attract the iiudtitude. They
have the further merit of adaptability to the nse of a great mass, and
of whole congregations, who might, perha])s, be without the aid of
instrumental music to ginde and direct them.

Jlenee the ca\ise of their simplicity, in order to enable them to be
ac<[uired and executed by most voices, and also the reason of their
shortness, which, though it proves monotonous, especially in long
pieces, by the too frecpient rei)etition of the same melody, is an incon-
venience overlooked by them, for they feel themselves amply compensated
by the more important advantage of their being easily acipured and
executed by a mixed congregation, and as easily ti'ansmitted, by constant
practice, to following generations.

It has also Ijeen cleai'ly pnned, that the chants of the early Chris-
tians are derived from the temple melodies, and are adojited by them
from the Jews.

CHArTER VI.

ADORATION AND PRAYER.

A Prayer of Adoration jvud Supjtlication— A Morning Prayer — A Special Prayer for
Mondays and Tlmrsdays- roiifcssion and Prayer for Day of Atonement.

ADORATION" AND PRAYER.

The breath of all living bless Thy name, O Lord, our God I The
spirit of all flesh, continually glorify and extol Thy memorial, O our
King ! Thou art God from eternity to eternity ; besides Thee, we
acknowledge neither King, Kcdeenier or Saviour ; Thou redeemest,
delivcrest, niaintainest, and hast compassion over us, in all times of
trouV)le and distiess ; ^ve have no king but Thee. Thou art God of the
first, and (iod of the last, the God of all creatiu-os ; the Lord of all pro-
ductions ; Thou art adored with all naanner of praise ; who governeth
the universe with tenderness, and Thy creatures with mercy. Lo ! the
Lord neither slumbereth nor sleepetn, but I'ouseth those who sleep,
awakeneth those who slumber ; causeth the dumb to sjieak ; looseth
tliose that are bound ; sui)porteth the fallen ; and raiseth up those who
droop ; and therefore, Thee alone do we worship. Although our mouths
were filled with melodious songs, as the drops of the sea ; our tongues
with shouting, as the roaring billoM's thereof ; our lips with praise, like
the wide-extended firmament ; our eyes with sparkling brightness, like
the sun and moon ; our hands extended like the towering eagles ; and
o\xr feet as the hinds for swiftness ; we, nevertheless, are inca[)aV)le of
rendering sufficient thanks xinto Thee, O Lord, our God ! and the God
of our fathers ; or to bless Thy name, for one of the innumerable benefits
which Thou hast conferred on us and our ancestors. For Thou, O Lord,
GUI" God, didst redeem us from Egy[)t, and release us from the house of
bondage ; in time of famine didst Thou sustain us ; and in plenty didst
Thoii nourish us. I'hou didst deliA er us from the sword ; saved us from
p'stilence; and from many sore and heavy diseases, liast thou withdrawn
us. Hitherto Thy tender mei'cies have supi)orted us, and Thy kindness
ha{\ not forsaken tis. O Lord, our God ! for.sake us not in future.
Therefore the members of which Thou hast formed us, the spirit and
soul which Thou hast breathed into us, and the tongue Thou hast placed
in our mouths ; lo ! they shall worshi}), bless, j'l'O'ise, glorify, extol,
revereii/'e, sanctify and ascribe sovereign power unto Thy name, our

«lPr

ADORATLOX AND PltAYKR.

King ! every moutli shall aclore Thej, and every tongue shall swear
unto Thee; unto Thee every knee shall 1 end; eery rational being shall
woi'ship Thee ; every heart shall revere Thee ; the inward part and reins
shall sing praise unto Thy name ; as it is written — all my bones shall
say, Lord ! who Ls like unto Thee ? who delivered the weak froni him
that is too strong for him ; the poor and needy from their oppressors ;
who is like unto Thee? who is equal inito Thee; who can be conipai'ed
unto Thee ? great, mighty, and tremendous God ! most high God !
possessor of [Heaven and earth ! \s\- will praise, adore, glorify, and
bless Thy name ; so saith David — Bless the Lord, O my sonl ! and all
that is within me, Ijless His holy name. O God ! Avho art mighty in
Thy strengtli ! who art great by Thy glorious name ! mighty for evei*,
tremendous by Thy fearfid acts. The King ! who sitteth on the high
and exalted throne, inhabiting eternity, most tixalted and holy is Thy
name ; and it is written, i-ejoice in the i^ord, O ye lighteous, for to the
just, praise is comely. With the mouth of the upright shalt Tliou be
praised ; blessed with the lips of the righteous; extolled with the tongue
of the pious ; 1)y a choir of .saints shalt Thou be sanctified.

And in the congregation of many thousands of Thy peojtle, the
house of Israel shall Thy name, our King ! be gluritietl in song through-
out all generations; for such is tlie duty of every created being towards
Thee, Lord, our God I and the God of our fathers, to render thiinks,
to iiraise, extol, glorify, exalt, ascribe glory, ble.ss, niiignify, and adore
Thee with all the songs and praises of Thy servant Da%id, the sou of
Jesse, thine anointed. May Thy name be jivaiscd for ever, our King,
the Almighty, the King; the gi-eat and holy iu heaven and u[)on earth ;
for unto Thee appertainetli, () Lord ! our God, and the God of our fathers,
song and praise, hymns and 2)salMis, might and dominion, victory and
power, greatness, adoration, glory, holiness and majesty ; blessings und
thanksgivings arc; Thine from henceforth unto e\(a'lasting ! Dlesscd art
Thou, <) Lord: Almighty King, great with jiraises, Almighty to be
adored. Lord of wonders, who hast accepted songs of psalmody. King,
Alniig!)t\-, who livest eternally.

All heings give thanks unto Thee ; they all pniise Thee, and every
on.< declares that there is none holy like the Lord. They all extol Thee
forever, t) Thou who fonnest all things. (> (iodl who daily oi>enost
the portals of the gates of the east, and deavest the windows of the
tirmanu nt; bringest forth the sun IVom i!s place, and tlu- moon from the
place of its residence, and enlightenest the uni\erse, and all its inhabi-
tants, wineh thou didst create according to Thy attribute of nu-rcy.

HA-JEHrDDI AND MIKVEH ISRAEL.

Tliou wlio with mercy illuminated the earth and tliose wlio dwell therein,
and in Thy goodness every day constantly renewest the work of the crea-
tion. Thou art the only King to ho e.vtolled, praised, glorified, ami
exalted, over since the creation. Tliou art the everlasting God; in thine
abundant mercy have compassion on us; () Lord! Thou art our strength,
the rock of our fortress, the shield of our salvation, be Thou our defence.
There is none to be compared Avith Thee; nor is there any besides Theej
there is no other save Thee, and who is like unto Thee? There is none
to Ite compared with Thee, O Lord our God, in this world ; nor is there
any beside Thee, (.) our King! in a future state. There is no other s;'ve
Thee, O our Redeemer I in the days of the ^^Fessiah ; and v.'ho Avill be
like Thee, O our Saviour I at the resurrection of the dead 1

God is the I^ord of all productions; he is praised and adored by the
mouth of every soul l)reathing; his power and goodness till the universe.
Knowledge and understanding encircle him, wlio exalted himself above
the angels, and is adorned with glory on Jiis hea\enly seat. Purity and
rectitude are before His throne ; kindness and mercy complete his gh)ry.
Tlie luminaries which our God created are good ; for He formed them
witli knowltnlge, understanding, and wisdom ; l[e hath endued them
with power and might, to liear rule in the world. They 'e tilled with
splendor and railiate l)rig]itness ; their s[)lendor is gracel ' ;hroughout
tlie wcrld. They i-ejoice when going forth, and are glad at their return;
and with r(!verential awe perform the will of their Creator; they ascribe
glory and majesty to His name, joy and song to the commemoration of
His kingdom. He called the sun, and it rose in i'es})len.dent light ; and
at His look the moon iissumed its varying form. The wluile heaveidy host
ascribt; praise unto Him; tli" !-:cra[ihim 0}»hanini. and holy angels, ascribe
glory aiid majesty.

Who is lik(,' unto Tine, () i.oi'd ! amimg the mighty? Who is like
unto Thee, O Ljrd ! among the mighty i W'lio is like unto Tlice, glori-
ous in holiness, tremendous in praises, working miracles i

Thou strong rook of Israel, rise in assist a nci' unto rsra<'l, and relieve
acconUng to 'Hiy promis(>. .ludah ami Isi-ael. As for oiu- JJedeemer, the
Lord of Hosts is His name, tlie lioly one of Israel. IJie.ssed art 'J'hou, O
Lord 1 the lled(!emer of Israel.

««,'

I'H VYKr..

O Lord ! (ipeii TIkui my lips, and my moutli sh:dl d<nlaie Tliy
liraise.

ADORATION AND PRAYER.

Who is like

Blessed art Thou, () Lord, our God, and tho God of our fathei-s, tlie
God of Aljraliain, tlio God of Isaac, and tho God of Jacob ; the gi-cat (Jod !
powerful and tremendous ; the most high God ! l)0untifully dispensing
henefits, tlie Creator of all things, who, jemembering the piety of the
fathers, will send a Redeemer to their posterity, for His n;ime's sake, in
love. O King ! Thou art our .sup[)orter, Saviour and protector. Blessed
art Thou, O Loi-d ! the shield of Abraham. Thou, O Lord, art forever
powerful ; Thou rcstorest life to tlic deail, and art mighty to save. Sus-
taining by Thy benevolence, the living, and by Thine abundant mercy
animr ing the dead ; supporting those that fall ; healing the sick ; setting
at liberty those that are in bonds ; and pcjrformeth Thy faithful words
unto those that sleej) in the dust. Who is like inito Thee, < ) l.ord !
most mighty ] or who may be compared with Thee ! the King who killeth
and again restoreth life, and causeth salvation to iiourish. Who is like
unto Thee, most merciful Father ; who remembereth His creatui-es in
life. Thou art also faithful to levive the dead. Blessed art Thou, O
Lord I who revivest the dead. Thou art holy, and holy is Thy name,
and the saints praise Thee daily — Selah. Blessed art Thou, () Lord!
holy God I

lleturn us, ( ) our Father I to the observance of Thy law, and diaw us
near, O our King I to thy service ; and convert tis to Thee, by perfect
repentance. Blesse<l art Thou, (.) Lord I who luchsafest repentance;.

Forgive us, we lieseech thee, O our Father I for Ave liaNC sinned I
pardon us, O our King ! for \ve have transgressed ; for Thou art ready
to pardon and to forgiAc. IMessed art thou, () Lord, who art gracious,
and ready to pardon. () look upon our attlictions, we beseech Tliee, and
plead our cause ; and redeeni us speedily for the sake of thy name ; for
Thou art a mighty Redeemer. IMessed art thou, O Lord ; v, jio redeemest
Israel, ileal us, () Lord ! and we shall be healed ; save; us, and we sliall
be saved 1 foi- Thou art our praise. O grjnit \is a perfect cure for all our
wounds; for Thou art an omniimtent King! a meiriful and faithful
riiysician. Blessed art Thou, () Lord I who healeth tlie diseases of His
people Israel. <) Lord, our God I liless this year fo)- us. as also evoiy
species of its fruits for our benelit ; and l)estow dew and rain b»r a liless-
ing upon the face of the earth. () satisfy us with Thy gooilness, and
bless this yeai- as other good and fruitful years. I>lessed art tliou, ()
Lord ! who blesseth tho years. ( ) sound the great cornet as a signal for
our freedom ; hoist the banner to collect our captives, so that we may all
bo gathered together from the four corners of the earth. Blessed art
thou, Lord ! who gather together tlie outcasts of his ])eople Israel.

HA-JEHUDLM AND MIKVKH ISRAET,.

O restore our judges as aforetime, and our counsellors as at the
beginning ; remove from us soi-row and sighing. O Lord ! reign Thou
alone over us in kindness and mercy ; and justify \is in judgment.
Blessed art Thou, () Lord ! the King who loveth righteousness and jus-
tice. O let the slandertn-s have no hope ; all the wicked be annihilated
speedily, and all the tyrants be cut otl" quickly ; hum])le Thou them
quickly in our days. Blessed art Thou, Lord ! who destroyest
enemies, and humblest tyrants. O Lord our CJod ! may Thy tender
mercy be moved toward the just, the pious and the elders of Thy people,
the house of Ismel ; the remnant of their scribes, the virtuous strangers,
as also towards us ; and bestow a good reward unto all those who faith-
fully put their trust in Thy name ; and grant that our portion may ever be
with them. Blessed art Thou, O Lord ! who art the support and confidence
of the just. O be mercifully pleased to return to Jerusalem, Thy City ; and
dwell therein, as Thou hast promised. O rebuild it shortly, even in oiu-
days a structure of everlasting fame, and speedily establish the throne
of David thereon. Blessed art Thou, () Lor<l ! who rebuildest Jerusalem.
() cause the oirs[)ring of Thy servant, Da\id, speedily' to flourish, and let
his horn be exalted in Thy salvation ; for we daily ho[)e for Thy salvation.
Blessed art thou, ( ) Lovi], who causest the horn of salvation to bud.
Hear our voice O Lord, our God ! () have coui])asslon and mercy upon
us, and accept our prayers with mercy and favor ; for Thou art ()mni})0-
tent. Thou hiu-kenest to prayers and supplicutioiis, and from Thy ju'e-
senoe, O our iviug I di:siiiij,s us not empty ; for Thou hcarcst the jirayers
of Thy iK'Oph^ Terael in mercy. Blessed art TIkmi, O Lord, who harken-
est tlie pi-ayers. Gniciously accept, () Loi'il, oui' Ood I Thy people
Israel, and liave regai'd unto their prayers. r>('stoi-i> tlie service to the
inner part of Tiiine house, and :>cce]tt of the burnt offering of Israel, and
their pi-ayers with lc)\e and favor. zVud luay the service of Isrtud, Thy
people, be ever jileasiug to Thee. Our God ;nid the (rod of our lathers,
shall cause our pniyers to ascend, and come, approach, be seen, accepted,
heard, and be tliouylit on : and be renu'mbered in remembrance of us,
and in i-cmembvance of our fathers ; in reinembrMucc of Thin(! anointed
Messiah, the son of David, Tliy sei'Mint, and in reuicnibrance of Jerusa-
lem, Thy holy city, and in eonnnemmoration of Thy p('0j)le, the house of
Israel, before Thee, to a good issue : With favor, with grae(>. and with
mercy, to life and jjeace. O Lord, our Hod I remember us thereon for
good; visit us witli a blessing, and save us to enjoy life ; and with the
word of salvation and mercy, ha\e compassion, and be gracious unto us.
O have mercy upon us. ami save us, for our eyes are continually towards

COMMENCEMENT OF MORNIN(J PRAVEK.

Thee, for Tliou, O God ! art a merciful and gracious King. () that our
eyes may beliohl Tliy return to Zion with mercy. Blessed art Thou, O
Lord, who re.storeth His Divine presence unto Zion.

We reverentially acknowledge that Thou art tlie Lord our God, and
tlie God of our fathers, tlie God of all creatures ; our Former, the former
of the beginning; lot blessing and thaidvsgiving be asciibed unto Tliy
great and holy name, for Thou hast preserved us alive and suppoi-ted us ;
even so grant us life, be gracious and assemble our cai)tives at the courts
of Thy sanctuary, and to perform Thy holy will with an upright heart,
for with gratitude Ave confess thee. Blessed be God, to wliom api)er-
taineth all grateful praises.

AV^'e adore Thee for tlie miracles, the redemption, mighty deeds, sal-
A'ation and triumph which Thou didst bestow upon our ancestors in former
time. O grant peace, happiness and blessing of race, favor and mercy,
unto us, and all Thy people Lsrael ; bless us, even all of us together, our
Father ! with the light of Thy countenance ; for by the light of Thy
countenance hast thou given us, O liOrd, our God, the law of life,
beue\olent love, righteousness, blessing, mercy, life and peace ; and may
it please Thee to bless Thy people Israel, at all times, with Thy peace.

O, my God, be ])leased to giuxrd my tongue from evil, and ray lips
from \ittciing deceit. And be Thou silent, O my soul, to those who
curse me, and grant that my soul may be humble as the dust to eveiy
one. ()])en my heart to receive Thy law, that my soul may pursue Thy
commandments. S})eedily, I Ijosoech Thee, frustrate the devices and
destroy the maginations of all those who thiidc evil against me. O
gnint it for Thy name ; grant it for Thy right hand ; grant it for Thy
holiness ; grant it for Thy law; tliat Thy beloved may be delivered. O
save me Avith Tliy right hand, and answer me. ]Mav the Avords of my
moutli, iuid the meditations of my heart, be acceptable! in Thy i)resence
^^lay He Avho maketh jieace in His high heavens, grant peace unto us
and all Israel.

Let it be acceptable before Thee, O Lord, our God I and llie God of
our fathers, that the Holy Temple may spi-edily l»e re-l)uilt in our days,
and let our portion be in Thy law.

CO.MArENL'EMENT t)f AI()I!N1N(; IMIAVKK.

Blessed is Ho Avho said, "and tlie Avorld existed;" blessed is He ;
I'Ussed is the Creator of the l)eginning ; blessed is He that sayetli and
7

HA-JEHUDIM AND MIKVEH ISRAEL,

accomplished ; blessed is He who decreeth and establisheth ; blessed is He-
who hath comiiassion on all ci-eatures ; blessed is He who conipensateth
good reward to those who fear him ; blessed is He who liveth for ever and
existeth everlasting ; blessed is He who redeemetli and preserveth ; blessed
is His name ; blessed art Thon O Lord, our God ! King of the Universe !
the Almighty, merciful Father ! who is praised with the motith of His
people ; extolled and glorified with the tongue of His saints and servants ;
therefore with the psalms of David, Thy servant, we will praise Thee, O
Lord, our God ! and with songs and praises we Avill magnify, praise and
extol Thee ; yea, we will remember Thy name, and proclaim Thee our
King ! our God ! the only one who liveth eternally. The King, pi-aised
and glorified be His great name for ever. Blessed art Thou, Lord!
a King magnified with praises.

SPECIAL miAYKK FOK MONDAYS AND THURSDAYS.

He, the most merciful ! forgiveth iniquity and destroyeth not ; yea,
He frefjuently turneth His anger away, and awakeneth not all His Avrath.
O Lord ! withhold not Thy mercies from us ; let Thy benignity and truth
pi'eserve us continually. Save us, O Lord, our God ! and gather lis from
among the nations, that we may give thanks unto Thy holy name, and
glory in Thy praise. If Thou Avilt mark our iniquities, O Lord ! who
will be able to exist? But forgiveness is with Thee, that thou mayest
be revered. O deal not with us according to our sins, nor reward lis
accordhig to our iniquities. Although our iniquities testify against us,
O Lord ! yet grant our request, for Thy name's sake. O Lord, remem-
ber Thy mercy and benevolence ; for they are everlasting. The Lord
will answer us in o day of trouble ; the name of the God of Jacob shall
be our refuge. Save us, O Lord ! The heavenly King shall answer us
on the day when we call. Our Father, and our King ! be gracious unto
us, and ipgard us, for we are destitute of good works ; act therefore char-
itably by us, for Thy name's sake. O Lord, our God ! hear the voice of
our supplications, remember the covenant with our ancestors, and help
us for Thy name's sake. O Lord our God ! who has brought forth Thy
peojile out of the land of Egypt with a mighty hand, and didst acquire a
glorious name ; we acknowledge that we have sinned, we have done
wickedly. O Lord I according to all Thy righteousness, we beseech Thee,
to let Thy anger and Thy wrath be turned away from Jerusalem, Thy
City, and Thy holy mountain ; for on account of our sins, and the ini-

SPECIAL PRAYER FOR MONDAYS AND THURSDAYS.

eased is He
mpensatetU
for ever and
eth ; blessed
5 Universe !
3uth of His
\d servants ;
^ise Thee, O
r, praise and
m Thee our
[ing, praised
LOU, O Lord !

■eth not ; yea,
ill His wrath,
lity and truth
athor us from
)ly name, and
) Lord ! who
thou niayest
or reward xis
fy against us,
liOrd, remem-
Tho Lord
if Jacob shall
all answer us
gracious unto
lerefore char-
|r the voice of
jors, and help
ght forth Thy
idst acquire a
e have done
|beseech Thee,
rusalcm, Thy
and the ini-

quities of our ancestors, Jerusalem, and thy people, are become a reproach
to all who surround them. Now, therefore, O our God ! hoar the
prayer of Thy servant, and his supplication, and cause Thy countenance
to shine uj)on Tliy sanctuary, whicli is desolate, for Tliy sake, O Lord I

O my Cod ! incline Thine ear, and hear; open Thine eyes, and ])e-
hold our desolations, and the desolation of Thy City, which is called by
Thy name ; for we do not presume to present our supplication before
Thee, for our righteousness, Init for Thy great mercy. O Lord, hear.
Loi'd, forgive. O Lord, be graciously attentive, and grant our retpiest ;
delay not, for Tliine own name sake. my God ! for Thy City ami Thy
people are called by Thy name. Our Father, avIio art a merciful
Father, sliow us a good token, and gather our dispersions from the four
corners of the earth. Tlien sliall nations know, and acknowledge that
Thou, O Lord, ai-t our God. And now, our Lord, Thou art our Father,
and we are but as clay, yet hast Thou formed us, and Ave are the work
of Thy hands. ( ) Save us, for Thy name's sake, our Creator, for Thou
art our King and Redeemer. O ]jord, have com])assion on Tliy people,
and deliver not thine lieritage to reproach, suffering the nations to rule
over them ; for wherefore should they say among the people, where is
their God 1 We know we have sinned, and there is none to intercede
for us ; but Thy great name, we liopc will support us in time of trouble.
We know we are destitute of good works, act therefore charitably by us,
lor Thy name's sake. As a father hath compassion on l.is, so have Thou
compassion on us, O Loi-d, and save us, for Thy name's sake. O have
pity on Thy peo}>lo, and be merciful to thijie heritage ; spare us we
beseech Thee, according to thine abundant mercy. O be gracious unto
us, and answer us ; for righteousness is thine, U Lord ! Thou performest
wonders at all times.

We beseech Thee to look kindly, and compassionate Thy people
speedily, for Thy name sake ; and through Thine abundant mercy, O Lord,
our God ! be merciful to spare, and save tlie sheep of Thy 2>asturo ; and
suffer not Thine anger to prevail against us, for our eyes look in suspense
towards Thee, O save \is, for Thy name's sake. Have mercy upon ns,
and answer us in time of trouble, for .sahation is thine, O Lord, and our
hope is in Thee. Tiioii art the God of forgiveness. O pardon us, we
beseech Thee, for Thou, O God ! art good and ready to forgive, and Thou,
O God I art a most gracious and merciful King.

O most merciful and gracious King I we be.seech Thee to remember,

and have respect to the covenant made Ijetween the parts, and let the

binding of the holy child (Isaac) be continually seen before Thee, for the

■m:

HA-JEHUDIM AND MIKVEH ISRAEL.

sako of Israel. Oui* Father and our King I O bo gracious \uito lus, and
answer ii.s, for we are called by Thy great name. O Thou Avho workest
wonders continually, act by us according to Thy tondor mercy. Thou
wlio art gracious and merciful ; hav(! respect to us and answer us in time
of trouble ; for \into Thee, O Lord ! l)elongeth salvation. Our Father,
and our King, who irrt oui* shield, we beseech Thee, not to do unto \is
according to our evil doings. O Lord, remember Thy mercy and tender
kindness, and save us according to Thine abundant goodness ; and have
compassion on us, for we acknowledge no other God l)osido.H Thee. O
Lord our God, our Greater, forsake us not ; neither be Tlioii far from
us ; for our soul is ojipressed. O deliver us from the sword, cajitivity,
2)estilence, plague aiid all manner of trouble and sorrow, for we hope in
Thee ; init us not therefore to sliame, O Lord, our God ; but cause Thy
countenance to shine on us, and remember unto us llie covenant of
our ancestors, and save us, foi* Tliy name's sake. O behold our afflic-
tions, and hear the A^oice of ]irayers, for Thou hearest the prayer of every
mouth. O most merciful and gracious Gotl, have compassion upon us,
and on all Thy works, for there is none like unto Thee. Lord, our
God I our Father, King, Creator, and Redeemer, we beseech Thee noAv
to pardon our tiansgressions. Thou art The living and ever existing
(rod, mighty in power, gi'acious and benificeut to all Thy works ; for
Thou art the Lord our God. () God, Avho art Joug-suflering and full of
compassion, deal by us according to Tliine abundant nuH'cy, and save us,
for Thy name's sake. Hear our prayers, O our King ! and deliver lis
from all trouble and sorrow. Thou art our Father and our King, and
we are called bj' Thy name ; deal therefore kindly by \is, for Thy name's
sake. O desert wsi not, nor forsake \is, our former; for Thou, O God !
art a most gracious and mercifid King.

O Lord, oiu- God ! tliero is none like unto Thee, gi-acious and
merciful. G Omnipotent ! there is none like unto Thee, long-suftering
and abundant in mercy and truth : save and deliverer us, O Omnipotent,
from storms and earthquakes. Eemember Thy servants, Al)raham,
Isaac and Jacob : look not unto our stubbornness, nor to our wicked-
ness, nor to our sins. Turn, from thy fierce wrath, and alter the decree
concerning the evil against Thy people ; and remove from us the stroke
of death, for Thou art merciful : for such is Thy divini; attribute, to
shew mercy gratuitously throughout every geiieration. Have compas-
sion on Thy jicople, O Lord I and sliield us from Thy wratli ; and
remove from iis the afflictive jilagues, and every evil degree, for Thou
art tlie guardian of Israel. Righteousness, O Lord I is Thine ! but unto

PUAYKK AND CONFESSIONS ON DAY OF ATONEMKNT.

US, confusion of face. Wlioi-*^'foio should we conijilaiii ? foi- what can
we say! Wliafc can we dcchiro ? or how shall W(; justify ourselves?
Let us searoli and t-xaniine our ways, and return unto Thee, for Thy
right hand is stretclied oiit to receive the penitent. () Lord I save us
now, wo bost'och Tlice. O Lord ! prosper us now, we beseech Thee.
O liOrd ! we beseech Thee, answer \is when we call. Unto Thec^ O
Lord ! we look : in Thee, O Lord, we confide. O be not silent; alHiut
us not, for the heathens say, their hopt; is lost ; but imto Tliee alone
shall every knew bend, and tho.se of high stature bow down.

O Thou, who art ready lo receive penitent sinners ana tran.sgre.ssors,
forget us not for i^ver ; foi- our increasing troubles disturl) our souls.
Our Father and our King ! although we be destitute of righteousness
and good woiks, yc^t renieniber unto \is the covenant math, with our
ancestors, and our testimony which we liear daily, that Thou, O Lord !
art a Unity. U have respect to our atllictions ; i'ov tlu; troubles of our
heart, and our ]).iins, are abundant. ILne coui[ias.sion on us, O Jjord !
in the land of oui- captivity, and ])()ur not Thy lierce anger upon us,
for we are Thy people, the children of Thy covenant. () Omnipotent !
have res|)ect to our diminished glory among the nations, and our abhorred
state : which is eipial to the defilement of a woman during the time of
her scveration. flow long shall Thy strength nMiiaiii in ca])tivity, and
Thy glory in the power of the enemy ? Awaken Thy might and Thy
jealo\isy against Thine enemies, so that they may be put to shame, and
be dismayed at the loss of their power ; but suffer not our weariness to
seem light in Thy presence. O cause Thy mercy to precede the day of
our trouble ; and though not for our sake, yet do it for Thine own sake,
and destroy not the memorial of our residue, ))ut ije gracious unto a
peoide who, with fervent love, twice daily proclaim the miitv of Thy
name ; saying, hear O Israel, the Lord is our God, the Lord is a Unity.

PRAYKR AND CONFESSIONS ON THE DAY OF ATONE.MENT.

Thou dost put forth Thy hand to transgressors, a)id Thy right hand
is stretched out to receive the penitent ; and thou hast taught us, O
Lord, our God I to make confession in Thy presence of all our iniquities,
that we may restrain our hands from fraud; for thou wilt receive us,
■when we turn with perfect repentance, as thou didst the burat-offeringa,

IIA-JEIIUDIM AND MIKVEH ISRAEL.

and sweet savours that were offered in Tliy presence, for the sake of Thy
word wliich Thou jiast spoken ; for there is no end to the burnt offerings
of our sins', nor any number to tlie sweet s;ivour nf c)ur trosjnisscs ; Thou
knowest al.':o that our end is to be food for the worm and insect ; tliere-
foro hast Tliou multipUed our means of par(k)n. What are we] Wliat
is our life? \V'hat is our piety? What is our righteousness? What is
our salvation? Wiiat is our ])0wer ? What is our might] AVhat
shall Avo say in Thy presence, O Lord, o\u- God I and the God of our
Fathei--' ' Are not tho mightiest heroes as nothing beibre Tliee] And
men of fame iis if they had not existed ; wise men, as if they '.vt-'re with-
out knowh'dgi?; and the intelligent, as if void of uudoir,tandiiig; for the
majority (jf our actions is emptiness ; and the days of our life but vanity
in Tliy prcs-'iice ; aud man's [>re-('minence over the Ijcast is nought ; for
all is vanit3\

Thon didst distinguish man from the l)eginning, and didst favour
him that he might stand in Thy presence ; for who can say unto Thee,
what doost 'i'liou '?

And although He be righteous, what can He gi\ e unto thee 1 But
in love hast Thou given us, (.) Lord, our God ! this day of atonement,
a termination, pardon, and forgiveness for all oui* inicpiities, that we may
restrain our hands from fraud ; and return to iiorform the statutes of
Thy will with an upright heart. Aiul through Thine abumlant mercies,
deign Thou to compassionate us ; for Thou dost not delight in the
destruction of the world ; as it is said, seek ye the Lord while He may be
found ; call ye upon Him while he is near at hand. And it is said, let
the wicked forsake his way, and the inicpiitious man his thoughts ; and
let him return unto the Lord, for He Avill receive him with compassion ;
and unto our God, for He aboundeth in forgiveness. And Thou, God of
forgiveness, art gracious anil merciful, long-suffering, and abundant in
mercy ; diffusing good iibundantly. Thou dost alst) delight in the repent-
ance of the wicked ; and hast no pleasure in tlu'ir death ; as it is said,
say unto them, as I live saith the Lord God, I have no pleasure in the
death of the wicked ; but that the wicked turn from His evil way, and
live. Turn ye, turn ye from your evil ways ; wluu-efore will ye die,
O house of Israel ? And it is said, have I any pleasure in the death of
the wicked, saith the Lord God ; but rather that he turn from his evil
■ways and live. Anil it is said, for I liave no pleasure in the death of
him that dieth, saith the Lord God, therefore turn ye and live. For
Tho\i art the pardoner of Israel, and who grautest remission of sins unto
the tribes in Jerusalem, and besides Thee there is none to whom we
appeal for pardon and forgiveness.

PRAYER AXD CONFESSION ON THE DAY OF ATONEMENT.

Our Goil, and Ctocl of our ancestors, may our prayers come before
Thee, and withdraw not Thyself from our supplications ; for we are not
so shameless of face, or hardened as to declare in Thy presence, O Eter-
nal ! our God ! and the God of our ancestors, that we are righteous, and
have not sinned ; verily, (we confess) we have sinnod.

We liave trespassed, we have dealt treacherously, avo have stolen,
we have spoken slander, we have committed iniquity, and have done
wickedly; we have acted presumptuously; we have committed violence;
we have framed falsehoods ; we liave counselled evil ; we have uttered
lies; we have scorned; we have rebelled; we have blasphemed; we have
revolted ; we have acted perversely ; we have transgressed ; we have
oppi'essed; wo have been stilf-uecked ; we have acted wickedly; we
have corrupted; we have done abominably ; we hare gone astray, and
caused others to err ; we have turned aside from Thy excellent precepts»
and institutions, and Avhich hath not profitted us; but Thou art just con-
cerning all that is come upon us; for Thou hast dealt most truly, but
we have done wickedly.

O ! what shall we say in Thy presence, O, Thou, who dwelleft
above the Universe] Or, v,-hat shall we declare unto Thee, who re
siclcth above the skies ? Knowest Thou not all the secret things, as well
as the revealed 1

Thou knowest all the secrets of the world, and the most liidden.
transactions of all living. Thou searchest all the inward parts, and
examinest the veins and heart ; so that there is nothing concealed from
Thee, neither is there anything hidden fx*om Thy sight. O may it then
be acce})table in Thy presence, O Eternal, our God ! and the God of
our fathers, to pardon all our sins, and forgive all our iniquities, and
grant us reniis on from all our transgressions. For the sin which we
have conmiitteu against Thee, either by compulsion or voluntarily.
And for the sin which we have committed against Thee, with a stubborn
heart.

For the sin which we have committed against Thee, out of igno-
rance. And for the sin which we have committed against Thee, with
the utterance of our lips.

For the sin which we have committed against Thee with incestuous
loudness. And for the sin which we have committed against Thee,
either publicly or secretly.

For the sin which we have committed against Thee with deliberate
deceit. And for the sin which we liave coomiitted against Thee, with.
speech of the mouth.

!ii

HA-JEHI'DIM AND MIKVEII ISRAEL.

ii|!!ii-

For tlie sin which we have coniiuitted against Tlieo, hy oppressing
our ueighlxjiir. And for tho sin which we Inwo comniittt'd against Theo,
by the evil cogitation of tho heart.

For tlio sill wliich wo have committed against Thee, by assembling
to commit fornication. And for tlio sin which wo have committed
against Thoc, V)y acknowledging o\ir sins with ciir mouth, (hut do not
repent in our heart.)

For the sin which we have committed against Tliee, by despising
our parents and teachers. And for tho sin which we have committed
against Thoe, either presumptuously or ignorantly.

For the sin which wo have committed against Thee, witli violence.
And for the sin which we have committed against Tiiee, by the profana-
tion of Thy name.

For tho sin which we have committed against Thee, with detiled
lips. And for tho sin which we have committed against Thee, with
foolish expressions.

For the sin which wo have committed against Thee, with evil
imagination. And for the sin which we have committed against Thee,
either knowingly, or without deliberation.

Yet for all of them, O God of forgiveness, forgive us, pardon us,
and grant us remission,

For tht) sin which we have committed against Thee, by denying
and lying. And for the sin which we have committed against Thee, by
taking or giving a bribe.

For tho sin which we have committed against Thee, by scoffing.
And for the sin which we have committed against Thee, by calumny.

For the sin which we have committed against Thee, in traffic. Ajid
for the sin which we liave committed against Thee, in meat and di'ink.

For the sin which we have committed against Thee, by extortion
and usury. And for the sin which we have committed against Thee,
by immodest discourse.

For the sin which we have committed against Thee, by chattering.
And for the sin which we have committed against Thee, Avith the twink-
ling of our eyes.

For the sin which Ave haA'e committed against Thee, by our haughty
looks. And for the sin which we have committed against Thee, with
sLamelessness.

Yet for all them, O God of forgiveness, forgive us, pardon us, and
grant us remission.

IMIAYKR A\» CONFESSION ON THE DAY OF ATONKMENT.

81)

For the sin wliich we liiivo coinniitted iigaiust Thoe, by shaking off
the yoke of thy law. Ami for tlie sin wiiicli wo have comniittetl against
Thee, hy litigiousness.

Foi* tho sin which wo have comniitteJ against Tlioe, hy treachery to
our neighbor. And for tlie sin wliich we have coniniitteil against Thee,
by envy.

For tho sin which we have committed against Thoc, by levity. And
for the sin Avhich we have coinniitUsd against Thee, by our stubbornness.

Fo!' the sin which we have committed against Thee, by running
swiftly to (l<» evil. And for the sin which we have com?nitted against
Thee, by tale-bearing.

For the sin which wc have committed against Thee, by false swear-
ing. AtkI for the sin which we have committed against Thee, by cause,
less enmity.

Fur the sin which we have committed against Thee, by eml)ezzle-
meut. And for tho sin which we have committed against Thee, by
extasy.

Yet for all them, O God of forgiveness, forgive us, jjardon us, and
grant us remission. Also for the sins for which we were obliged to bring
a burni-oftering.

And for the sins, for wliich we were obliged to bring a sin-offering.

And for the sins, for which we v '^•re obliged to bring an offering
according to our ability,

And for tlie sins, for which we were obliged to bring a trespass-
offering, either for a certain or doubtful sin.

And for tlie sins, for which we were obliged to suffer -1 e stripes of
contumacy.

And for the sins, for which we were obliged to suffer flagellation.

And for tlie sins, for which wo incurred the penalty of death by the
hand of God.

And for the sins, for which we incuri'ed the penalty of extirpation
and being childless.

And for ou .sins, for which we have incurred the penalty of four
kinds of death, formerly inflicted by our tribunal of justice, viz. : —
Stoning, burning, beheading, and strangling ; for transgressing aflimative
precepts, or negative precepts ; whether an action be appropriated
thereto, or not, as well as those which are known to us, as those which
are unknown unto us, wo have aU'eady ir'-.Je confession of them before
Thee, O Lord, our God ! and the God of our fathers.

HA-JEHUDIM AND MIKVEH ISRAEL.

And those wliich are unknown to ns, are known and evident before
Thee, as it is r.aid the secret things belong unto Thee, O Eternal, our
God! but the revealed things belong unto us and our posterity for ever,
to perforin all the words of this Liw, for Thou art the pardoner of Israel,
and who grantelh remission of sins unto the tribes of Jeshurun in all
ages ; and besides Thee, there is none to wliom we appeal for pardon
and forgiveness.

O my God ! before I was formed, I Avas unworthy: and now that I
have been formed, am as though I had not been formed ; dust I am at my
life-time, and more at my decease. Behold, I stand before Thee as a
vessel full of shame and confusion. may it be acceptable in Thy pre-
sence, O Eternal, my God ! and the God of my fathers, to assist me, that
I sin no more ; and the sins which I have already committed aff "nst
Thee, blot out through Thy mercy, but not by Thy chastisement ami
malignant sickness.

C.IiOSING PRAYER ON DAY OF ATOXEJIKXT.

Thou dost put forth Thy hand to transgressors, and Thy right hand
is stretched out to receive the penitent ', and Thou hast taught us, O
Lord, our God I to make confession in thy presence of all our ini(piities,
that we may restrain our hands from ft-aud j for Thou wilt receive us,
when we turn with perfect repentance, as thou didst the burnt-offer-
ings and sweet sa^-ours that Avcre offered in Thy presence, for the sake of
Thy word, which Thou hast spoken; for there is no end to the bumt-
offerings of our sins, nor any number to the sweet s;.. >-our of our tres-
passes; Thou knowest also, that our end is to be food for the worm and
insect ; therefoi-e, hast Thou multiplied our means of pardon. What
are we? What is our Hfel What is our piety 1 What is our right-
eousness ? What is our salvation 1 What is our poAver 1 ^Vhat is our
might ? What then shall Ave say in Tliy presence, Ijord, our God !
and the God of our fathers 1 Are not the mightest heroes as nothing,
before Thee ; the men of fame, as if they had not existed ; Avise men, as
if they Avere Avithout knowledge ; and the intelligent, as if void of under-
standing ? For the majority of our actions is emi)tiiiess, and the days
of our life but vanity in Thy presence ; and man's pre-eminence over
the beast is nought, for all is vanity.

Thou didst tlistinguish man from the beginning, and didst favor
him, that he might stand in Thy presence; for who can say unto Thee,

CLOSING PRAYER ON DAY OF ATONEMENT.

What doest Thou ? And although he be righteous, what can he give
unto Tliee? But in love hast Thou given us, O Lord, our God ! this day
of atonement, a termination, pardon, and forgivehess from all our ini-
cjuities, tliat we may restrain our liands from fraud ; and return to
perform tlio statutes of Thy will with an upriglit heart. And
through Thine abundant mercies deign Thou to compassionate us ; for
Thou dost not delight in the destruction of the world ; as it is said,
seek ye the Lord while he is near at hand. And it is said, let the
wicked forsake his way, and the iniquitious man his thoughts ; and let
him return unto the Lord, for He will receive him with compassion ; and
unto our God, for He abonndeth in forgiveness. And Thou, O God of
forgiveness, ai-t gracious and merciful, long-suffering, and abundant in
mercy ; diffusing good abundantly. Tliou dost also delight in tlie rej)ent-
ance of the wicked ; and hast no pleasure in their death ; as it is said,
say unto them, as I live saith the Lord God, I have no pleasure in the
deatli of the wicked ; but that tlie wicked turn from his evil way and
live. Turn ye, turn ye from your evil ways ; wherefore will ye die, O
house of Israel ? And it is said, have I any pleasure in the death of the
wicked, saith the Loi'd God, but rather that he turn from his evil ways
and live. And it is said, for I have no pleasure in the death of hiin
that dieth saith the Lord God ; therefore turn ye and live. Fcr Thou
art tlio pardoner of Israel, and who grantest remission of sins unto the
tribes in Jesurun, and besides Thee there is none to whom we appeal for
]iar(lon and forgiveness.

CHAPTER VII

CONFIRMATION CEREMONY, AS PRACTISED AMONG THE

REFORMED JEWS.

The candidates for this oi-diuauce, if boys, are dressed in black suits^
and if girls, in white, (among the Orthodox Jews, girls are never con-
firmed,) each bear a prayer-book under their ai-m, and on some occasions
a boquct of floAvers in the hand. The Raljbi receives the candidates with
the words of the Psalmist, " Blessed be he who cometh in the name of
the Lord," etc., after which the young recite a prayer suitable to the
service. This done, the Rabbi addresses the congregation on the im-
portance of the occasion. At the conclusion of the address, he turns to
the young, and questions them on the outlines and principles of their
religion. We will quote some of the questions and replies :

What is religion ?

Religion is a system of doctrines, to regulate the conduct of man
towai'd God, toward his fellow-man, and toward himself.

What is Judaism 1

Judaism is the religion revealed Ijy God, taught by Moses, and
expounded by the Prophets, and Sages of Israel.

What is the first fundamental doctrine of Judaism ]

There is one God, who is the Creator, Governor and Preserver of
the universe, and the only God, Ruler or King, acknowledged by Israel,
as Sacred Scriptures teaches : " Hear, Israel, God is our Lord, God i.s
one.

What is our second fundamental doctrine J

Man was cx'oated in the im.ige of God ; he was gifted with a divine
nature, capable of the utmost development, and he prefers, if circum-
stances do not corrupt him, justice to injustice, virtue to vice, and
godliness to im}>iety.

What is the third fundamental doctrine ?

It is the duty of man to Avorship Gotl, do His will, imitate His
perfections, and love Hin» above all things ; to love his neighbor, the
stranger, and his enemy, and to preserve his own life, cultivate the
godly sentiments of his heart, develop his mind, strive at perfection, and
become holy as Gotl is holy.

What is the fourth fundamental doctrine \

CONFIRMATION CEREMONY AMONG THE REFORMED JEWS. 03

God delights in justice, virtue and purity, and is displeased by
wickedness and impurity. He created man with auch a nature, that he is
happy only in the practice of justice, virtue and purity ; but man fre-
(piently errs, and God, in order to restore him to happiness, rewards the
good, and punishes the evil doer, here and hereafter, in this world, and
in the world to come.

After some further questions, the Decalogue is recited, also the three
different duties of man, and the holidays, and their causes.

The candidates for confirmation, then declare their firm will to live
and die in the religion of Israel. Next follows the blessing " Every one
according to his qualities, he blessed them," in imitation of father Jacob.

During the intervals, the choir sing different parts of Holy Wi-it,
as also several choruses.

ct of nian

tivate the

CHAPTER VIII.

THE DAY OF ATONEMENT.

Preparation — Repentenoo — Confession — lluniiliatioii— Atonement —Interpretation of
i'aalms ex., ami Isaiah ix., 6.

THE DAY OF ATOXEMENT.

The tenth day of Tishri (September) is set apart by Sacred Scrip-
ture as the Day of Atonement, in regard to wliicli it is promised, " For on
this day he will pardon you, to jjurify you from all your sins, that you be
pure before your Grod." The last part of this verse is expounded by the
ancient doctors, " Sins committed between man and his God are par-
doned on the Day of Atonement, but sins committed between man and
man, are not pardoned on the Day of Atoiiement, until satisfaction has
been given to the offended neighboi-."

Besides the additional sacrifices Avhich the Bible ])rcscribes for this
day, and the services of the High Priest, as ])erformed in the Tabernacle,
and the Temple, the Jews are commanded in Scripture, " And ye shall
also afflict your persons." This command is expounded by the ancient
doctors of the law, to liave a double signification — a negative and a posi-
tive one. The negative command is, to abstain from all carnal pleasures
and enjoyments, " From evening to evening," not only as an afiliction
on our person, but also as a declaration of independence, and sole dominion
of the mind over the body ami carnel propensities. The negative nature
of these afllictions is wisely preferred to the positive, as these latter led
men to the most extravagant, cruel, and revolting practices. The sacri-
fices of human life to appease the gods, the wounds which the false pro-
phets aftlictcd on each other to the same purpose ; the practice of the
Flagellants.^ who chastised each other daily for the same reason; the confes-
sions of Catholics, and the diflerent acts of cruelty inllicted Ijy the orders
of Popes and Priests on the penitents, are only some of the extravagances
which are prevented by this negative exposition of the Scriptural text
by the ancient doctors of law.

Besides all this, it must bo admitted, that abstaining one day from
all carnal pleasures and enjoyments, is an excellent lesson for every man.
It teaches him, that his will and his intellect actually have dominion
over his i)erson, if he only desires to obey them. It teaches him how
little there is necessary to make a man happy ; and few necessities are

THE DAY OF ATONEMENT.

equal in tho scale of happiness to extensive wealth. It teaches him,
moreovei', that all evil inclinations, all carnal propensities, could easily
he subdued, and man could be happy, here and hereafter, if he always was
"Master over his sins."

Tlie positive signification of this Biblical text, is " Repentance ;" to
afflict oneself witli the consciousness of sin, and the determination not to
fall back again in a sinful life. The consciousness of a sinful life, to be
ashamed thereof, and to feel that remorse, which is its invarial)le result,
is indeed an affliction of which Cain already exclaimed " My iniquity is
too gieat to bear it." It must also be admitted, that a day set apart for
the sole purpose of man's rendering account to himself and his Maker, is
a wise and beneficent institution. Man's occupation and aspirations in
the storm-tossed ocean of life, are of such a wild nature, tliat he but sel-
dom awakes from his intoxication ; scarcely ever stands still for a moment
to reflect on his conduct and his course of life.

He dreams on ; and runs on in wild excitement, and frequently
loses all his excellencies in the roaring current of mutable life. There
comes, hoAvever, the day of atonement, the watch-tower erected by Pro-
vidence, and calls powerfully : " Man stand still and consider." Many
do stand still ; retire from the excitement of life, Avith its numerous Joys
and sorrows, its liopes and disappointments, its treasures and delusions ;
they spend one day in perfect dominion over their i)as.sions, tlie source
of all sins, and spend the day before God, in tho House of God, and in
the worship of God.

The principle on which the day of atonement is based, is one dis-
tinguishing Judaism from all other creeds. They believe repentance and
amendment of conduct, is all that is rerpiired to o})tain God's favor again.
Some of the ways of repentance are, that the penitent calls on the Lord
with weeping and supplication, practices acts of charity according to his
ability ; keeps himself far from the places and objects of his sin ; changes
las name, as much as to say : I am another and not the same individual
who committed those sins ; changes his actions for the better, and for the
way of upriglitness, and emigrates from his place, as exile is an expia-
tion of sins, forcing him to humble himself, to be meek and of a modest
mind.

They aiso believe it deserving of great praise to be penitent, to con-
fess pnblioly, make known his transgressions, uncover his sins com-
mitted on his neighl)ors, and say publicly, " Verily, I have connnitted a
sin on this or that nian, T have done him so and so, and this clay I do
turn and rapent."

iia-jehi:dim and mikveh Israel.

Hi'

liP'

But whoevei- is too haugl.cy to acknowledge his faults, ami attempts
to hide them, has not truly repented tliem, as it is said, "Who hides his
transgressions, will not succeed." This can he s-.iid iu regard to pins
between man and liis neighbor ; Init sins committed between man and
his God sliould not be made public ; he only should return and state liis
sins before God, make in public only a general confession, and it is for
his best not to make them i)ublic, as it is said, " Blessed be he M'hose
trangressiou is forgiven, whose sin is hidden."

The Day of Atonement is considered by the Jews as the proper
time of repentance for all, for the individual and the congregation ; it is
the end, forgivent«s and expiation of sins to Israel, therefore, all should
repent and confess their sins on the Day of Atonement. The command,
in this respect, is to begin the confession the evening ]ircv!ons, before
eating the last meal ; perhai)s he miglit die tliei'eof without confession
of sins. Although he has confesse<l his sins before eating tlie last, he
shall do so again in the evening, morning, additional, ai'tcnioon, and
concluding prayers. The formula of confession, adopte<.l liy all Israel,
is, "But we have Sinned," and this is the main confession. .Sins con-
fessed once, the Day of Atonement, may be confessed again the other
Day of Atonement, even if they are not committed again, iis it is said,
" For I know ever my transgression, and my sin is always before me.'

They firmly believe that neither the Day of Atonement, nor ie[)ent-
ance, brings remission of other sins than those between man and his God;
sins between man and his neighboi", as wounding, cursing, or robbing his
fellowman, and the like, will never be forgiven him, until ii(> gi\es satis-
faction, and pacifies his neighbor. Although a, restitution ()f money be
made to the offended neighl)or, he nmst be jiacified also, tuul reijuested
to forgive the offence. If one only ofVends his neighbor with Vvords, he
must attempt to reconcile him and ni'ge him for fol•g^venes^;. If his
neighbor refuses to forgive him, he must come to him with throe men of
his friendB, urge him, and re.(piest his forgiveness. If he .still refuses,
he must repeat it a second and a third time, and if he then would not
forgive the ofi'etise, ho himself is the sinner, and the ofl'ender neeil do no
more. But if the ofieuder is his teacher, he must come to him even a
thousand times, \intil he is reconcikid.

If one oflended his neighltor, who died Ijefore he Ii;id asked his pardon,
he must go to his grave with ten men, and say in their presence, •* I
have sinned before Israel's (iod, and this man; so iiiid t-t-, have I done
him." If it was a money matter, he is oldiged to make restitution to
the heirs of the deceased, and if no heirs are left, let him, with his con-
fession, dejios'.t it at the public court.

ATONEMENT.

Atonement signifies the reconciliation between God and man. Sin
separates man from God, and brings liim under the dominion of the
brutal passions.

There are two kinds of sins : 1st. Not to do our duty, and 2nd, to
do what the divine laws prohibit. The lirst is passive sin, the second is
active sin. The passive sin is pi'oof of the absence of the good will.
The active sin proves the presence of an evil will in the sinner. The
remedy for the passive sinner is the acquirem<'nt of a good will, and the
remedy for the active sinner, is to obtain dominion over his wicked pro-
pensities. The application of this remedy is called " To return to God."
"0 Israel return to God, thy Lord, if thou hast fallen by thine iniquity;
take with you words, and return to God," itc, — (Hosea xiv., 1, 2.) "And
thou shalt say unto them : thus saith God Zebaoth, return unto me
saith God Zebaoth, and I will return unto you saith God Zebaoth." —
(Zechariah i., 3.) "I have blotted out, as a thick cloud, thy trans-
gressions, and as a cloud thy sins : return unto me, for I have redeemed
thee."— (Isaiah xliv., 22.)

The act of retui'ning to God from the path of sin, consists of th«
following elements :

1. The conviction of guilt or ingratitude to God.

2. Pouitence, or to feel grieved to have sinned, and to be ashamed
thereof, Avliich is the severest penance to man.

3. The resolve on amendment of life.

4. In making good whatever was neglected, restoring whatever was
taken unjustly from others, and I'opairing whatever we spoiled.

Thus man returns, and is reconciled to his God; thus Atonement is
made. God's punishment is intended for man's correction only ; for God
is neither angry nor revengeful. " Tliou shalt also consider in thine
lieart, that as a man cliasteneth his son, no God thy I^ord chasteneth
thee." — (Deut. viii., 5). "My son despise not the chastening of God;
neither be weary of his correction : for whom God loveth he correcteth ;
even as a father the son in whom ho delightcth." — (Proverbs iii, 11, 12).
" Behold. hai)})y is the man Avhom God correcteth ; therefoi'e despise xiot
thou the chastening of the Almighty." — (Job v.. 17).

If mun corrects himself nnd amends his life, punishment will not
follow after the repented sin ; because it is not necessary, and God is all
just, all-wise, and most gracious — (Deul. xxx., 1 to 10; ii. Sam. xii., 13 ;
i. Kings, viii., -IC to 53; 21, 27, 28, 29 ; ii. Chron., xxxiii., 10 to 13 ;
Psalms, xxxii. and ciii., 2 to 0).
8

HA-JEHUDIM AND MIKVEH ISRAEL.

" Let the wicked forsake his way, and the unrighteous man his
thoughts : and let him retiirn unto God, and ho will have mercy upon
him ; and to our Ood, for he will abundantly pardon." — (Isaiah xlv., 7.)

See on this topic. — (E/.ekiel iii., 17 to 21 ; xviii., 21 to 23; and
xxxiii., 1 to 20).

INTEUPRETATIOX OF THE llOTII P.SALM BY THE JEWS.

Verse 1 is rendered in the authorised version : — " A I'salm of
David. The Lord said unto my Lord, sit thou at my right hand nntil
I make thine enemies my footstool." Now this phrase : "The Lord said
unto my Lord," if prounccd by David, (they say) woidd indeed be
tuvintelligible. Who can be my Lord to whom David alluded after
speaking of God as " the Lord."

Mendelssohn got ri<l of this passage by attributing the authorship
of the Psalm, not to David, but to another, addressed to David, similar
to many other psalms, which were addressed to other persons, and
evidently not composed Ijy David.

TRANSLATIOX OF ISAIAH ix., G, BY THE JEWS.

" For a child was born unto us. A son was giA^en luito us. And
the government shall bo on his shoulders. And His name shall bo
called Wondci'ful ; a sublime councillor, a councillor of the mighty; a
possessor of l)00ty, a prince of peace."

This, our readers will see, is difterent from what is in our authorised
version. Their explanation for this A-erse is as follows :

" Tlie child, or son, Avho will govern after Ahaz, shall be a wonder-
ful man. His Avisdom shall be his poAver ; he shall be a sublime coun-
cillor ; a councillor of the mighty, Avho fight his battles ; still he Avill be
the possessor of the booty, made of the defeated. He shall be, not in Avars
like a prince, but 'a Prince of Peace.' Therefore he shall bo called
Wonderful, because he Avill be a sublime councillor, a councillor of the
mighty, in time of war, Avhen actually he is 'A Prince of Peace;' still
he shall carry the spoil, not by bi'avery, but by Avisdom. He shall make
war only to repel invasions, Avar f(>r the sake of i)eace ; but then he
shall be successful."

OH APT Eli IX.

THE JEWISH CALENDAR.

Tisiiui— .sV;)/lW(6-^;' — -Xtfw Year — Day of Aloiicmoiit— Fcasl of TaLcniiicks— Mak-
(^UKHSi:\ — Ocfobcr — Kisij'.n — Xovcmhcr — Fcrist of Dedication — Tf.vf.tto —
Diccmhcr — S] 1 1: K.n at— .Ar«Kf( '7/ — Adah — Februorn — Feast of Puiim — Nihau —
March — PassoviT — ■ Va'om— April — Snux — May — Feast of Weeks — Tamus —
June — (Jreat Fast— An— /«/// — fSreut Fast Day for Destruction of Jenisalem —
En'i. — Avijunt — 151o\vini; of Triuiiiiets.

TJIK .JKWISU (.'ALEXDAK.

The first month of the Jewish year, is generally called "Tishri;"
the real Hebrew name, however, is " Ethanim." In tliis month are the
most important fe.ists and fasts, according to the law of Mosos, and a
good many addivions fi'om the Ilabbin.s, " the 2)recepts of men," even in
flat contradiction to the Divine ordinances. The Iiabbins arbitrarily
made the first day of this month New Year's day, while God commanded
the month " Xisnn," to be the iii-;st of the twelve, vi?:., the New Year.
They cannot d(.'ny this fact, and therefore they say, that Nisan (April)
is indeed tlie head, or jirincipal, among the rest of the months; but the
first of Tishri is the head of days, and therefore New Year's day.
According to the law of God, this day is the feast of " trumpets ; the
Rabbins not only adtled one day more to the feast, but declared it to be the
season wlien the Heavenly Supreme Court is in session, to judge the
world, and particularly the Jew.s, and to determine everything which
shall occur to every individual Jew ; life, death, and what kind of death;
health, sickness, and even how much one shall gain or lose in business ;
&c., ttc, is minixtely appointed. No won<.ler, tlicn, that these two days
put every .lew in a condition of great solemnity and devotion. This is
the very best occasion to pray for long life, health, riches and honor.

The llalibins also teach, that in these days every one's sentence is
written ; the righteous immediately to life, the wicked to death, and those
who are half and half — like luke-warm water — are kept in suspension
until the day of atonement ; and it depends from their conduct during
the interval, whether they be entered in the book of life, or in the black
book. The blowini.^ of the "^ ram's horn" is done in such sounds ;is ox-
press nothing, neither joy nor mourning, and are very strange to every
other enr but that of a Jev.-. Every sound has another name ; and
angels, with ([ueei-, cabalistic n:imes, are appointed to cai-ry these sounds
up before the Throne of Glory. He who sits upon it, Jehovah, is said

100

HA-JEirUDIM AND MIKVEH ISRAEL.

Ii»

to be so pleased with this music, that Ho at once turns from the seat of
justice to that of mercy, and tears in pieces all the bands of Israel for
another year.

On the third day of Tishri, is the Fast of Gedaliah ; on that day we
are told that the Jewish chief, who was left in the land of Israel as the
governor over the few Avho remained there, of tlie poorer classes of the
people, a])pointed by the King of ]3abylon, was slain by the rebels,
Ismeal beu Nethaniah, and his gang. (See ii. Kings, xxv,, 22 27.)

On the seventh, we are told, was given the sentence of God, that
the whole generation who took pare in Avorshipping the golden calf,
should die in the wilderness.

The Saljbath, which is between the New Year's day and the day of
atonement, is called '' the Sabbath of Repentance," and is one of the
two Sabbaths on which tlie Rabbi of the Orthodox Jews preaches, if
preaching it can be called. The Rabbi has six months' time to prepare
an essay ou some point in the Talmud, in which he shows his wit and
leai'ning ; and well he may prepare, because the learned among his con-
gregation rally around him, and Avatch closely whether he says anything
which does not concur with some Rabbi who lived before liim, or make
some, according to their opinion, wi'ong conclusion.

Woe unto him if they catch him in any of these things ; a contro-
vei'sy then begins, which to a non-Jew, seems like a violent quarrel
among uncivilized people. In former times, it was not a rare thing,
that cnragod zealots dragged the poor Rabbi down from his ]iulpit, and
pulled his grey beard. But whether the derashah (preaching) ended
this way, or })eaceably, the unlearned people — the vast uiajority, there-
fore — stood in awe, and admin.d the great wisdom and knowledge which
fell from the lips of their Rabbi, although his language was like Chhiese
to them. They left the synagogue, and said to each other, " He is a great
man in Israel ; may he live a hundred years."

On the ninth, is the day of preparation for the Day of Atonement,
This is a xevy notable day, because eating and drinking ou (hat day are
considered as meritorious as fasting on the laext. The reason Avliich the
Rabbins gave for that not very unpleasant good work — to eat and
drink — is this : — E-vcry Jew has, if he observes the regular daily prayers
and blessings, to repeat one hundred blessings every day;* this day.
however, ho ought to speak ten times as many, iiameiy, one thousand

*The word "tjlessiiicr" is applied to those x'l'ayers in whicli the form "Hlrssed
art Thou, Jeliovah our C< ." occurs; and this is done while taking a drink of water,
a hit of bread, or a fi'uit, &c.

THE JEWISH CALENDAIl.

101

This is also the tlay on which every iiioiis Jew tries to bo roleasotl from
all his promises, vows aiul oaths, whicli he made during the past year.
This is done hy a court of thn-e men, before whom he btands, and says
tliat he regrets liaving j>romiscd, sworn, or vowed, and wishes to be re-
lease<l. He reads a long story from a book, of wliich in most cases*
neither he nor the Judges tinderstand a word. After lie has finished, the
tliree Judges say: " Thou art unloosed," three times, and he is free.
Then he sits down as Judge, and one of the three lises in order to get
rid of his obligations ; and thus the ceremony is repeated until all are
free. There are places where they are very pious, and apply to each
other the forty stripes, less one, as a kind of atonement for sins, for
which they havi; deserved this punishment, according to the law of Moses.
Tliat they take care not to hurt each other is undei'stood ; they m ant only
the foi'm of th(^ thing, and not the thing itself, if it is of such a nature
as receiving a whipping. In short, everything is done on that day to
come otf with as little sin as possible, th.at there remain not much to be
forgiven.

On the tenth day is the great Day of Atonement. The desoi-iption
of this " Sabbath of Sabbaths" Ave miiy omit, as i)roljably most, or all of
our readears, are well acquainted Avith it. One thing, however, we would
mention, which may be new to Christians, viz., after the day has been
spent in fasting, weejjing and praying in an unknown tongue ; and when
the sound of the long blowing of the horn has ceased, and the lilessing of
the moon has been performed, then every one hastens home ami brcidvs his
fast. After the gnawing hunger is satisfied, the husband goes out in the
yard, selects a place for the tabernacle, and drives one pole at least into
the earth ; or, in other words, begins to build the tabernacle for the next
coming feast. This is done, it is said, to silence Satan, the accuser, who
otherwise would come before (rod, and vrould say, "Now, see here thy
peo]ile ; what are they doing after thou didst forgive them their sins?
They eat and drink, and do not even think of doing some good work.''
But its they immediately engage in keeping the comnnmd of making a
tabernacle, the enemy must keep his peace.

On the fifteenth day commences the Feast of Tabernacles. The
Rabbins added the sixteenth ; and both are kept as Sabbaths, with the
exception of preparing food, and smoking a segar, which is allowed.
Nobody is allowed to taste anything before he has spoken the blessing
over the Lulab, (branch of the palm tree). Again, we meet here with a
remarkable Ilabl>inical law. In the law of Moses, the command reads
at follows: "And ve shall take vou, on the first day, a nice fruit of a

102

HA-n::iri)!.M asd >iiKvi:n i.-uiai;i.

tree, limrio'ios of a p.iiin ti'e-3, ami th'j 1j Ji'.^Ii.s of tluuic ti\!.!.->:iu'l willows of
tlio brooks, iuid yo sIimII rt'jolcHi bolbvo tli>' Lord," Tlie U;UMiiiiic;il law
is, to ta'co a fruit from ii. tn>o, the -woxl of which miu'IIs ju:;t like the
fruit; a:i:l this lui; cau.scd the poor .low.!, ti give somctiiuos o»/? h 'wired
tZo/^»r« ami inoro fjr such a fruit, which i;-> not ovuii oalaMe, bocauso it
was hron;.;h(; IVoiu Corfu, or soiao otli.T island in tlio Mi'dibn'raiieiin
Son.

On ilic twonty-Hrst day, is s'.uothor tself-made feast, called '•iloshau-
nah llalibah." On this day, it i.s said, all soutenco.s and decrees Avhicli
have been prc-nounoed on tho days on which the Heavenly Court was in
session, are sealed, and every recourse is vain ; no appeal heing possible.

l>n the twcntv-secoud dav, is the feast of the Solemn Con''rej!;ation.
The llabbins added t'lo iu;xt one, the twenty-thii'd, a:ul called it "The
day of ri joicing with the law." In old orthodox .lowiah synagogues^
there are ijuite tumultuous pi-oce(Hlings. The scrolls of the law are taken
out from the .shrine : old and young dance, and sweetmeats, cakes and
brandy are distributed freely in the house of wonship. This closes the
feast in the month of Tishri.

'•■ Marche.sh van," or tho month corresponding to oui' November, is
the next month. There arc several fast days in i(, but they are not
observed iiov,--a-days, except three, viz : on the 2(JUi, 23r(l and 27th.
These are known among the Jews as the second, the flftli, and the second ;
or Monday, Thursday and next jMonday. The origin of tliese days may
be found in the Tulmud, Tract Taanith, " On Fasts," v.here it is said: If
the seventeenth day of Marcheshvan has passed by without r.iin having
fallen «luring the month, they shall fast on the next following Monday,
Thiu'sday, and the Monday of next week. The reader will easily per-
ceive that the Jews being deprived of their own land, have nob the
slightest reason for keej)ing these fasts, Avhether rain falls in time in that
land or not. But it is written in the Talmud I

]rv.vPii the seventh, it is said, Zedekiah, the King of Judah, was brought
befoi'e Nebuchadnezzar, who commanded the children of the wretched
prisoner to be slaughtered before the eyes of the father, and then to put
out his eyes. Ni^

The third moiith is called "Kislev."' Before we .begin to give an
account of the notable days in this month, we shall inform our readers of
another Ilabbinicnl ordinance, of considerable antitpiity, which has been
scrupulously kept, and is by orthodox Jews, still observed to this day.
The day before every new-moon, with the exception of that of " Tishri,"
in which the New Year taking tlie place of the new moon, the latter is

THK JEWISH CALENDAK.

103

not celcbratcil, is a fast chiy, and is called, " The lessor Day of Atone-
ment," The service begins at one o'clock, P.M., connected with the
daily evening jirayer. Those who have fasted, pnt on the ])hylacteric.s
and the talith, which is not customary on other evenings. The scroll of
the law is taken from the shrine, and a i)ortion of it read, to which thi'eo
persons stand np to the al-memra (an elevated platform in the centime of
the .synagogue, where the desk stands, on Avhich the scroll is unfolded
when read). The third person reads the maftir. The portion from the
law is in Exodus, 32nd chapter, from v. 1 1 to 15, and 34th chapter, from
V. 1 to 11. The maftir is from Isaiah, from 55 : G to 5G : 9. Both pas-
sages are very appropriate for this anil other sin.ilar occasions; for not.,
ing is more adapted to convi.-^e self-righteous Israel of th(;ir frailty, sin-
fulness, and inconsistency, than the remembrance of tJie golden calf
which their fathers made and worshijjped, a few days after they had
heard '• I am Jehovah, thy God," Irom the month of the Almighty j
and then the condition npon v/hich Jehovah granted them forgiveness.
The second passage is, first, an earnest call to repent and to seek the
Lord while He is yet to be found, and to call npon Him while lie is
near ; and then it closes with glorious promise.^ and encouragements.
Alas, that so very few of those who so solemnly recite these Divine
testimonials, and other very excellent prayers composed for such
occasions, understand not a word of it, and therefore derive no benefit
fr">m the solemn service ! The idea of a public day of fasting and
humiliation every month, is a good one, and might, we think, be recom-
mended to Christian congregations.

/ On the first day of this month, it is said, King Jehoiakim burnt the
reptSfle which Baruch, the son of Neriah, wrote from the mouth oi
the prophet Jeremiah. There are, however, diverse opinions as to the
day ; some say that it was on the fifth ; others on the seventh ; others
again, on the 25th ; all, however, agree that this important act of the
wicked king of Judah was committed during the month of Ivislev. On
the 25th, in the evening, the feast of " Chanukah " begins. The origin
of this "feast of dedication" is to be found in the book of "Maccabees."
We su})pose all our readers to be acquainted with the history of that
family of Jewish heroes, the Hasmoneans, who freed their land and their
people from the cruel Maced -'nians, and then became the reigning honse
over Judah, until the wicked Herod exterminated every branch of that
truly great, royal, jiriestly family. Had this feast been instituted in
commemoration of the wonderful deliverance from a mighty and cruel
enemy, by means of a family of priests, Avho gathered a host of half-

■ ) ,
It

104

lIA-JEHUDm AND MIKVEH ISRAEL.

naked and almost starving fugitives in the mountains, and who finally,
by the help of the God of Israel, became the deli\erers of their people,
it would stand as a monument of gratitude towards God and the noble
Hasmoneans. But this is not the case. The principal reason v/liich the
Kabbins give for instituting the " Chanukah," is the following miraculous
event : "When Antiochus, generally called " the wicked," entered the
lioly temple, he made everything in it unclean by touching it with his
unholy hands. The holy oil, also, which was every year prepared for
use in the holy candlestick, was all defiled ; and the temple was without
oil. After the enemy was compelled to flee from the city and the whole
land of Judah, the temple and its furniture underwent the lawful purifi-
cation ; but, as to the oil, they Avere altogether helpless. Finally, they
succeeded in finding a small liottle of nndefiled oil, which one of the
priests had secreted from the grasp of the enemy. This, however, was
sufficient fo]- one day only, and there was no prospect of obtaining new
oil before eight days. Still, the people praised God with great joy, and
the priests filled the holy candlestick and lighted the temple ; and
behold ! the oil lasted full eight days, when the temple was .supplied
with new oil. This miracle, then, is the principal foundation of the
feast ; it lasts, therefore, eight days. The ceremony observed is simply
this : Every good Jeio is provided with a chanukah-lamp, which has
eight small saucers. On the fii"st evening, one of these saucer.s is filled
■with piire oil. and lighted; the second evening, two, and so on, till, on
the eighth evening, all are light-^d, winch, altogether, makes thirty-six
lights. In the morniug services, the " Hallel," " tSong of pvnise," com-
posed of sevei'al psalms, is inserted, and another small piece of thankij-
giving is in.serted in the eighteen benedictions, and in the blessings at
the table, which reads as follows :

" We thank Thee for the miracles, the redemption, mighty deeds,
salvation and (victories) in wars, which Thoii didst to our fathers in
these days and in this season."

" In the days of Matthias, son of Joclianan, the high-priest, the Has-
moneans and his sons, the wicked government of Javan (Greece) rose up
against Thy people Israel, causing them to forget Thy laws and to pass
by Thy statutes; but Thou, in Thine abundant mercies, didst rise up in
their behalf, in the <ime of their trouble. Thou didst fight their battle,
judge their cause, and avenged their wrongs. Thou delivei'cst the
mighty into the hands of the Aveak, great nund>ers into the hands of a
few; the impure into the hands of the \>\n'G) the wicked into the hands
of the righteous, and the CA'il-doers into the hands of those engaged in

xh.

as-
up

)iVSS

ill
itlc,
the
»f a
luls

ill

THE JEWISH CALENDAR.

105

Thy law. Thou liast nuicle Thy name great and holy in Thy world ; and
to Thy people Israel Thou hast done great salvation and redemption in
that day. Then, Thy children came into Thy house, cleansed Thy
temple and purified Thy holy place. They also lighted the lan.ps in the
courts of Thy sanctuary, and appointed these eight days of Chanukah,
to thank Thee, and to give praise to Thy great name."

There is no other distinction between these, and other week-days ;
every man rnay follow his business and do his work, except in that half
hour in which the chanukah light is burning. The evenings are gener-
ally spent in visiting neighbors, telling stories, or playing cards.

A most deplorable circumstance is, however, t^<';.c not five per cent,
of all the people who scrupulously keep the chanukah, know anything
of those great events, by which it was brought into existence ; it is
therefore one of the merits of modern Judaism, that they have intro-
duced Israel's history in their schools, by which the children become
acquainted with the wonderful dealings of God with their fathers.
Would that they would teach their children of the greatest of a" jventa
in the history of Israel, when God sent his only begotten Son into the
world, to save that which was lost, and first of all the lost sheep of the
bouse of Israel I

The next month is called, iv. Hebrew, "Tebeth," and takes the place
of our January. The first Sabbath in it is somewhat more than the
common weekly Sabbaths, because it is combined into the " Feast of
Dedication," and is called "Sabl)ath Chanukah."

The third is the last day of Chanukah, and is particularly celebrated.

On the eighth there is, according to the lunar account, the shortest
day and longest night in the year. On the same day the Bible was
translated into Greek, in the days of Talmay-Ptolemy, the King; it was
therefore made a fast day, on account of the Holy Scriptures having
been translated into a profane language.

The ninth is another fast day, though it is not fully known what
evil happened to Israel on that day. In the book " Calbo," however,
we find written that this is the day in which F/AVix, "the Scribe," died,
which ma}' be the ground for the fast.

The tenth is on(; cf the four great fast days in the year, with the
exception of the scriptural Day of Atonement. On this day Nebuchad-
nezzar commenced the siege of Jerusalem, which ended with the desti'uc-
tion of the city and temple.

On the twenty-third, is the " Thekuphc.li," or "Winter Solstice,"
when the sun entcns Capricorn. The real meaning of the Thekuphah,

^ I

' i

lOG

HA-JEHUDIM AND MIKVEII ISRAEL.

however, is very little known among the Jews. Iniitoacl of tluB, the
following fabulous tradition is current among them. Thc}^ are told,
that four times in the year, two Kclipotli — evil angels — meet in the air
and light with each other, until a drop of blood falls to the earth from,
one of them. Now this drop of ])lood generally falls into a vessel,
which contains fat of any kind, and this fat then is trephah, unlawful to
be used and poisonous too. The falling of the blood into a}iyone's
provision of fat can be prevented by ])uttiug a })iece of iron in it. It is
therefore customary among the Jews to put an iron nail in the vessel in
which tliey preserve fat of any kind. In addition to this precaution,
the shamesh (sexton) goes, a few days before the Thekuphah, from
house to house, and v.-ritcs in large letters on the door: "Beware, for the
Thekuphah, Vv'hioh will fall on day and hour."

The twenty-ninth is the last day of the month ; and the day previous
is the "lesser day of atonement."

The fifth, in order, of Hebrew months, is called " Shevat," and
equal to February iu the Christian Almanac.

On the fifteenth, is a day of recreation, particularly for children.
This day is one of the four New Year's days according to the Talmud.
It is said that on this day trees arc filled with fresh sap, and begin to
shoot forth new twigs and loaves. Wo sujipose this was the case in.
Palestine while under the cultivating hand of the Hebrews.

There is no other day of ver}^ great importance during this month.

The next month is called " Adar," and takes the place of our March.

On the 7th, died [Moses, the servant of God; and it is therefore a
fast day. But as this is vcy little known among the Jewish people at
large, a few only keep it.

On the 0th, there is another Rabbinic fast day, on account of the
division which took i)lace between the two high schools ; that of Shamai
and that of Ilillel, which it is said, took i)lace on that v<;ry day. (This
proves that the ancient Jews knew already that sScessiuu is a great evil ;
they, therefore, constituted a national fast on that day on which secession
occurred.)

On the 13th, is the fast of Esther, in connnomoration of the fast
which that Queen ordered to her people l)efore she went to Ahasu-
erus, to make petition for the lives of her kinsmen.

On the 14th, is the day of Purim ; and the following that of Susan-
Purim. Ouv readers will doubtless know that the name of this national
feast, Purim, is derived from Pur, "lot," because Haman cast lot^
according to heatlieu superstition which month and which day was to bo

THE JEWISH CALENDAR.

107

lis, the
e told,
the air
;h from
vessel,
wful to
uyone's
. It is
essel in
caution,
li, from
, for the

)reviou3

it," and

shildren.
Tcdnuid.
Ijegiu to
3 case in

month.

March,
irefove a
leople at

[t of the

Shamai

(Tliis

i;at evil ;

i^ecession

the fast
Ahasu-

k' Susan-
national
last loty
las to be

most favoi'able to destroy tlie- Jewisli nation. Hainan did not imder.
stand the counsel of God, and, stirred up by Satan, vv-anted to destroy
that nation of -whom, according to the iiesh, Messiah, the Saviour of the
world, to destroy him, the evil one. It lias always been, and still is,
the custom to celebrate these days v>'ith as good a table as [>ossible, and
entertainments of (ivcry kind. In iny native country, Hungary, it is
])articularly custonniry that the wealthy prepare tables heavily laden
with good things, and wines of diflcr(>nt kinds ; ;ind every man, without
exception, is at liberty to eutev, and to eat and drinic what he likes
best. In the first niglit, and on the nt^xt follov.'ing morning, the " Me-
gillah," or mantiscript containing tlie Look of JCsther, is lead in turns
peculiar to this sulyect only. The children, seve)-al d:iy,s before, prepare
the " Ilauian Klopper." that is, an instrument which looks like a door-
knocker, with a (hmble hanuncr lieating on a board. This they take
along Avith them into the synagogue; aud whenever the name Ilaman is
mentioned, they linock with tlutt instrument, which ])roduces it, trenien.
duous noise. Tlie idt'a of it was, that the}'' knock down Hainan, that
avch-eneniy of Isnu'l, n descendant of Amalek, yIio was the iirst who
ofiended Israel after they had left Kgypt ; iind siuct; then the enmity
between Amalek and Israel has contuiued.

This feast recalls to the Jewish recollection one of those miraculous
deliveriinces witli which the history of Israel aboiuuls. If the oral law,
or Talmud, simply contented itself with commanding the observance, and
prescribed the mode of worshij) for sucli an important season, wo should
liave no fiulfc to find : but, as the oval Liw claims for itself divine origin
aud authority, we are compelled to examine its pretentions and to
scrutinize its features, iix order to see whether they really bear the stamp
of Divinity. The following law, res[)Gcting the meal to be provided on
this occasion, did certainly not come from Heaven : " A. man's duty with
regard to the feast is : that he shouhl cat meat, and prepare a suitable
feast, according to his means, and drin/c wiiw, iuitil he bo drunk, and fal^
asleep in his driivkenncss." The Talmud, however, is not satisfied with
so iiidellnite a direction, but lays down, with its usual ]»recision, the
exact measure of intoxication rcfjuired : " A man is bound to get ho
drunk with wine on Pmiin as not to know tlio diircrenco between (the
two sentences) Cursed bo Haman, and Blessed be Mordecai." (Megillali,
fol. 7, -.)• In order, however, to meet the objections of some modern
champions of the Talmud, who say that all such things are to be taken
figuratively, we need only to refer to the celebrated Kabbins : R.
Saloman Jarchi (generally known tnider the abridged name, llashi), and

111:

108

HA-JEHUDDI AND MIKVEH ISRAEL.

R. Moses Maimoiiicles, wlio, both of them, understood literal drunken-
ness, and have named wine as the legitimate liquor. But, not these
conimontators alone, but the Talmud itself admits no figurative intei'pi'e-
tation, for, immediately after tluit famous precept, it goes on to propose
ail example, and to furnish an illustration of its meaning, in the follow-
ing history of the very Ilabbi on whose authority this traditional
conimand rests : " liabba and R. Zeii'a took their Purim meal togethei*.
When Rabba goc drunk he arose and killed R. Zeira, by cutting his
throat. On the following morning, he, Rabba, prayed for mercy, and
restored him, R. Zeira, to life. The following year, Rabba [)ropos('d to
R. Zeira again to make their Purim meal together, but the latter
refused, saying : 'Miracles don't happen every day.'" Are we, therefore,
bi'ethren of the house of Israel, not your friends in trying to persuade
you to abandon the doctrines of the Talmud, being contradictory to the
law of God, and to embrace the doctrines of the New Testament, that
jire in harmony with God's will and law ']

The month corresponding to our April is known among the Jews
by the name " Nisan," a name, it is su})i)osed, they brought with them
from Babylon. The Hebrew name, however, is "Abib," a ripe ear, as,
in that month, the barley began to rii)en. This is the " head," or lirst
month in the year ; in it the most important events in the wonderful
history of Israel took place, the greatest of which were the crucitixion,
burial and resxirrection of Jesus of Nazareth, our glorious Messiah.

The great feast of unleavened bread, or Passover, is celebrated in
this month. Every Jew is careful to provide himselt and family with
" Matzoth," or unleavened bread, for the week. When a .lew has thus
provided himself, he feels as hapi)y as a king ; and, as often as he sits
down Avith his wife and children to their meal, he or she will say :
*' Thank God, we have Matzoth."

Having been relieved from that care, the mistress of the house
enters ui)on her duties of whitewaslung, scrubbing, and cleaning every
corner, from the top to the bottom ; and then clianging everything in
the kitchen, as well as the tal)le utensils, plates, dishes, knives, forks,
spoons, ttc, <k,c. It id most remarkal)le, that she never gets tlirough
with this annual renovation until the \'ery evening of the feast.

On the l*2th is the '-great Sabbath," on which the Rabbis of the
orthodox make a speech in the synagogue, in which they try tc- show
their skill in Rabbinical lore and Talmudic tactics. One woulci expect
that the laws and ordinances, or rites of the approaching feast, we ;ild be
the subjects of this discourse, but this is seldom the case. T'ae Rabbi

■ff

Jrunken-
.ot these
interpre-
propose
e follow-
uditional
togetliei'.
ttiug his
n-cy, and
»pos(;il to
lie hitter
therefore,
persuade
ly to the
leut, tliat

the Jews
'ith them
le ear, as,
," or lirst
ivoiiderful
•ucitixiou,
siali.

)riited ill

nily with

las thus

lie sits

will say :

;he house
iig every

thinjj; in
t's, forks,

through

is of the
tiv show
iKi expect
we ;:ld be
lie Kabbi

THE JEWISH CALENDAR.

109

chooses some subject — perhaps on matters of matrimony — over which
he has brooded all winter, and with this he feeds the hungry congrega-
tion, most of whom rally around the pulpit, Avith mouth wide open, to
snatch every word as it falls from the lips of the Tzadick.

On the 14tli, the day of preparation, the afternoon is S2ient by the
husband in arranging the table for the " Szeder," while his wife is pre-
paring in the kitchen an extraoi'dinary supper. The dishes are peculiar
to this solemn night, and we can assure our readers that these dishes are
very tasteful, and particularly so to us, being a " bechor," or first-born,
and obliged to fast that day. The principal one is the celebrated never-
failing " matzelocksh," a pudding made of ground matzoth. The
requisites to the szeder-table are as follows: a large flat tin or silver
plate, upon which the matzoth, wrapped in a fine white linen towel, are
placed. These three matzoth represent the three orders. Priest, Levite,
and Israelite, which are used for certain purposes, which we shall see
hereafter. A handful of water-cresses, some parsley, a piece of horse-
radish, or the green top of it, a saucer of salt-Avater, and another with a
mixture of apple, almond, cinnamon, and wine, representing the clay of
Avhicli our fathers in Egyjit made the bricks ; an egg, and a bone with a
little meat on it, representing the Passali (Paschal) lamb; all these
things are nicely arranged on the top of the three matzoth. Next comes
the bottle with Avine — red wine is preferred — and a cup for each person,
even the children who are able to sit at the table, and a "Ilagadah"
which is a little book, containing the ritual, songs, and prayers for that
occasion, and the history of the wonderful exodus of our fathers from
the " house of servitude."

Everything now ready, the husband goes to the synngoguc; and on
his return, iinniediutely proceeds to the ])erforuianco of the ceremonies
of the "Szeder." During his absence in the svnaTOmie the wife has
prepared the "Hesse-bed," that is, either a sofa, or two chairs puC
together, and a number of cushions upon it, overspread with Avhite
linen, intended to re;n'esent a throne. Ho then puts on the peculiar
robe, consisting of a long and Avido tunic Avith Avide sleeves, Avhich is
made of Avhite linen, trimmed either Avith lace or gold, according to his
means, and a cap of the same material and trimming. Now the Avholo
family, and often one or two strangers, Avho have been invited to par-
tieii>ate in the gooil things Avhich God has provided for them, take their
seats around the table; and the husband, of coiu'se, ascends his throne.
The cups, Avhich are in perfect harmony with the price of the Aviiie, aiul
tlie means of the host, either largo or small, are now filled; and he, Avho

HA-JP]HCDr.I AND MTKVP:H ISRAEL.

Wfl

thinks himself a king this evening, speaks the Ijencdiction over it and
the feast, upon "whicli every one drinks a little from his cup. To the
honor of onr oonntrymeu wg must here state, that they, being a sober
and temperate peojile, do not obey their llabbins, who say, that every
man must drink at least two-thirds of the contents of his cup, and this,
too, four times during the evening; but most of them sip only a very
little of the liquor.

After this, the queen — for, of course, if the husband is king his wife
Ls a queen — brings a wash-basin, a ])itcher Avith wat(sr, and a tDwel, and
approaches the throne; the king holds his hands over the basin, and the
queen pours v,-ater over them, and dries them with the towel. The
profoundest sileiice reigns in the I'ooui. JTe then takes the parsley from
the i)late, cuts as many portions as there are persons at the table, di2)3
them into the salt water, and, giving a portion to each, pronounces the
following blessing: " Eles.sed art Thou, Jehovah, our God, King of the
universe, who created the fruit of the earth." Each eats his portion.
He then breaks the middle of one of the three matzoth, or the
" Levite," iii twain, leaves one-half on the plate, and }>uts the other half
wrapped in a white handkerchief, under one of the cushions on his
throne. The egg and the bone^the representative of the Passali lamb
— are taken from the plate, and all who can reach it lift tlio plate up,
and say the following in the Aramaic language: "Like this poor bread
is that which our fathers ate in the land of Egypt. Whosoevca* is hungiy,
let him come in and eat ; whosoever is needy, let him come in and hold
Pessah with us. This vear we are here in this Jnnd ; but in the vcar to
come, ire hope to he in the land of Israel ; this year we are ser\'auts : in
the year to come we hope (o hn children of freedom."

The cu])S are now filled a second time ; and if there is such a child
present able to read Hebrew, it reads a [)assage from Hagadah, contain-
ing several questions, why this feast is celebrated, and what is the
meaning of these ceremonies, and why they eat mileavened bread. Then
the history of the Exodus is chanted. After idl this, which takes half
an hour, half of the lialell, conq)osed of the 113th and 114th I'salms, is
read, the ciq) is blessed, and each drinks a little of it. The whole com-
pany then wash their hands, as usual, saying the blessing. The King
breaks the matzoth on the toj), or the ('ohen (Priest), and so many
portions are made as tliere are partakers of the meal. Then lu; breaks
the third, or the "Isi-aelite," making again portions of it, gives a piece
of both to each mend)cr, and repeats the following blessing : " Blessed
art thou, Jehovah, our (iod, King of the universe, that thou bringest

THE JEWISH CALENDAR.

Ill

forth bread from the earth." Blessed art thou, Arc, &c., who sanctified,
and conmiandod us to eat unleavened hread." After that, ho takes a
little of the -water cress, dips it into the imitated clay, and, giving to
each of the company, says : " Elessed art thou, ic, &c., who commanded
us to eat hitter herbs."

There remains yet one article to be disposed of— the horse-i-adish.
This is cut into small pieces, put between two pieces of matzoth, and they
ai'e eaten togotlier, as, it is said, Hilell the great Eabbi did so. These
thinge arc then removed fi'om the table, and the real supper is now
taken, spiced with friendly conversation. After supper, the cup is filled
the thlnl time, and the I'.sual thanksgiving after a meal, with some addi-
tions ajjprojiriate to the feast, is pronounced, and the cup, over which
the blessing v/as spoken, goes around the table, and each memljer drinks
of it. The szeder-plate is then replaced on the table, the door of the loom
thrown open, and the following verses are sjiokeu : Psalm 70 : G and 7 ;
Psalm 09 : 25 ; and Lnnient. 3 : GG. In referring to those passages, the
reader will be startled with the terrible curse they contain ; we must
therefore, give them a somewhat long explanation, in order to prevent
the Christian reader from thinking that our Jewish brethren, in these
days, entertain so sti'ong a liatred against their non-Israclitish fellow-meu
as to litter against them such a horrible curse ; juhI secondly, to prevent
our Jewish reader from thinking evil of us, as if, in relating this ceremony
to the Christian public, we intended to raise ill-feeling towards them.
What we desire, is, to show that the great majority of the Jews are igno-
rant of the meaning of the cei-emonies they continue to perform, and
induce them to accept of that liberty offered them by Jesus Christ, the
real Passah-Iamb, slain in Jerusalem, to take away the sins of the world,
and of wliich that in Egypt Avas but a typo or shadow. We desire>
furthermore, to induce Christians to more zealous labor, and more earnest
prayer, for Israel's deliverance from the bondage of unbelief.

The introduction of this terrible curse, in the ruidst of praises and
thanksgivings of joy, may be traced back to the dark ages of terrible
perseciitions, which the ancient people of God suflered from the
pretended followers of the sv/eet and lovely Jesus, Messiah. Xo wonder
that, in remembering the miraculous deliverance of their fathers, rose
up in frightful colours before their minds and filled their lips with
curses upon their jici-secutors. The history of Israel in those dreadful
ages contains innumerable cases in which their enemies lurked at their
doors and windows to see whether they used the blood of Christian
children at their passover ; and, not seldom, threw dead children into

112

ha-jehudim: and mikveh Israel.

the Ghetto, synagogues, or private dwellings of the persecuted race, in
order to have a pretence to f\xll on them, slaughter and rob their victims.
In order, therefore, to be sure that no listening traitor watched behind
the door when that curse upon their enemies was uttered, the Rabbins
ordered the doors to be thrown open.

This real cause for 02)ening the doors was known to a few chosen
only, and not to the masses of the Jewish people, fearing that some,
either through ignorance or malice, woidd carry the password over into
the enemy's camp. The llabbins, therefore, invented the following
story, Avluch the more easily found a hearing among the oppressed Jews,
as it fully coincided with their hopes and expectations. They said that
Elijah, the prophet, goes about, in the two szedcr nights, and visits
many Jewish families, to sea whether they perform the ceremonies of
the szeder in due form, and, of course, leaves great blessing upon those
"whom he finds doing right. Every family, therefore, may expect to see
the celebrated prophet enter their room, and they must be prepared for
tliat happy eveuu. An additional cup, filled with wine, stands upon the
table, and is called "Elijah's cup," and, before filling the cup i\\Qfourl7h
and last time, the door is opened to let Elijah come in ; and it is this
that most of the Jews Ijelieve to be the real cause for opening the door.
The cup is now filled for the fourth time, and the second part of
" Ilalell," compri ;ing from Psalm 115 to 118, inclusive, is read, sind
several other songs are chanted. The blessing over the cup is then
spoken, and, after each has drank of it, the thanksgiving for the fruit of
the wine — or, as it is generally called, the after-hlessiivj — is said, after
which it is not allowed to drink any more wine that niglit. The cere-
mony is concluded with chanting some more song'<, in wliich, and
particularly in the last, thore is so very little or no sense at all, that the
llabbis were compelled to say, in order to satisfy the people, that it
contains a sacred mystery — too sacred to be understood. Finally, the
" Song of Songs " is read ; but the children and the female part of the
party are generally asleep at that time.

The second evening's services contain nearly the same. There is,
however, an addition, namely, the counting of the Omer ; and we refer
our readers to Leviticus xxiii., 10-18, the reading of which will give
them the ])est explanation.

The !22nd of Nisan is the last day of the fi^asfc o( uideavened
bread. They ai-e now so tired of I^.latzoth— the miserable bread, as they
call it — that they look with great impatience for the appearance of the

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113

stars, for, then, they are at liberty to eat leavenetl bread, and there is a
general rush to the Gentile bakers, who, knowing this, are well prepared.

The month corresponding to the May of Christian nations, is called
"Eyorj" ithas 29 days.

In order to make our readers understand the meaning of the
word "Omer," we refer them to Levit. 23, 10 — 18; and by the reading
of that passage it is clearly seen, that the first sheaf of the new harvest
was brought to the priest, in order to wave it before the Lord. This is
the " Omer," and from that day, which was the second of the feast of
unleavened bread, fifty days were to be counted; and, on the fiftieth
day, two loaves of the new crop were to be brought iii as a meat oflfer-
ing. Although it is plainly understood, that this counting meons
nothing else but to appoint, that the interval between the waving of the
sheaf and the oftering of the two loaves, shall be full seven weeks, the
Rabbins made it a special duty of every Jew, even after the destruction
of the Temple, when all offerings ceased, to count the days. The for-
mula of this imaginary commandment is this : —

" I am now ready and prepared to fulfil the commandment of
counting the Omer. In the name of the union of the Holy One,
blessed be He and His Shekinali, because the same is hidden and con-
cealed in the name of all Israel."

" Blessed art Thou, Jehovah our God, King of the universe, who
had sanctified us with His commandments, and commanded us to count
the Omer."

" This day is the first (second or third, ic.) day of Omer. May it
be Thy pleasure before Thee, Lord our God, and the God of our
fathers, that the house of the sanctuary (the Temple) be rebuilt soon, and
in our days, and give us our portion in Thy law."

There is, however, another tradition connected with these days of
the Omer. It is said that Rabbi Akiba — that famous Rabbi who ele.
vated the Bar Cochba to the Messiahship, 130 years after Christ — had
some eighty thousand disciples, who were taken away by a certain
disease which commenced on the first day of the Omer, and stopped
only on the thirty-third of that period, after which it raged again, till
the end of the month of Eyor. On account of this sad event, the
Rabbins constituted these days as a time of mourning ; no marriage or
any other entertauiment is allowed during that time, and men are pro-
hibited shaving. But the thirty-third day is excepted, and is tlverefore
a little feast day, on which men are permitted to shave themselves,
parties join in mamage, and people may amuse themselves in any way

they like.
9

114

HA-JEHUDIM AND MIKVEH ISRAEL.

The mouth " Sivou" cornea next, in Bible hmguage is called " Jzor,"
wliich melius clearness, because in this month the atmosphere is pure
and i. Tar. It corresponds with the month of June, and has thirty days.
Tliis is one of the uiost important seasons in the year; for, the giving of
the law in the old dispensation, and the pouring out of the Holy Spirit
in the new, took place in it. On the first is the new moon feast ; the
third, fourth and fifth are called "the three days of " Hagbalah," which
represent those three days on which Moses prepared the people of Israel
to receive the law of God. On the sixth, is the " Feast of Weeks," on
which day Israel received the Holy Law of God, who himself descended
tipon Moimt Sinai, and said, " I am Jehovah thy God," a solemn scene
which no other people Avas ever lionoured with, and which, alas, they
forf . .ul a, few days afterwards, pointing to the golden calf, they said,
*' These a're thy God, () Israel."

The feast is also called Mathan Torah, " The giving of the Law,"
and Avere it not for the many gross supersticious with which the
services of the day abound, it would be a most solemn one. But
Rabbinic absurdities worked themselves into the very life-blood of the
JcAvisli peojile, and defiled even their j^rayers and praises Avhich they
send up to the great Jehovah.

"The Feast of the "Weeks," or, as it is called in English, " Pente-
cost," was also one of the three Feasts on which God commanded Israel
that every male should appear before the Lord in the place that He
would choose. No Avonder, then, that, when on that A-ery day the jioor,
trembling discii)les of Jesus came together to pray, and the promised
Comforter, for Avliom they were so anxiously Avaiting, suddenly came
doAvn upon them, tliei-e Avere JeAvs from every habitable part of the globe
wliere JeAvs had set+lod. They all Avere at that time at Jerusalem, in
obedience to that com' iind, each of them speaking the language of the
country in Avhich he lived.

No Avouder, then, that they were surprised to hear these illiterate
men of Galilee speakmg and pi-aising God in the language of each of
them.

It is to be Avondered at, however, that the brief and plain sermon
of Peter resulted in the immediate conversion of three thousand iiersons,
while, in our days, Avith all the light and knowledge we possess, many
men sit under ministerial preaching all their life-time Avithout being
converted ! On the " Feast of the Weeks,*' the pious Jews adom their
synagogues and houses with green boughs of the forest and flowers, and
Btrew fresh grass on the floors, thus representing Mount Sinai in its

THE JEWISH CALENDAR.

115

beautiful spring dress. Of all the feasts of the year, this is, undoubt-
edly, the most pleasant, as the sea.son is most desirable. May the Lord
liasten the time when the true and general Pentecost shall daAvn upon
all children of Israel, and the prophecy of Joel be fulfilled to its
greatest extent !

" Tamus " is the next month. This name is foreign to the Hebrew,
and must have been brought up from Chaldea or Assyria. It nxust have
been the name of some idol, because it is mentioned in Ezek. viii., 14 :
" Then he brought me to the door of the gate of the Lord's house, which
was toward the north, and, behold, there .sat a woman weeping for tho
' Tamus.'" Some writers maintain that it M'as the name of an idol
representing the sun, identical with the Adonis in Greece and the Osiris
in Egypt. This month corresponds with our July.

On the 1 7th, is one of the four great fast days in the year, besides
the Day of Atonement. The women in Israel wept and mourned for
the imaginary death of an imaginary god, not even dreaming that their
descendants would liavc to weep and mourn, in the same season, over
bitter realities. This fast day, as also tlie remaining three, had already
been during the second temple, as we tind them mentioned by the
prophet Zachariah ^iii., 11>, where he, in the name of Jehovah Zebaoth,
pi'ophesied, that, in a future age, these fasts should be turned into " days
of joy and gladness, and good seasons." It is a fact, that, in this month;
the walls of Jerusalem were first broken down by the besieging forces of
the Chaldeans.

According to the record of the Bible, this took place on the ninth
day of the fourth month (Tamus). " On that day the city of Jerusalem
was broken up, and all the princes of Babylon entered ; Zedekiah Avas
captured in his flight, and his eyes were put out." — Jeremiah xxxiA., 2,
8. The question, why the fast day is now kept on the 17th instead of
the 9th, is answered by Baba, that the Chaldeans broke up the city on
the 9th, and the Romans, 500 years afterwards, broke it up on the 17th.
The Rabbins, however, were not satisfied with this Biblical, and, there-
fore, true historical fact, which alone is sufKcient to make a nation, once
great and glorious, mourn over their loss, but, as usual, brought sonio
traditions into account. The following is the passage in the Talmud,
Tract Taanith, fol. 27, 1 : " Five things (evils) have happened to our
fathers on the 17th day of Tamus, and five evils on the 9th of Ab. On.
the 17th of Tamus, it happened that, — 1st, Moses broke the two tables
of stone, on which the laws of God were written with his own finger.
2nd. Tlie daily sacrifices were suspended. 3rd. The city of Jerusalem

116

HA-JEHUDIM AND MIKVEH ISRAEL.

was broken twice. 4th. Apostomus, the wicked, burnt the law ; and,
5th. The abominations placed in the most holy place." The Tal-
mud then continues to calculate, in some way or another, that these
facts (and facts they arc) all took place on that very day.

This month has but 29 days.

The next month is called " Ab," and this name, too, is of foreign
birth. It corresponds with the month of August.

On the 9 th day of " Ab " is the great fast in commemoration of the
destruction of the city of Jerusalem, and the house of God, in which
His glory dwelt.

The services of this fast are touching and soul-stirring for every
beholder who has a heart to feel and sympathize with the woes of othei-s.
On the eve of the 8th, the people congregate in the synagogue, which is
but dimly lighted. The daily evening prayer is conducted in a low,
almost whispering, tone. After prayer, the " reader " chants the whole
book of Lameutatiojis, in doleful, heartrending tunes, while the congre-
gation listen in profound silence, interrupted only by groaning, sighing
and weeping, which might soften a heart of stone. Having finished the
chanting of Lamentations, several other hymns of the same character
are sung, and the congregation is dismissed.

We will here mention an anecdote which, it is said, comes from
Frederick the Great, King of Prussia. The story runs thus : the king,
who lived on good terms with Moses Mendelssohn, the celebrated Jewish
philosopher, came once from Potsdam, his residence, to the city of Berlin,
and halted at the house of Moses, wishing him to come out to his carriage
and have a talk with him. The king was told that Mr. M. was not in.
"Where is ho," inquired the king. "He is in the synagogue," was the
reply. A few minutes afterwards, the royal carriage stopped at the
door of the synagogue. The king silently entered, and stood leaning on
h'' cane looking on, and listening to the heart-rendmg chanting,

, and weeping. At a pause he stepped forward, I'aised his cane as
-gn that he would speak, and then said : " O ye foolish Jews, why are
^ou sitting here on the floor crying like little children who have not got
what they wished to have? By weeping, groaning, fasting and chanting,
you will never regain your holy temple, your lost country, or rebuUd
Jerusalem your city. That will not do j get up from the floor, take up
arms, you have money, and I will give you soldiers and generals. Go
up to Palestine, conquer it, drive out the ugly Turks, and then build
your city and your temple." The old king was right ; it is exactly so.

From the 17th of Tamus to the 10th of Ab men are not allowed to

THE JEWISH CALENDAR.

117

g»

rO
Id

shave ; none are permitted to put on a new dress, no marriage, or any
other kind of entertainment, is admitted. From the 1st to the lOth day
of Ab, there is a kind of I^ent ; tlie Jews are i*estricted from eating meat,
except on the Sabbath day.

On the 13th, is another Sabbath, whicli is known by a particular
name ; it is called " Sabbath Nachamu," and is derived from the portion
of Scripture which commences with tlie word " Nachamu." The reader
will find it in Isaiah xl. 1-28: '- Comfort, comfort ye my people."

The last month is called " EUul," and corresponds to our September.

The following practice is recommended during this month. Giving
alms to the poor, and donations for congi-cgationnl cxiicnses, more than
dui'ing the rest of the year. To attend synagogiu^ more frequently than
heretofore. To pi'ay more diligently. To avoid committing sins unheeded
during the whole year (this means little sins); and finally, to fast fre-
quently, make confession of sins, and immerse himself, if possible, every
day, or at least on those days on which he fasts. In this immersion, the
sinner undresses himself entirely, goes down into the Avater, which must
reach up to the breast, speak a formula of confession, and then plunges
under the water.

The following Psalms are particularly recomniended to be recited
ftt least once a day. The 27th Psalm is among tlu) foremost, and is
therefore spoken in the synagogue wherever RabbinicalJews exist. But
the Psalms 77, 88, 115, and 124, are only spoken bv tln^ jnous, who
believe they contain a mysterious virtue, for the purification and sancti-
fication of body and soul ; to cut off all defects and plagues, their own
as well as others — as far as they may concern themselves, to keep away
all unclean powers in the world, and to depi'ivo the evil of all power over
them. Moreover, the recital of these foiir Psalms will protect those who
repeat them from evil thoughts and delusive dreams, and enable them to
come before God without sin at the great Day of Atonement.

On Hepentance, says Rabbi Jonah, the pious : — " The Holy One has
sent us His message through His servants the prophets ; and through the
prophet Ezekiel He said : "Then saith the Lord God, return, turn from
all your transgressions, whereby you have ti-ansgressed, and make to your-
selves a new heart and a new spirit ; for why will ye die, O house of
Israeli" (18-31.) Now if there is any man who has transgressed the
law of God, and desires to seek shelter under the wings of Sheehinah, and
to enter upon the road of repentance, let him come ; I will give him
understanding, and give him a light to make his way sure. Let him not
be frightened by his own imaginations ; let him not be lalsely ashamed

118

HA-JKJIUDIM AND MIKVKII ISRAEL.

to I'oturii. lift )io iiijiii Hiiy : How can I 1)« so )»razen-faced, as to come
forwaid Ijofoi'e God, after I have transgressed His holy law innumerable
times, and have rebelled against Him continually 1 Am I not like k
thief iipi)reheiidod in the deed 1 How can l set iny foot in His courts?
No, let him not think so. The evil seducer sits like a fly in the avenue
of llu! luiman heart ; is every day renewed ; is lurking and watohinf^ to
avail himself of every opportunity to throw stumbling blocks in the
way, arid stir up the lu'ai't to evil thoughts. Let every man consider
that it is the attribute of the Creator ; blessed be He to extend His
hand to ' >enting siuiiciH ; let every man, therefore como forward and
repent."

CHAPTER X.
(JOMPrTATlON OF TIMES AND FESTIVALS.

Culcltration of tin; new moon — iJilliculties of J(;\vs M.'Hidiiij^ o\it of I'ulc^tiuc — I'reacnt

orJt.T of reokoninf(.

COMI'UTATION OF TIMK A.\l> FKSTIVALS.

The celebration of the New IMoon {{. e., not tlie fio-called astrono-
mical )iew moon, wlien the moon is in conjunction with the Hiin) was
not definitely iixed until the crescent (phase) of the moon had been
actually oljserved in the sky; and when this fact was reported by honest,
credi})le witnesses (who had been sent o'lt for the jiurpose of discovering
it, from the high mountains near Jerustdem) to the HuprcMiie Judicial
Court in Jerusalem, the president of this Ijody fixed the time of celebra-
tion by exclaiming " Hallowed " before the whole assembly. Kosh
Hashansh, 11, 1, 7, of 1, 8, II, G. All witnesses who were a!)le to
announce, with certainty, that they had sertn the newly-visible moon,
were allowed to travel on the Sabbath even, so that the prescril>cd ser-
vices of the Temple might take place "at the appointed time" (Ticv. xxiii.
2). After the destruction of the second Tenijile, tbe neglect on the part
of the witnesses of the Habbatical ordinance was grante<l only in tlie firet
and seventh months (A'isan and Tishri), for on the beginning of these
months dcipendcd the appointing of the festivals, of which notice was to
be given throughout the land, as well as the timely dis})atching of tho
messengei's, Avho were to go to Syria on the morning immediately follow-
ing; Itosh Hash, 1, 4, 5, 11, 4, compare 6, ^). If, now, tin; moon was not
visible till the night of 3 1st day, tlie last month of 30 days was called "over
full" [meuhar) j if, on the other hand, the moon became visible (earlier,
it was a " defective " {chaser) month of 20 days, thi^ 30th becoming the
first of the following month. It often happened, however, that the new
moon was visible in the night to the 30th day, whiltf tho witnesses who
were able to re[)ort the same, came too late. In that ciise it was resolved
that their report be accepteil, as long as th« sun had not set ; but not in
case no time was left to perform, before the apix-a ranee of the stars, the
solemn proclamation of the new moon. The next preceding month was
in tho latter case regarded as "over full," and the 31st as tho day of
Now Moon,

On the 31st day, of course, there was no longer any necessity for
the witnesscis to report, since no month can have more than 30 days, nop
less than 3*J : Rosh Hash SH a (10).

120

HA-JEHUDIM AND MIKVEH ISRAEL.

Those who lived far away from Jenisalem, could not, in geneml,
receive in due season information in regard to the proclamation of the
New Moon.

On this account, both the 30th and 31st were, in doubtful cases,
celebrated as the days of the New Moon. In consequence of this, too,
those who lived beyond Palestine were in doubt as to the proper day on
which the holy days in the relative month occurred, for the messengers
who proclaimed the festival could not reach them. From this resulted a
two-fold celebration of the festivals — the so-called " second holy of the
exiled." Hence the Passover \ as celebrated eight days; the Pentecost,
two ; the Feast of Tabernacles, nine days, in order to be sure not to
miss the proper day. Though, subsequently, when the knowledge of
astronomy was more widely diffused, this doubt was removed, and an
infidlible computation of the New Moon introduced ; it was, neverthe-
less, thought necessary, in view of possible eventualities, that those loho
lived out of Palestine she id, in general, acquiesce in the celebration of
the " second holy days." There were, however, some exceptions and
extenuations granted in reference to the observances on such ilays ; on
the other hand, a certain Nathan bar Assi was laid under the ban
because he openly profaned a second holy day. A stricter regard)
however, was at all times paid to the New Moon, which coincides with
the day of Memorial (solemnly observed also at the New Year.) In
this instance, no work was permitted even on the 30th day. For the
witnesses might possibly announce the appearance of the New Moon
seen in the preceding night. If the witnesses actually came on the 30th
[in that case, the lirst of the next following month], the mincha sacri-
fices, which were to be sacrificed before the setting of the sun were yet
ofi'ered, the ceremonies and hymns of the day introduced, and the day
was recognized as actually holy. On one occasion, however, they
returned after the mincha (evening) saci-ifices, and there was a doubt in
regard to the rites relative to the sacrifices. It was therefore resolved,
that, hencefoi'th, no report shall be received on that day, if the witnesses
came after the mincha sacrifice had been already ofi'ered. When,
therefore, the witnesses did not ai)pear on the 30th day at all, or when
they came too late, the 31st of the sixth month (EUul) was observed as
the day of Memorial (New Year), the 30th being, of course, spent as a
day of cessation from all labour. The Rabbins, furthermore, ordain
that both those days of the festival of New Year shall be holy ; that
they shall be solemnly observed even in the land of Israel, and that, on
the second day, even though after the first and pro[)er day of the Now

COMPUTATION OF TIME AND FESTIVALS.

121

Isac ri-
vet
(lay
tliey

Moon has been correctly computed, no nutigatiou in regard to observ-
ances is to take place, except in some special instances, 1. g., in the
interment of the dead. If, now, for the sake of consistency, the Day of
Atonement, also, should have been observed on two days, yet only one
day was (and still is) observed, because the Sanhedrin Avould not lay the
people under the too heavy bui'den of fasting two days in succession.

According to the present regulation of the calender*, the twelve
months have, alternately, 29 and 30 days, when the year is regular,
thus : — 1. Nissan (corresponding very nearly to April), 30 ; 2. Jjar, 29 ;
3. Sivan, 30 ; 4. Thammuz, 29 ; 5. Ab, 30 ; G. EUul, 29 ; 7. Tishri, 30;
8, Marcheshvan, 29; 9. Kislev, 30 ; 10. Tebeth, 29; 11. Shebat, 30;
12. Adai', 29. In case an iuterculavy month is inserted before the
twelfth, the former has 30 days. There are, however, cases \\\ which
Marches! 1 van has 30 days, and, again, cases where Kislev has only 29
days.

In the former instance the year is called (over) " full " Sheleuiah ;
in the latter "defective" Chasorah. There are various circumstances
which have an influence on the regulating of the calendar in this respect,
such as the due equalization of the lengtlis of tlie lunar and solar year,
and the pi-evention of an iuunediate concurrence of certain festivals
with a Sabbath.

The lunar months contain, according to Rosh Hash, 25 to 29 days,
12| hoiu's and 73 " portions," 1,080 (lo) of which ai'e contained in an
hour, (there Ijeiug 24 liours a day.) The lunar year is, therefore, nearly
11 days shorter than the solar yeai', (reckoning the latter at 305 days,
5 hours, 997§ " poi'tions.") In the course of time, then, it would happen
that the calculation of the year, by 12 luna. months, would so widely
depart from the solar year, that the festivals of one season would occur
in another, or one entirely opposite. To prevent this, 7 months of 30
days respectively are intercalated in the course of every period of 19 years,
so that the lunar and solar year from tin\e to time mutually balance *^.->
each other. The intercalation of a montli, at present, always happens in
the years, 3, 6, 8, 11, 14, 17, 19. Such a year has, in that case, after
tjie 12th, another month, both of which are called " Adar" (in the cal-
endar the second is denoted by Ve-Adar). The iirst, however, is
regarded as the intercalary month proper.t In former tunes, before

the comjaitation of the calendar was fixed, it was possible to determine

, •__ .

* The Hebrew calemliir was ostablisheil uboiit 300 A. E. ('.

tWlii'u the year, accordingly, has tliirteeii montlis, the feast of Purini, (ami every
anniversary which occuns in.the I'Jth month) is celebrateil in the 13tli month.

V22

HA-JEHUDIM AND MIKVEH ISRAEL.

from the progress of vegettition, wlietlier the new festival year could
begin imuKKliately after the 12th mouth ; for according to Scripture, the
first month of the year was at the same time to be the month of ripened
ears. If the produce of the field had not yet so far matured, it was de-
creed in the middle of tlie twelfth month, that a thii-teonth shall be added.
In dispatching a decree of this kind to the inhabitants of Babylonia and
Media, R. Gamaliel mentions, that the doves and lambs (which wei'C
required for the paschal sacrifices) were yet too young. There was still
another sign : The full moon, during Avhich the Passover was celebrated,
was not to precede the vernal equinox ; in like manner, the feast of
Tabernacles was not to precede the autumnal equinox, for according to
Exodus, xxxiv., 22, the tfikiq^ha (turning revolution) of the year must
have alieady taken [ilace when this feast is celebrated. The Rabbins
understaiul by the term tekuplm, the time when the sun enters one of the
four signs of the Zodiac, viz : Aries, (Spring), Cancer, (Summer), Libra,
(Autumn), and Capx-icorn, (Winter), which at that time denoted a
change of the seasons. It is well known, however, that now owing to
the percession of the equinoix, the signs of the ecliptic no longer coincide
with the eorrespondiiig constellations. From one vskupha to anothei*
there elapse 91 days 7 hours, 519 thirty-one ninty-5)ixth "portions."
According to Rosh Hash, it was avoided making the Sabbatical year one
of 13 months, that the cultivation of the soil might not be interrupted
for too great a length of time. This circumstance could not, of course, be
taken into account, in case the season was not yet sufficiently advanced,
and the vernal ei[uinox had mot yet arrived.

Notice of the celebration of the New Moon, as determined l)y Syne-
drium in Jerusalem, was given to the inhaljitants of Palestine, and even
Babylonia, by means of bundles of flaming rombustil)les. These were
waved to and fro iq)on the mountain tops. The flaming signals were
communicated from height to height ; the nearest inhabitants of Baby-
lonia, as soon as the signals reached their view, lit torches on the roofs
of all th»ir houses, so that the whole region presented the aspect of being
in flames. The malevolent Samaritans, however, l)y means of false sig-
nals, occasioned mistakes in regard to the day of New Moon. On this
account it was thenceforth proclaimed through messengers.

Ise wei'e
lis were
Baby-
le roofs
If being
llsR sig-
l)u tills

CHAPTER XI.
A SERMON ON THE CREATION.

The history of our first parents is the liistoiy of all their descend-
ants. The;/ first entered into the battle of 'ife, and, since their days,
the contest has continued without cessation. Now, it has raged with
fierceness, like some struggle between phalanx and legion ; now it has
subsided into sullen horror, like some midnight massacre of civilization
by barbarism ; but the fight has gone through thousands of years, and
still the combatants are ranged in opj)osing columns, nor will victory
declare itself till one sid' ' » utterly exterminated.

The God of Battles Uiinself decreed this battle when ho animated
the perishabl" ' dust of the earth" with the spirit of immortality. He
thus placed in antagonism the evanescent and the eternal — the impulses
of nature and the restraints of conscience, passion and nrinciple, evil
and good. Since then, i-eligion, philosophy, rationalism and infidelity
have done their best to complicate the difficulties of the struggle ; but,
eflfectually, no change has occurred, because man cannot supersede
Pi'ovideuce

Wliy this battle should have been ordered, is the question which
has most agitated mankind. Wherefore humanity should have been so
constituted that its elements naturally militate against each other, has
been made the lasting problem of the world.

But this is one result of the struggle itself — blind judgment against
prescient wisdom. The pages of revelation solve the prp[)osition. It
has been said that man is born in sin, and that, but for a vicarious
atonement, the millions of earth had been created to everlasting
pei'dition. It has been said that the all-perfect Eternal delegated to
frail mortals the right to pardon and to anathematize. It has been said
tliat belief is the privilege of power, and, hence, the sword and stake
have claimed their victims ; and, in the name of that Being designated
the God of Mercy, mercy has all but been annihilated. It has been
said that nature is self-existent — that right and wrong have no higher
source that man himself — that here is the end of life, for that there is no
hereafter ; but the words of the Divinity proclaim the worthlessness
of these and all other human interpretations, and light us to that know-
ledge which alone can lead to the victory that shall terminate the battlo.

124

HA-JEHUDIM AND MIKVEH ISRAEL

" We will make man in oiu* image," was tlie behest wliich called
man into existence ; " and, he said, have dominion over the fish of the
sea, over the fowl of the heaven, and over the beasts, and over all the
earth," was the fiat which declared him the lord of creation, thus
pronounced to be for his service.

The image of God is eternity ; the spirit of creation is love. Man,
then, must have been designed eternal ; love must have been the
predominate principle, not only of his being but of that of all things.
Let us harmonize thi.3 with the words of Holy Writ. There is nothing
in the organisation of man which needs to be terminable. We ai'e so
accustomed to see he^)less infiincy progress to vigorous maturity, and
then degenerate to worn out old age, to subside in death, that we do not
pause to reflect if this be inherent or acquired. And yet in what does
the constitution of man differ from that Avhich renders nature permanent ?
Grant gravitation, inertia, and a projectile force, and tlie orbs of heaven
"roll through countless ages : eternal motion in infinite sj>ace. Grant a
su})ply of food as the material for animal combustion, and a supply of
oxygen as the medium in whicli that combustion may be carried on, and
animal life becomes as endless as " summer and winter," " heat and cold,"
which cease not. The spirit of creation is love. What but love infinite
as the Avisdom which the harmony of the universe from the confusion of
chaos, could have impressed on matter that re}>roductiveness which per-
petuates without the necessity of a now creation. In everything was
" its seed within itself." In everything was displayed the boundless care
of boundless love for the preservation of tliat seed, so that tlie embryo
might become endowed Avith the necessary vitality. In vegetables and
in the inferior animals, nature and instinct stand for this spirit of love.
In vegetables, the husk, the bulb, the fleshy fruit, the horny flower cup,
and its demonstrations. In animals it is seen in tlie lair of the carni-
vora, the nests of birds, the migrations of fish. Man develops it in
obedience to the divine command which enjoins marriage, but as he is
superior to all other productions, so his development is higher and more
conformable to the reason which constitutes his supremacy.

The spirit of creation is love. We trace it in the mutual support
which animals and vegetables give to each other ; in the adaption of
things to the localities in which they are placed ; in the universality of
man destined to rule all ; in the agencies constantly at work to maintain
the equilibrium between the inanimate and the animate, to promote
intercommunication through necessity, between tlie inhabitants of dis-

1 called

of the

all the

n, thus

. Man,
een the
things,
nothing
''e ai*e so
■ity, and
e do not
hat does
manent 1
f heaven
Grant a
apply of
I on, and
nd cold,"
e infinite
fusion of
hich per-
ling was
ess care
embryo
)los and
of love,
wer cup,
10 ca mi-
ps it in
as he is
id more

support
^)tion of
sal ity of
laintain
promote
of dis-

SERMON ON THE CREATIOIf;

125 '

tant climes. But, above all, we trace it in the double nature given to
humanity, whereby mankind may merit what it aspires to learn.

If man has been created peifection, error would have been impos-
sible to him ; virtue would have been entitled to no rewn- 1, because it
woidd have been inherent ; there would have been no nei >ity for any
state beyond the one existence, })ecause all that creation demanded would
have been fulfilled in its perfection. If man had been made with a pre-
ponderant tendency to evil, cruelty, and not love, would have condemned
him, to an endless and fruitless wrestle with himself, and would have
judged him because he had not succeeded where success was im 'sible.

If he had been born in sin, and if to it had been given doii.Jiion
over him, reason, which should bless by its power to raise, would curse
by its subservience to what it abhorred ; for the function of reason
admits of no cavil. It is that portion of the divine within us which
renders man improvable by comparison and combination ; it enables him
to discriminate between that which conduces to the general weal and
that which promotes the common woe, and thus it permits him to
appreciate good and evil. To give man this guide, to teach him that
Ids happiness depended on a course which it approved, and which it
would willingly pursue, but from which it was debarred by an irresistible
influence, might be the characteristic of some Indian Mahadeva, or some
Roman Ate ; imjnety only could ajiply it to the Eternal God, long
suffering, abundant of kindness and truth.

Man, then, was not called into existence with any bias, except such
as love gave. And, truly, there was the sublimity of eternal love in the
idea of creating a being endowed with a double nature, so nicely
balanced that the portion which was all perishable could never become
utterly corrupt, because the portion which was all heavenly could never
entirely lose its purity. To give to this being volition to choose its own
career, and thus to secure the merit of its actions, conscience to judge
those actions, and thus to be capable of working out its own liappiness,
was only consistent with that love. There remains only to investigate
how this sche'-iie failed.

Causes produce effects. Love in the Divinity was to produce
gratitude in i \an. G od was to rule through love ; man was to obey
through gratitude. Conformable with man's double nature — the
immaterial and the material — his gratitude was to have a double
development — his religion, whicli was to be all soul ; his actions, which
were to be all bodily. The type of his spirituality was the knowledge
of God and of his will ; the type of his corporeality was obedience to

}
■J

120

HA-JEHUDIM AND MIKVEH ISRAEL.

the behest wliich prohibited the eating of the tree of good and evil.
This knowledge of God was to be limited by Divine will : to be satisfied
with this restraint was to be happy — to strive to break it was to sin.
Man, yielding to ihe ignoble pleadings of appetite, eat of the forbidden
fruit, and thus exhibited his desire for a knowledge which had been
declared inconsistent Avith his being — a knowledge of those inhei'ent
consequences of good and evil which had been impressed as mysterious
laws on creation.

But the Eternal had said : " On thd day thou eatest thereof thou
shalt sui-ely become mortal," and man, who had braved this j)enalty, was
now to learn the result of his wantonness. The fruit he found did not
confer what he had coveted, but the lightning of i-eason showed him the
crooked way he had chosen, and the thunder of conscience condemned
him to fear. He hid himself. Then came to his cowering shame the
sentence of his disobedience — not the i)unishment, but the inevitable
consequences of his allowing mortal corruption to prevail in his being.
Woman, the original instigator of the wrong, was to become secondary
to man. Having been the means of giving death to the world, she was
to provide for the continuation of her race as the mother of future
generations, and, in her maternity, she was to find alike her danger and
her de{)endcnce. Man, because he had yielded to be led Avhere he
should ha\ e sought to guide, was thereafter to assume his legitimate
2)osition — lord of created things ; l>y bringing corruption to himself, he
had brought it to all below him : " The earth is cursed on thy account."
Having been the slave to his desires, he was thereafter to find in labour
his servitude and his mastery.

But, the image of Cod is eternity ; the spirit of creation is love.
Man had Aoluntarily deprived himself of his participation in those
divine principles ; it remained Avith the All Merciful that they should
not, therefore, cease from earth. Then came the great law of compen-
sation, which preserved man to eternity and love to creation. 3in had
doomed nature to decay, life to mortality ; existence thus became
incomplete.

D( '-e had introduced toil and sorrow ; happiness thus became
jeopardiseti. The body was thus to pay the })enalty of these evils ; the
soul was to remain immortal. Through the aire of death the spirit was
to pass, but beyond that dread visitation beamed an eternal future.
Thus, being was rendered perfect, and eternity was preserved to the
world. Woman was to risk her life to perpetuate her race ; man was to
spend his days in labour, but womr i was to become a mother in obedi-

SERMON ON THE CREATION.

127

ence to her love, and in her niatemity she was to find the solace for the
danger she had passed, and the affection which rendered her happy even
in trouble ; man was to learn that in labour consisted his best safeguard
against future temptations, and that through it alono could he procure
the activity necessary to his well-being. Tlius the dependence of worajm
and the labour of man were hallowed by the spirit of love.

Sin had come into creation. Constant enmity had been pronounced
between it and society ; " He shall bi-uise thy head, and thou shalt
bruise his heel." Antagonism has been instituted between the body,
which has become corrupt and perishable, and the soul, which was to
remain cai)able of perfection and immortality. The design of creation,
human happiness, was compromised by this battle of life ; thus volun-
tarily engaged in by man.

Moreover, as man had fallen from good to evil, and, as in the
struggle between his contending natures (it is so in all struggles) bad
passions were to be excited, and, therefore, further evil was to ensue, it
became necessary that Divine wisdom should provide means for
regenerations. Again, the spirit of love spoke through the mouth of
the Eternal. On Adam and Eve was bestowed one compensation, to
Cain was imparted another. He had taken aAvay a life, unconsciously,
but still, Avickedly, because he had yielded to the influence of evil
thoughts. When the stern voice of God announced to him the magni-
tude of his crime and the consequences which conscience would entail :
" A fugitive and a Avandercr wilt thou be on earth " — he trembled before
the terrible future he had evoked, and, in the bittei-ness of his prostra-
tion, he exclaimed : " My iniquity is greater than I can bear." Then,
said Mercy ; "Atonement lieth at the door, and to thee is its desire ; and
through it thou shalt rule." And when the guilty one, thus told that
the road to heaven still lay open before him, was awakened to the new
fear that some act of violence similar to his own might prevent his
treading that through the gates of repentance, "But it may come to
pass, that anyone meeting me may slay me." God gave him "an assur-
ance " of safety, and so confirmed the fiat that expiation is the antidote
for vice.*

Since that time, the dawn of the world, human life has resembled
an April day. Now sunshine, now shower; now the bright light of
spring, now the sombre darkness of winter; but amid all, the glorious
daystar remained resplendent, although temporarily obscured, and the
coming summer loomed in the future as the realisation of hope. Since
that time the battle of life has continued without intermission. Now

128

HA-JEHUI)IM AND MIKVKH ISRIEL.

virtue has prevailed, now vice has ruled ; now men have yielded to the
tlivine influence of spirit, now they have succumbed .before the debasing
control of matter ; but uround all, atonement shone the great Mediator,
and still before us glittered the prospect of human regeneration and
human happiness, as essential to the merciful design of creation.

Since that time, self love, which in mortal minds usurps the place
of genuine love, has invented a thousand excuses for excesses in the
cause of zeal, for shortcomings in the path of duty; but ever the charac-
ter of man, in the aggregate, has continued the same. Power has abused
its privileges, crime has used its oi)portunities ; philanthropy has minis-
tered on the one hand to the satisfaction of conscience, on the other hand
to the gratification of vanity; religion, in its purity, has taught the highest
virtue, in its impurity, has inculcated the lowest vice ; it has preached
charity and practised atrocities; it has spoken peace and acted war.
Progress has been made to mean the advancement of the mass, and the
advantage of the individual ; either merit has led the van, or it has
ceded its place to nepotism ; public service has been confined to the
worthy, or it has been abandoned to favoritism ; it has been wielded for
the emergencies of the times, or it has rusted in the fetters of routine.
Confidence in heavenly mercy has led martyrs to the grave, and has con-
secrated tbem in it ; confidence in mortal resources has conducted
criminals to the abysses of sin, and has there deserted them. Good has
risen to the very type of the Godhead; evil has descended to the depths
of perdition; bu . amid all, no man has been found pure, no man has
been found so corrupt that atonement has not, at the last, proved his
redeemer.

Since that time, mortal cunning has devised a thousand means for
deceiving itself or others, and in every way man seemed to have exerted
himself to render void the decrees of Providence, founded on its own
inalienable law. But ever the great principles deducible from the
history before us have remained permanent. In a])pearing to shape
their individual courses, men have only contributed to one hai'monized
whole. Right has always jirevailed, even though wrong may have been
supported by prejiulice and maintained by power.

Volition, while most unrestrained, is most subservient to a superior,
though unseen, will ; responsibility strives in vain to shake off its yoke
because it is obedient to judgment beyond its control. And
above all, no human eftbrts have been a])le to banish from earth the
compensation (through a future state) or even for death, or that given
for labour through atonement and regeneration ; for the image of God is
eternity, the spirit of ereation is love.

CHAPTER XIT.

ths
las
lis

the
ape
zed

3611

DEDICATORY KERMON.

" Bless, O my soul, the Lord ; and all that is within nie, bless His
hcly name I" Yes, oveiy aspiration of my mind, cvcvy chord and evtny
impulse of my heart ; all my feelings and thought, my whole being — all
unite in one exulting shout of joy, rising to Clod, my (Jreator. For this
is man's true greatnesrs, tliat Thou, O Lord, hast created him in Thy
resemblance and in Thy iraagn, and in Thy iulinite mercy. Thou hast
hrought this truth to oiu- knowledge and to our living consciousness.
Therefore bless the Lonl, (J my soul, thou daughter of heaven, and never
forget this, His great mercy I \"es, this is the dignity of man, that Ke
alone of all beings, feels and knows his origin. Jjorn of dust, walking
upon graves, he reaches with his mind, with his soul, into Heaven itself.
Thus rises now my soul upon the wiugs of devotion to Thee, fountiuu
of my existence, and fervently I pray to Thee, O God I Thou v.ho hast
guided me, Tliv huiid)le servant, from the be-'iiuiing of mv existence to
the present day ; Tliuu who hast cidlcd me to this holy otlice of spiritual
guide ; Thou v/ho hiist placed me at the head of this congregation of Israel,
that I may guide and lead it as a faithful sli(!i)herd ; Thou who hast
deemed me worthy to s])eak in this new. magnilicent Temple, the lirst
word of consecration and of instruction, l)less the words of my mouth,
that I may worthily i)vocliiim Thy glory and Thy praise.

As Moses one;;, timid and full of iiesitation, answered Thy call, O
my Lord, I am not eloquent, for I am slow of speech, and of a slow
tongue, so I trendde and hesitate ; for that which lives in my heart and
inspires my soul ; that ^^■hich I f<H'l so deeply iUi<l so devoutly ; that
which T would infuse hito the minds of my audience, and especially of its
younger members, with tlu^ holy lire of the deepest inspiration, I am
compelled to say to them in a foreign tongue, in a kuiguage whicji I
have never spoken, in which I am not vei'sed, and which is not this lan-
guage of my childhood. Therefoi'e, bless ( ) Lord the words of my
mouth, iis Thou once didst Moses ; open my lips, that I may worthily pro-
claim Thy praise. — Ameii.

In the name of the Eternal One, I bless and greet you, my brethren,

who have gatluned ex(dtiiig, and beaming with joy, in this new house,

Avhich was built in honor and in i)raise of Him who was, who is, and

who will l>e to all ( 'lornitv. T greet vou on this dav of jidulee and of joy ;

III

130

HA-JEHUDl.M A:<D MIKVEII ISRAEL

you who have come kneeliug to the steps of this sanctuary to do honiago
to the King of (ilory. Yes, with just pi-ide, with God-inspired joy,
junidst tlic organ's roar, with songs of rejoicing and alternate elioruse.s,
with tindjrel and liarp, W(! have assembled liere at our lirst entrance
into these halls of devotion and consecration. Foi O thou l)and of
Israel, a house, a house of God, has risen in our midst, giving evidence
of thy piety, of thy tidelity and thy devotion to thy God. Yes,
the words of Holy Writ, " How heautiful are thy tents, O Jacob, thy
tabernacles, ( ) Israel," which greiit in golden splendoiu- thci visitor ujjon
his entrance, they find an inuuediate living echo in the breast of each
and every one who comes to this niagniiicent house of God. LoNX'ly and
fair, holy and majestic is this tenqtle, and jjroiully and worthily may it
take its place among the high and sublime houses of God, that have been
consecrated to the King of (Jlory, here in the New, or yonder in the Old
World, But what signifies all the extei-nal magnificence and beauty of
this edifices '! What all the dazzling splendour that charms the eye, and
that satisfies the a'sthetic feeling, in comjiarison Avitli the inner beauty
and satisfaction Avhich it offers to the fervent and devoted believer 1

For these walls are dead ; these stones inul columns are Avithout
feeling ; these exteruiil forms, the i)rou(lly elevated domes, are mute and
inotioidess, and even that suldime instrument, whose lofty nu'lodies
warm the heart and caiise devotion to soar on high, is itself cold and in-
sensilile. True beauty is imparted to this temph; only, when a living
echo is aroused in the heart of the prayerful by the inspired word of the
pious Psalmist : " How amiable arcs Thy tabei-nacles, O Lord of Hosts !
My sold longeth, yea cv en fainteth for the courts of the j.ord ; my heart
and my flesh crieth out for the lis'ing God." We feel the full truth of these
Avords that meet our eye there, above, that Thy tents, Thy temple, O
Israel, are eternally, unchangeably beautif'id only ; when the whole con-
gregation, in j)rofound devotion, in living enthusiasm, in holy harmony,
bring heart and nund to the living (iod. Tvm) beauty is imjiarted only
to this temple, when we learn to consider all that are liere assend)led,
whatever may be their faith, their rank or station, as brethren, as children
of one Father ; when we learn to understand lusre, aiul to obey beyond
the Y alls of the temple, the admonishing Avords of the prophet : Have
we not all one Father ( Hath not one God created us ? Why do we
deal treacherously, every man against his brother, by profaning the
covenant of our fathers ] Yes, we mav riditfullv exclaim: "jjeautirul
is thy temple, Israel I" Only when the words of truth and wisdom,
the words of religion which are proclaimed here before the assembled

DKDICATDRY SKllMOX.

131

congregation from this pulpit, 'whou these words of sulvution souucl into
the cliaos of your souls, us the words insc-rilied here over the lioly ark,
** Let there l)o light," sounded once into thechiios of the material world ;
when your mind is enlighUnu'd, your lu-art warmed, your soul aroused ;
■when the woi'd of God incites you to noble deeds of piety ; to divinely
inspired works of love and justice, of gcnitleness and mercy ; when
precept and jmictice agree and harmonize, and just l)ccause Ave aie so
thoroughly and completely couAinoed, not only of the (sxternal, I)ut more
especially of the internal licauty of our lciiii)le, this day is to bo a day of
feasting and joy.

For this our song of jubilee ami rejoicing is so fully justiKed, for
this we all join in the sublime hallehijali of the Psalmist: ''Oh praise
the Lord all ye nations ; praise him all ye people ; for his merciful kind-
ness is great toward us, and the truth of the Lord eiulureth forever."
Praise ye the jjord ! Yet, here the (pu'stiou is forced upon us :
Do all the p(!Oi)l(! join us in this great hallelujah I Do all the nations
sympathize fully and cortlially with us in our celebration i Are there
not millions u})oii millions ojiposed to tlie band of Israel, who call to us,
though perhaps only in the stillness of their heart : Moderate your
exultation ; restrain your joy ; for the way in which you seek the Lord
will ne\('r bring you near to Him. Your path toward (;rod is not the true
one ; your road is nt)t the straight and even roaH. The Israelite who has
ch^arly resigned his liiulier mission ; who comprehends his relation to his
God, will not be confused by this language. Put as the minority, we
owe to the world at large, to tlie millions who diil'er from us in their
faith, an explanation of our jubilee of victory, at this time when we con-
secrate this magnihcent Temple of the Eternal One ; and we will not
hesitate frankly and freely to give this exi)lanati!)n, ]>y submitting three
points to a close discussion and examination. We maintain : —

I. Our Temple is an vnchangeablc monument of the lidelity and
devotion of Israel to the Eternal One.

II. Our Temple is a monument of the tidelity of Israel to itself.

III. The Jsraelitish Temple is a monument of the tidelity of Lsraei
to mankind.

Ist. Our Tianple is a momuiient ol tin; tidelity of Israel to the
Eternal One. Yes, thou most faithful, my people, in the dark an.l
gloomy centuries of suH'ering and o[i[)ression ; mayest tliou prove tlu*
same lidelity in the mild sunbeams of hai)[)ines3 and freedom. He who
is acquainted with the sad history of our people during the past eighteen
centuries — a history penned with blood, replete with persecution and

132

HA-JEHUDIM AND MIKVEH ISKAEL.

■ »'

oppression ; He "who knows liow Israel was scoftcd and scorned, Innnbled,
and persecuted. How it -was restricted and confined in its civil life ;
liow its industrial and intellectual activity and development were
crippled ; liow numberless funeral piles were kindled for its annihilation ;
how it was accnsed of all imaginary crimes ; how this unfortunate race
Avas held responsible for every public Ciihunity, and all these cruel jierse-
cutions ; these false accusations for the sake of its faith, for the sake of
its reliciion : lie v.dio considers and examines these thinti's calmlv and
deliberately, must surely grant to Israel the honorable testimony of
fidelity and devotion to the Eternal One ; he must surely admire the
power of sacrifice displayed l^y the Israelite, wlio sacrificed all i aithly
enjoyment, honor, riches, rank and station to iiis religion ; to his fiiitli in
the Eternal One. In the time of sufrering, v.dien the sky of its fortune
was veiled with gloomy clouds, Israel did not abandon its hope of a Ijetter
state, of the time of the Messiali. liut Avas Israel the only sufTerer in
this general }i\isory ? No. Those natioiis of tlie Old World, that liad
put Israel in chiuns, groaned themse'ves under the heavy yoke of
tvrannv and ilesnotism. Nav, oAen tlie enlitihtened kniffhts of uiind,
Avho had recognized the failings of their time, and v.dio ventured upon
tiie lioly struggle lor light, for truth, for liberty, and for humanity, geu-
oi'ally fell viclims to the fanaticism of their jtcriod. Constantly the
Bwoi'd of ])an)i>clrs was suspemh'd over tlic Iiead (ncn of glorious
Luthei', to whose n^emory, a few weeks ago, grateful (lenuany dedicated,
in ilie old City of Worms, a magniHccnt moiuunent — -a ceremony hon-
ored by the presence of kings and princes. Only gradually and slowly
the sunbeams of culture and of civilization dispersed the gloomy shadows
of past centiu'ies.

E\eu now flin execrable ghost of despolism, in its ghastly form,
prowls abovit in the Old World. F.wn nt)v,- tliose nations, who once
oppressed a'»d cruelly persecuied oui' innocent peojile, still groan inuler
the yoke (»+■ arlntrary tyrannical pi'inces, who. for scUish jiui poses, con-
demn their peo])le to miscny, want smuI wi'etchedness ; to bloody Avar,
Avith its terrors, to standing Jinnies, and to (>nonuous liurdens of taxa-
tion. And noAv hoAv brilliantly shines in this land of liberty and of
cipialily. (lie sun of true civilization and of true lounnnily ; how con-
stantly do his lieams increicse in power and in extent. Here oiu' needs
but to bv> a luunan being in oi'der to enjoy huuiaii rights and liberty.
Not yoiir faitli, but your acts and deeds ; the visiide fruits of faith, sjieak
ami testify for you. Therefore, O [srael, tliis temph; upon the fVee soil
of America is a monument not only of tlio fidelity to the Eternal (.)ne,

DEDICATOEY SERMOX.

1S3

)nn,

11 1 CO

lor
con-
Aiir,
axa-
l of
con-

i-ty,

ifiik

si)il

r)ne,

biit alKO a. worthy inoiiuuicnt of the perfect liberty of couscicnco, iiiul of
the fraternal e<|uality of all citizens of the laud. Therefore, O Isi-ael,
sound tin' hymns of virtory in this new Temple. Glorious, like the sun
frovii beneath dark clouds, thuu luist come in triumph out of the dark
delusions of [sast ceuturie.-,. Those formerly po-«verful nations, that hud
sworn the dcstnictiou, liave themselves sulfered this fate, Init tho;i livest
and thri\est, and as a testimony of thy fidelity even in the diiys of pros-
perity, thou hast erected to the Eternal (.)ne, this Temple of gratitude
and of i»raise. But what shall we say to thohc who, to-day, yet assert
that Israel is only a fallen trunk, iuca}>abie of yielding blo.u->oms and
fruit ; that Israel e.ni have wo lioiu; ; tliat its faith is not the (rue faith 1
Surely an examination of this assertion cannot excite tlio siiglitcst
shadow of a doubt in the mind of Vv tiau- Israelite.

On the contrary, this subject is calculated to iuotise in him iv u-cling
of sacred pride. For supposing the faith of Israel in the lv<'rnal i hie.
the Creator of he:iveu and earth the Faiiior of all mankind ; suj)j)t).sing
all this were founded on error, what do you think, my friend, I si Id do,
if God were one day to hold me resjiousible for my error ■ F sliouKl, if
a niortal could lie jnrmilted to be so prcsumptaouii, I sliouldstep licfore
God and remonstrate with Him ; I should di-.[.ute with llhu ; it would
be my turji to come with comphuuts and repro iches to the stejis of His
holy throne. I should say to him : Thou, () God, hast revealed Thyself
iu Tliy majesty before the eyes of my whde jieople, so that even every
servant saw Thee prophetically, and doubt vras dispei- 'd likr udst1)efore
the light of the sun. Thou, eternally uiThiUigeable God, hast announced
the great wonl u}U)n Sinai ; " I am tlie Lord thy God ; thou shalt have
no other God beside me." On numberless occasions, Tiiou hast piniished
and chastised my fatliois, whenever they left the idea of unity but for ii
moment. Througli Thy ser\ant JMoses, in his farewell at tlie (do.se of
his earthly career, Thou hast commanded us; '• Only takr heed tu I'.iyself
and keep thv soul di]i!;eutly. lost thou forget the things whicli tliineeyes
have seen, and lest thev ilenart from thv heart all the da\s cf t!iv life •
but teach them, thy sons, and thy sons' son.i. Sjiccially llie day that
thou stoodest luiioi'e the Lord thy God 1" Through all thy propliets^
Thou hast warned Israel not to abandon Thee, the one Lord. Through
Thy great prophet Lsaiah, Tliou hast proclaimed unto us: ''Ye are my
witnesses," sub' the Lord, "and my servant, -vvhom 1 ha\e chosen, that
ye may know and belime Me, and understand that 1 am llo ; before Me
tliere was no d'od formed, neither shall there be after Mv. ; I, oven I, am
the Loid, and boside INIe there is no Saviour." And now, in the face of

134

HA-JKHUDIM AND MIKVEH ISRAEL.

this s;veat rovcLitiou upon Sinai ; iu tlie face of tliose lucid t(?acliings of
the propliots ; iu the face of the cliastiscnicnts and jmnisliinents of my
peoi^e, wlicuever tlioy abandonod their faitli in tlie one God, can it be
possible tliat dai-k visions, pvoplietic sayings, o])en to the most Aaviecl
interpvetatidu, slioukl be able to pi-ej\idice and to diiniuisli this faith in
tlie strictest oneness of God / " AVhy," I sliould continue to argue with
my God. " why, if it were Thy intention, O God, to modify this on(>nesa
in the least, why didst thou not descend from Thy siii)linie throne, before
the eves of the wliole jieopk', in order to silence all doubt, as Thou didst
on Mounh Sinai >. Can Thy revelation upon Mount Sinai be I'ccalhsl or
modified in any particular, in any way except by a similar revelation]
Or should miracles be able to shake my strong belief in the Eternal One,
when Moses himself destroys the belief in niii'aeles, in opposition to Thy
oneness, O God, when he admonishes us, in the voice of warning, not to
trust any pmphet oi- any seer even if they shouhl ap])ear with miracu-
lous deeds before us ; if they dare to attack the oneness of (iod, even iu
the slightest degree? I ask you, my fi-iends, if a father, having in a
most sohuan manner given a strict connnand to his child, warn him that
no one mav I'ccall this command, would the child not be "uiltv of the
most criuiinal disobedi(;nce if he should listen to the words of even the
most faithful servant, if the hither himself did not recall or change his
will ? And should God l)e less strict than man / Xo, God is not a man
that He should lie ; lu'ither the son of man that He should repent. He
is no erring being to retouch, amend or improve His works or words.
He could not be a pei'fect, omnicieut God, slnmld He revoke, oi- even
modify, the word once solemnly proclaimeil. And with proud Israelitish
self-consciousness, I should call the defeusiv(; lanLruaiie to God an nnuable
defiance. Therefore, my friends, on this day of .Iubile(i, join in our
hymns of victory, and in our songs of rejoicing, for this Temjde is a
monument of thy tidelity, O Israel, to the Internal One, the Creator
and Father of all mankind.

2nd. Oin- Temple is a inomnnent of the lidelity of Israel to itself.
But although attempts were often made, in the gloomy past, to treivd
Israel under foot ; although even to-dav many are unwillini' to acknow-
ledge its historical significance, Israel never despaired of itself, always
remembered its dignity, its exalted mission, never foi-got the word of
God : " Israel is my first-born son ; ye shall be a peculiar treasure unto
Me above all people, and ye shall be unto Me a kingdom of priests, and
a lioly nation !" And may you, my i^eople, continue to vindicate this
preference, to be proud of this i>rivilege of jing a nation of priests, and

DEDICATORY SERMON.

135

I 1

/en
tisll

holf.
eiul
ow-
Hays
llof
Into
liucl

llUH

Mid

let it he attested by this magniticicut Temple whicli we have btiilt ami
cons'^crated. But how is this ] Many a one might reproachfully ask :
W(Aild you, in our enlightened age, in this land of liberty and (Mpiality,
wouhl you attempt to establish antiipiated prorogations? Would you
stir u]) pride, self-conceit and presumption 1 Have not privileges of
Onk people, or Onk class, in opposition to Others, brought enough
iniseiy iiito the world I Shall now, even religion serve iis a cloak to
pi'esumptuous privileges 1 Let us see, my friends, whether this objection,
this charge, is just. Let us draw a comparison between tlie pre-
roiratives and privileges of Israel, and the prerogatiA'es and privileges of
the nobility of the Old World, who also assert that their ancient privi-
leges are saci-ecl and unimpeachable. Let us examine and compare the
ves}iective documents, in order to see how far the respective clainxs are
right and justified. The privileges of the nobility of the Old World,
destroy the rights of the citizen and of the peasant ; they despise the so-
called lower classes of their native dignity, and of +heir iude[)endance.
In shoit, these privileges of a few constitute the oppi ^ssion and sultjuga-
tion of millions. The code of the old European nobility declares : One
hiw for the nobleman, and another for the citizen and for the
peasant, Avhile, on the other side, tlu; old docunu'ut which exalts us into
a privileged pt'Ople, says : "As ye are, so shall the stranger be before the
Lord : (Die law aiul oiie manner shall be for you, and for the stranger
that sojourneth with you." The right of nobility, O Israel, does not
allow thee, as with the world's nobility, to take tithes from the peasant,
but, on the contrary, thy old charter .of nol>iiity admonishes thee ; Thou
shalt truly tithe all the increase of thy seed that the field In-ingeth forth,
year by year ; thou shalt not wholly i-eap the corners of tiiy field, neither
shalt thou gather the gleaning of thy harv(!st ; thou shale lea\'(! them to
the poor and the stranger. Tliy charter exclaims to thee : Thou shalt
love thy neighbour as thyself ; thou shalt not ciu-se the deaf, nor put a
stumbling-block before the blind; thou shalt not wrest the jiidgmeut of
thy poor in his cause, and thou shalt take no bribe, and the stranger
thou shalt not oppress ; and a hundred similar laws of gentleness and
love. Where are here the injured classes to complain of injustice and
op])ressiou ? Just this, then, O Israel, is thy privilege, thy priestly
mission, everywhere to i)ron»ote the welfare of thy fellow-men, to sow
ha])piness and peace. Th(>refore, remain faithful, O Israel, to thyself
and to thy mission ; bo proud of thy title of nobility, which no mw will
dispute so long as thou remainest faithful to it. Thy ancient pi'ivileges
n^'A^er in and never will be cancelled by the culture of our period.

186

IIA-JEHUDIM AND MIKVEH ISRAFJ,

For ill tliis consists tlie superiority of our religion, that it is Ciipalile of
development and progress, that it bears ever fresh blossoms and fresh fruit.
The nucleus of oiir religion is not nnxclo uj) of dead formalities and
empty ceremonies ; these belong to perishable time, and share its fate.
Tlierefore, remain faithful, O Israel, to the teachings of Closes, and to-
the teachings of the prophets, who, though yielding to the re(purements
of their own age, still taught in Moses' spirit. If you ask me now,
"what the Judaism of our time requires of us, I answer you, in tlie voice
of the Talmud : Just the same that our religion has required of us
thousands of years ago, as the most essential thing. For this we read
at the close of the Talmud treatise. Makkot's, 01 ii commandments and
prohilntions, wei-e given by God to Moses, to be obeyed by Israel.
David reduced these GI3 connnandments for his time to eleven, and the
prophet Micah, to only three. These elev(>n commandments of David,
we iind recorded in the fifteenth Psalm. Da^id begins with the Avords :
*' Lord who shall altide in Thy tabei-nacle ; who shall dwell in Thy holy
mount ?" Is this not the same (piestion, which, to this day, is asked by
millions ; al)out wliicli there are discussions and controversies, and
which so often Avith ridiculous S'df-conceit is answered incorrectly ?
Who is entitled to stand in the holy mount of the Lord^ — in th(> imme-
diate presence of God ? Well, my friends, to whom truth is dear, con-
sider the answer well ; consider well this one point, ^^ Inch cannot Ije
disregaided. Tlu* (piestion has reference to God, and the answer to
your fellow-men. i"ou strive to raise to God. Direct yoiu- looks
below to your fellow-men, and in tliis act yo\i ascend to God. Who
shall dwell in the holy pi'esence of (Jod ? Hear the answer of the
Psalmist : " He that walketh upriglitly, ami worketh righteousness, and
spi'aketh the truth in his heart ; lu; that slandereth not his neighbor, nor
doeth an evil to his neighbor, nor taketh up a reproach against his fellow-
man, in Avhose eyes a vile person is despised ; but he honoreth tliem
who fear the Lord. He that sw(vireth to his own injury and changeth
not ; he that putteth not out his money \ipon usury, nor taketh a bril)e
against the innocent ; ho that do"^h these things shall never fall." These
lucid truths, satisfying heaH and mind, are unfortunately to-day inacces-
sible to the great mass of men, who think to find tlu; majesty of God
only in the misty and mystic, whereas his glory tills the whole earth.
For, ask thousands of men : What doth the Lord reipiire of you, and
how can you ascend liiw holy mountain ? and they will answer you :
*' Certain mystic ceremonies ami rites ai-e the means of salvation which
sui'elv lead to CJod." But what are all vour otferings ; all vour cero-

DEDIL'A'I'OIIY SKRMON.

13';

K'O-

luoiiics ; all your fonnalitioH ; your mystic ami uniutflligible i-elicious
rites, co'.upareil ^vith one oli'ering ; one solenni coreuiony, -wliicli I shall
now name to you, and in whose contemplation you who belic\'e you
are In-inging to your God tlu; most difficult and acceptable sacriiice,
must grow diuid) i For, tell me my friends, is there a more sublime,
a more solemn ceremony ; is there a greater self-denial than when the
father and th(f inotlier consecrate their greatest born, the joy and hap-
piness of their lit'*; ; Avheu they devote their llesli and blood, their only
cliild, for immolation to the Lord ? Well, the pro})het ]\Iicah asks the
same question which David has })reviously asked in the loth I'salm :
' Wherewith shall J come be-fore the Lord, and bow myself before the
High Ciod 1 Shall I come before Him with burnt-oli'erings ; Avith calves
of a year old ] Will the Lord be pleased with thousands of rams, or
with ten thousands of rivers of oil I Shall I give my first-l)orn for my
transgressions ; the fruit of my body for the sins of nxy soul I" () how
these words move lis ; how they humiliaio and crush us ; even this
greatest of all sacrifices, our beloved children, seems yet insufficient for
sinful man as atonement for his guilt and his misdeeds. With trembling
and hesitation, the ears are strained to listen to the continuation of the
prophet's sentence. If even the resignation of the belove;! child is not
a sufficient sacriiice, what then does the Mighty Lord require? And
the prophet continues, punishing the stubborn, tlu; hyj/ocritical, and the
wicked with reproach, and softly allaying the fear of the faithful, the
j)ious and the Godly ; " He hath told thee, O man, what is good, and
what the Lord doth require of thee; nothing but to do justice, arid to
love nun-cy, and to walk humbly with thy C>od." Here wo have the
sacriiice Avhich the God of love requires of you. ]Jut have we all
reached this high standaril I There are many a\1io are, it is true, just
in greater things, but in smaller mattcn'S they tread justice under foot,
without considering that these small acts of injustice develop the raost
atrocious deeds of injustice; and others again are just in little things,
but too weak and wavering to exercise and to promote justice in great
things, and ha\ e love and mcu'oy, Avhich alway.s tremble on our lips.
Hiis mercy, the second recpiirement of the [»ro})het, already penetrated
all our hearts ? Are then? no more poor, unhappy and needy, to com-
j)laiii of our hai'd-heartedness ? Alas' as long as gold and jewels,
and pearls upon thy neck yield thee more enjoyment than the pearls of
greateful tears, glistening in the eyes of the helpless and abandoned,
thou art no follower of the laws of mercy and gentleness. And how i.s
it with the third and last requirements of the prophet ! Do avc all walk

-4

138

HA-.iEHUDLA[ AND MIKVEH ISRAEL.

^.'?:

in humility and nioilesty with ovn- Gotl ? Do Ave live and act in God?
Do wo thank and praise Him always, not in this Temple oidy, lait also
at onr lionses, for all the happiness and all the j leasui-es that we enjoy t
When we arise from tlu^ fiiek bed, do we acknowledge that it is He who
sends recovery and life ; that it is He Avho feeds and clothes ns 1 Ami
how much more exalted than your empty formalities and rites is this
requirement, this holy commandment, to practice justice, to exercise
loA'e and mercy, and to walk humbly before God, in which, according to
the Talmud, the whole Mosaic hnv is concentrated. ' For your cere-
monies can only be performed at certain times, but these sublime com-
mandments can and should be observed every moment of your life, sis
the Psalmist urges, the words inscribed here : I luu-e set tlu; Lord
always before me, therefore remain faithful, O Israel, ever faithful to
this sublime doctrine, and let this holy Temple serve as a testimonial and
as a mouuuicnt to thy unchangeable fidelity to thyself, and to thy ever
blessed tiuth.

3rd. Our Temple is, liowever, in tlui third i)lace, also a monument
of the fidelity of Israel to all mankind. As at the time when
the tem])le at .lerusaleni still existed, priests and Levites lived scattered
in Palestine, in order to prepare Israel for its high mission to
become a nation of priests, so God, the All-wise and All-good, after
Isi-ael hud been strengthened in the idea of the oneness of God,
has scattered His nation of priests over the whole world, in order
gradually to educate the whole world into one people of God, into
priests, so as to idealize tlie last words of Aaron's priestly blessing:
*'!klav He give thee peace !" Or are the expectations and hopes of
mankind ]ierhaps already fulfilled 1 Have we already reached the
<-'olden age of general Immanity and brotherly love ? And esjtecially
in our age of cidture and enlightenment, when natural science hns opened
to the aspiring Inmian mind, never anticipated and new, untrodden
paths, and imparts to it so bold and s\d)lime a flight ; does not cold
skepticism \nidermine, decompose and dissolve all that has l)een trans-
mitted to us by past centm-ies, as siicred iind unimpeachable? Do not
the materialists de{;m themselves capal)le of storming Heaven, and of
dethroning God ? What an alai'nung state of things ; the more the
natural sciences gain in depth and scope, the more the human mind,
formed in the image of God, unveils the mysteries of nature, so much
the moi-e the infidelity and skepticism. Where shall w in this general
corrui>tion, whose threatening waves spread wider and wider, and shake
faith more and more, where shall we find a safe anchorage i Though

DKDICATORY SEKMOX.

189

of
the

uvlly

lied
den
cold
•ans-

not
H of

the
liml,
imch
leval
I lake
Migh

men of mind, iimterialists, may for a tiiiu; Iiooome t\w ju'ey of douht ;
tlioiigh ■\vitli pvogveKsinj:; culturo, tlio ninnlxT of skei)tics may increase
infinitely, and the small hand of liclievers nuiy dwindle awiiy nior(> and
more, this does not diminish the eternal trnth of the assertion : ^lan,
powerless, frail, Jieaven-horn man, sustained l>y a higher power, is a
religions hehig, that cannot do without religion ; his soul, thongli it
may go astray for a time, v.ill always long for the jiigher, the invisilde ;
in one woid, religion — that is the relation of man to God — will nevei",
neverdii! in man. J)Ut how and where v.ill tlicsc men of science ; these
men of mind culture ; where will tli '■ men of douht, who have
idready renounced all faith, when; will tlicy fuul consolation, trampiility,
and satisfiction / Jiet us pi'onounce eourageonsly, and v.ithont fear, the
hold hut eternal truth : It is the religion of Israel alone that extends
her lo\ iiig, motherly anus, and that grants to mankind all for which the
mind strives, and for which the heart longs. The religion of Israel,
most ancient, y<^t e\er young, is destined to become the religion of the
world, and tlun-efore we said : This magiticent and prond Temple, which
is scarcely equalled by another in our city in splendor and beauty, is a
monument of the lidcdity of Israel to all mankind. If you ask me by
what authority I am jutititied in the bold assertion that a religion which
has so often been looked upon as subdued, the religion of Israel, is
pi'omised a. futur(> so rich in blessings, I answer : Will, indeed, the
materialists, the men v/ho have already renounced all faith ; will the
thoiisands who waver and aie victims of skepticism ; will the enlight-
ened world, who consider our age perjiaps more fully penetrated liy the
divine si)irit, than was the case with remote anti<[uitv ; will all these
feel, indeed, inclint-d to support their fiith, with the frail crutch of old,
miracidous h-gends ? No, the simpler a religion, the less it fetters the
miml ; the less it restrains the freedom, of thouglit ; the less it disagrees
with r(!ason ; the less it denies satisfaction to the mind and comfoH to
the heart ; the more ]trospect has such a religion of becoming a univer-
sal religion ; the moi-e i-eadily and the moi-e willingly will mankind
accept its gentle yoke. And such a religion, simph; and sublim(>. Ave
have in the i-eligion of Isracd, an \ thcrfore the palm of victory must, and
will ultimately, fall to his lot. Not miracles, whose power and inHuence
was destroyed already by Moses, and in his s[tirit by Maimonid(!s in the
12th, and bj' Moses Mendelssohn, in the last century, form the sujtjtort
of anchorage of our religion. Its eternal, unim)»eachable truth finds its
verification nnd its jiow-er of conviction in the hai-monious conformity
■with the truth, written by the finger of God in nature, and in tlio history

140

HA-JKHUDIM AND MIKVEH ISRAEL.

of inankim]. Great was tlio oiu; miracle, wiicn tlie Lord revealed Him-
self to Israel on Blount 'Muai, amidst fire, .smoke ami lii,ditning, and l>y
this revelation, dilfused light, and lilled the hearts with salvation auc^
ha[»i)iM(;ss. Greater I call the everlasting and ever-aotive miracli', v.hen
now the Lord speaks to aU mankind, and reveals JTiiuself to the whole
world in the lightning of the telegraph, and tlu; smoke of the steam
vehicles, accom[)lishiiig thereby not less, but perhaps more, general bro-
therh<.)od and union among the children of the whole earth. This won-
derful revelation of God, however, which has been made in our time,
amidst lire, smoke, and lighteuinu', which gradually will unite the
nations of tlie whole earth in one fimily, and by which their sitiritual,
as well as their iudustrial interests, v.ill be more and more interwoven,
is a guarantee to ns of tlu; time, which Isaiah and Micah have alreadj'
pro[»hetically seen and jjroclaimed, when the nations shall beat their
swords into plow-shares, and their si)ears into jjnining-hooks ; nation
shall not lift up sword against natioii, neither shall they learn war any
more. And the words of tlie prophet Tsiriah v.-ill be fuUiih ". ; " And
maviy jietjple siiall go and say, come ye and let us go u[) to the niounuuii
of the Lord, to the house of the (lod of Jacol), and he will teach r.s in
liis Avays, and avo v.'ill v/alk in his paths.'' Then will the prophetic word
be realized, with which the Isra-difce, from time iaimemorial in his syna-
goguesjhopefully concluded his morning and his evening prayer : '' And
the Lord shall be king over all the earth ; iu that day shall there be one
Lord and II is name One I'' If ]iow 1 as.serc that the whole worhl will
one day be converted to the religion of Israel, I do not wish to im})ly
that they will follow our present ceremonies with us, and celebrate our
feast v;ith lis. No, if the edilice is com])leted, the scaffolding nnist fall I
I only wish to im})ly as Israel, from time innnemorial to the present
day, in good and in evil times, has encouraged itself with the Avords :
"Hear, O Jsrael, the Lord, our God, is one Lord I" Wo will all the
children of men, sooner or later, call unto us : •" Hear ye, O Israel, the
Lord is also our (iod, lie is one Lord I'' And therefore I may exclaim
from tlu! deptlis of my heart with Solomon, v,-ho consecrated the . first
Teuiple : " Lut also the stranger, who is not of thy jjcople Israel, when
he shall come and pray at this house, mayest Thou listen in Heaven, the
place of Thy dwelling, and do according to i\ll that the stranger will call
on Thee for, in order tliat all the nations of the earth may know Thy
name, and fear Thee, as do Thy people Israel, and that they may tinder-
Btand that this house, which I have built, is called by Thy name." Yes,
these doors are open to all, of whatever belief; to you who are heavily

DEDICATOllY SERMON.

141

oppressed l)y the Imvdens of life, who Wiint consolation and who are sore
with snfTering.

0, my unfortunate hrother, thou who sighest and coinplainest,
heavily oppressed by the burden of earthly existence, whom the chains
of poverty and misery hold fettered ; thoti who feelest thy bittcM- woe a
thousand fold, because thy misery affects those that are so near thy
heart — wife and children. O, suffering brother, who art deficient in all
that is so iuijierivtively demanded by the necessities of life ; thou Avho
are wanting Ijread to still thy hunger, clothing to cover thy nakedness,
a safe shelter to rest thy weary head. O thou unfortunate one, who
dost not know the compassion of thy brethren, who art not wanned by
the gentle breath of love and sympathy on the ])arfc of thy fellow-men,
who lookest upon thyself as the outcast suflering son of mankind : dull
and hopeless thou often j-aisest thy tearful eye, and from thy lijis escapes
the wild cry of anguish : '-■ Whence and when shall help come to me f
(), thou unfortunate one — even if the whole world were to appear to thee
as a hostile cam]i — come hither to the steps of this sanctuary, and Avhat-
ever oppresses thy lieart ; whatever torments and racks thee, ])our it out
before God in these sik'ut halls, for Ife is a gracious and merciful God ;
it is He that makes rich and poor, high and low, who gi\-es to the grave
an'l recalls to life ; here thou wilt lind comfort in thy sutfei-ings. conso-
lation in thy sorrow.

And thou, too, my unfortunate brother, who art eutangled in the
mazes of sin, whom a ice holds in hei- poisonous embrace, v.liom the
world des])is(>s and forever condemns, if a consciousness of thy better
self return to thee ; if repentance seize thy heart : if tliou look back with
grief and longing to the lovely lields of jture innocence, come to this
sanctuary with a courageous heart, confess thy guilt, thy inissdeed, pro-
mise impi'ovement and atonement ; for ( Jod, the merciful, does not
rerpiire tlie destruction of the sinner, but only tlie return of the sinner
from his evil paths in life.

But tliou, too, ]iap])v one, who baskest in the sunshine of wealth,
honor and esteem ; wiio hast never eaten thy bread in tears ; wlio art in
the full enjoyment of health, and all earthly joys ; ui)on whom the world
lieams a smiling spi-iiig, O, forget not in the intoxication of thy good
fortune, to appear often. Aery often in this liouse of (lod. Here thou
shalt learn to bend thy knee before the (ilod of our destini(>s, remember-
ing that tlie wheel of fortune may suddenly turn, that no earthly haj)])!-
ness is permanent. TL>re thy earthly greatn(\RS shall be glorilied in the
light of humility and modesty. Yes, in good iind in bad fortune, in joy

142

HA-JEIll'DIM AND MIKVHII ISIJAKL,

and in sorrow, iu the sunshine of we;vlth, anil in the lUirk diiy of poverty,
at the house of God, be to us a house of refuge and of comfort. Ye
fathers and mothers, when a young blossom of life gladdens your parental
heart, when the All-^IercifuI l>lesses you with the heavenly boon cf a
son, of a diiuglitei', then come rejoicing hither to thank the kind Giver,
and to intrust iu full faith the fate of the tender offspring to His care.

Ye blooming boys and girls, here, before the holy ark, you will
appear on the day of your contirmation, in order to vow, in the pnisence
of your parents and 'if ^!ic: .dl-seeing God, fidelity to the religion of your
fathers. Here, in tins Teuiple, ye will appear, ye Israelitish sons and
daughtt.'rs, when the vow of eternal love and fidelity is to invito you
when you enter the holy I)on(ls of matriiiKjuy, so that your houses, like
his Temple, may become? tem])les of harmony and peace ! And when
the sickle of death sweeps away the dear fathei', the beloved mother,
from hence into the realms of eternal peace and blessedness, then, ye sons
and dauichters, ve will enter this sanctuarv and pronounce the iireat
" Kadisli," — tlie holy prayei- — praising God iu your sorrow, as ye thank
Him in fortune and in joy. Yes, one generation passeth away and
another generation cometh. As to-day we have made a pilgrinxage to
this sanctuary, so we all shall, the one soouei', the other later, make a
pilgrimage to the sanctuary above, for our true and permanent home is
not here below, but there, above. Our soul, the heaven-liorn, rises to
God, the soiu'ce of life, whence it s]trang, but our Ijodies will return to
dust and ashes. Nay, these halls of stone and wood, they will by far out-
last our perishable frame. And then, iu late.' days, yet thou, '. ) ! Ti.-mjde
of Israel, wilt stand here, an eloi[uent monument of our lidelity to the
Eternal One, to ourselves, and to all mankind. Aiiun.

CHAPTEK XIII.
A SERMON OX SACRIFICES.

Reference to ceremonie>i, who.st; existence has been oblitenited, docs
not afford nnieli interest to the general reader. The inquisitive and
curious, may turn witli some degree of excitement, to the mysterious
recitals connected with the names Ek'usis, Isis, or "NValhaUa ; hut this
excitement dejjcnds entirely on the mystery connected with all heathen
celebrations, and on the importance to in: attaclied to their interjjret-
ations. Tlie simph;, unpretending rites, of the Levitical sacrifices ; their
want f)f all that can awaken speculation, or leave room for controversy ;
the utter cessation, not only of such religious expositions, but of every-
thing analagous to them; all contribute to deaden the feelings, and to
forbid sjK'culation, and therefore to dejirive the portion of the hiw before
us, of much that can make reflection profitable. But something still re-
mains, tt'hich may not be wholly unint(>resting, and which may i-esolvo
itself into the following (piestions : — ^Vhy were sacrilices ordained as
exponents of man's duties to Heaven ? IJid they tnki' tin- place of that
devotion which now exhibits itself in prayer! Wli;it v/as tlieii' moral
effect ?

Why were sacrifices ordained as exponents of mans duly to IIeav(;n ?
It nuist not be forgotten, that the Divine legislator adoiiteil into Judaism
many of tin.' ceremonies already existing among idolatrous nations. Of
all such ceremonies, sacrifices held by far the most uiiivers;d sway, not
only among heathens, but evtir -long those older indiviihials who
bowed to the true God. Already in the earliest years of creation, A\hen
Abel and Cain sought to pour out into visible form the ex))res>;ion of
their gratitiuh; to Heaven, sacrilice was the method they a(lo})ted.
When earth, freed from the overwhelming deluge, agtiin bared her
maternal bosom to nourish her restored offspring, sacrilice %\as the type
by which Noah displayed his thankfulness for eseiqx^ from the unixcrsal
destruction. Alii'aham, Isaac, and Jae(jli, all oil'i'red sacrifices ;is proofs
of their devotion to the service of God. Nor can we wonder at this
develo])ment oF human feelings. Gratitude is a .sentiment that seeks to
express itself in deeds, somewhat ])arallel to the benefits which evoked
it. In those times, men were essentially agricultural ; their riches con-
sisted in the produce of the earth, and in domestic cattle. But the
produce of the earth was either speedily [ierishaV)le, or was consumed a.s

144

H.\-.Ji;iiri)IM AXl) MIKVKIi ISMAKL.

I'aB

'^TSKl

now, for till! oi(liu:ii'y iiiainteuanco of life. Wliiit v.c r-ill cujiital,
tlierofove, the accumulation of jkisI IuIm)!-, cousistod tlicu of cattle.
Cattle fonued tlio iiifMlium of (^xclianyp, allbrdcil a ready moans foi- tho
invostmcnt of s\i{M'val)iiiidant vegetable i>roductioii. and thus became the
general standard })y which wealth was estimated. Tho [)osscssion of
cattle also rendered necessaiy the accjuisitiou of ;^i-azing land, and tho
co-operation of nmncrcMis shepherds and herdsmen, and thus contributed*
not only through numbers, to personal security, but to that system of
colonization v.Iiich was so needed to ])revent the nomade habits of living,
of idleness, and of pillage, from holding entire dominioix.

To cattle, men looked., tli(>refore, as to iheir lughcst gitts, tlirougli
Avliich they became respectable and respected. To cattle they owed
many advantages : food, means of di-aught, clothing, and numerous
domestic conveniences wei-e contributed by the quiet ox, the gentle sheep
or goat. Can we be surpi-ised. then, that, in seeking to display grati-
tude to the source of their wealth, men should have chosen for the
expression of t'lat gratitude, that whicrli they valued most ; or tliat Cod,
in ojiening, as it were, relations between hiniself and mortals, sliould
have deigned to declare himself willing to accejit the trilmte which the
lioliest feelings of hanianity had aln';uiy sanctified } AyHWVv.Uy not ;
more, if wt! were now called on'^to (letermin" what v/ould have bee:, the
most ap>)i-()]iri;ite form of devotion, v»-e shmild certainly pre nounce in
favour of M-luit it-cnis to haxe possessed so n-.any claims for that peculiar
end. Always at hand, always valuable, alwiiys associated with coud'ort
and happiness, cattle were at Al times ready for sacrifice. Did >ome
long-'jontinue;! jn-osjierity determine a man to poi'.r oirl; Ids giat irmle,
the mark'-: oi' that jirosperity v.-en; tho be.-,t means for his so doing. Did
some escape from sudden aeeidejit or momentary temptation, e\'oke
thankfulness, the store of home at once alforde.l scope for celebrating
tho escape or the resistance of teinptation. If randnti tlu-eatened, what
fitter to ]>ro]>itiate than the food on which, in ease of fanune, existence
depended I If we concede, then, t!i:it hiaii is called on liy gratit,.de to
I'l'ovideiice, by iiis :-;"ns(! of Divine protection, and i)is want of Divine
aid, to de\elop in some v/ay his tliaidrfulness, his dependance, or his
penitence, \vi' nu;:;*:, at the same timw, allovv" iliat no type could have
been more appropriate than the one selected.

It retui-ned in ::ome way a portion of His divine; lilessing, and by
enabling nr.-.n t* part with thit which was \a!!;ab](> to himself, and ren-
<lere,d hira \-iliuvl in tlio eyes of ollxn's ; it pri'veiitcl sellishness and
avari.'C. aiul i^^i'.e pliiv to tliose wanner feelings of generosity and

A SERMON ON SACRIFICES.

145

benevolence ■which do so much to cement the bonds of society. Fine
sentiments, eloiinontly clotlied, may command admiration, and excite
respect, but they may be little else than glittering externals, covering a
"worthless character, and may disgrace the utterer as they deceive the
heai-er. Homely thoughts, simply expressed, may fail to rouse the
imagination or awaken the fancy ; but, when the convictions they
convey are substantially proved by the sacrifice of something valuable or
jtleasui-able, while we may fail to approve, we cannot refuse to appreciate
the sincerity and honesty of which they are the emanations. Prayer
may lie only verbiage ; sacrifice must be, to a certain extent, genuine.
And this leads to the second question.

Did sacrifices take the place of that devotion which now exhibits
itself in prayer 1 It is strange, that, while modern religion throughout
the civilized vorld has adopted prayer as the medium of its communica-
tion with he,iven — while Holy Writ contains abundant evidence that all
the patriarchs, judges and prophets of old must all have felt the power
■of j)rayer, and have used it — while our present littirgy contains passages
of antitpiity so remote, that no precise date can be given to their intro-
♦luction, we nowhere find in the Pentateuch any ordination concerning
jirayer. And tliis is the more strange, when we consider the minuteness
of detail in every resjieot that can affect human welfai-e, either through
moi'al, sanatory, social, or ceremonial law.

Even the fashion of the priestly garment is not thought too light
for a special ordination. How, then, can we account for the absence of
all rules as to prayer ; or, are we to suppose that sacrifice superseded '.nt
necessity for oval communication with heaven? To us it has always
seemed evident that prayer was not ordained, because it was not to
consist of any formula prescribed by God, but was left to the free will
of man. While it was quite natural that a gracious Providence should
])oint out to men desirous of testifying, by tangible means, their repent-
ance or gratitude, their sorrow or hope, the manner most agreeable to
its acceptance, it was equally natural that the expression of sentiments
which i)rompted those testifying, should \>e left to themselves. The
solemn and iinjiressive words of a recognized liturgy may penetrate into
the heart, altliough constant repetition render them somewhat too familiar,
bat the spontaneous (effusions of a soul pouring itself out ])efore the throne
of grace, must a'.aken a responsive echo in the de(!pest recesses of the
mind and body. Besides, the sacrifices being once ordained, some indi-
viduals might have imagined that the whole religious duty was involved
in the offering, ajid, that, to jjrojntiate or atone, it was only necessary to

fl- '::

•M I

146

HA-JEHUDIM AND MIKVEH ISRAEL.

bring an ox or a lamb, with tlie certainty of its being accepted. And^^
that tliis could not have been the end of sacrifice, is too apparent to
require proof. It seems clear, therefoi'e, that the devotion of our
ancestors was to be of a two-fold nature — real and ideal ; the real being
the visible sacrifice and ceremony, the ideal being the accompanying
sentiment which animated the act, with all that rendered it lioly, and
which expressed itself in the form of s2)ontaneous i)rayei'. There must
have been, and, doubtless, there were, certain foi-mula which accom-
panied periodical sacrifice, such as the two daily ofierings, the Sabbath
and festival ofierings, c^c, these fornmlic were probably recited by the
ministering jjriests, and, perhaps, repeated by the surrounding wor-
shippers ; but, for personal sacrifice, tlie form of prayer was left to the
feelings of the individual ; and a standard was thus furnished by man
himself for estimating the sincerity of his devotion. But, it may be
urged, why, if prayer was to be determined by man, should the ottering
also be not so decided ] The reply will be evident from a consideration
of the third point : What was the moral efi'ect of sacrifices ?

Sacrifices were principally of two kinds : of atonement for sin, and
thus })artook of the nature of the punishment, ttc; of thanksgiving for
divine mercy, and thus they assumed the character of charity. Noav, as
has been before 'bsei'ved, one of the primary objects of i)unishmeut is to
set an example to the culprit of the consecpuMices entailed by misdeeds —
to the world, of the evil efibcts whicli sin ]>roiluces. There is also no
doubt that the discovery of gviilt, and its exposure to the eyes of one's
fellow-creatures, pi-oduce more shame than the guilt itself ; and that,
perhaps, the best means to prevent criuu^ would l>e to compel every
criminal to publish his shame. Viewed in this light, the determining of
the expiatory sacrifice, by divine command, was alike necessary to
prevent the sinner from concealing his guilt, and inn)ortant to jilace him
in liis true character before his fellow-nu^n. And tliis v'U be the more
readily conceded when it is recollected, that, although an act of sin
oflend only an individual, it is essentially a wrong against society, and
that the sutl'erer has neither the power nor the right to aorjiut the culprit,
without suitable rej)iiration to the otlended majesty of the law.

Ilence, to leave the form of an atonenunit ottering to the sinner,
would have been to deprive it of one of its most important functions,
viz.: its being the Tuedium for exposing the evil-doer, and its consecjuent
tendency to prevent error through shame. Even the nnist haidrntul
sinner could not, at some time, fail to acknowledge the omniscience of
God, and he wouhl tims, also, recognize the necessity for appeasing his

A SKRMON ON SACKIFICES.

147

no
iic'n
lilt,

-eiy

'A '^^'
to

lim
luro
sill
and
)rit,

\vv,

)as,

lout

Ined

Ihis

anger in the wity ordained by his mercy ; the hypocrite, also, who, under
the cloak of sanctity, violated every principle of monility, would, at
some moment of compunction, feel impelled to attempt an expiation.
Both, however, while endeavouring to make their ptjace with their
offended Maker, could only do so bv allowing their fellow-men to be the
witnesses of their contrition and humiliation : and thus the very best
safe-guard against recurring criminality, was the abasement to which a
public act of ])enitence compelled submission. And that this idea pre-
vailed with the Divine legislator, may be inferrcil by the particular
sacritice ordained for the involuntary sin, or for the '■ sin of ignorance."
A broad line of demai'cation was thus drawn between crime and error ;
■while the one was held up in all its Hagrancy, the other was exposed
only as a warning ag:iinst frailtv, and as a caution to accpiire that true
knowledge of God's law which might prevent the ignorance that had
fallen. But, in both cases, t.iC religious nature of the expiation de^jrived
it of all that could render the sinner's humiliation a tlieine for mockery,
or a means for insult. Men may pelt the victim in the stocks, but there
is something so solemn and holy in an act of devotion to God, that even
scoffei-s are silenced, and unbelievers can only sneei'. A consciousness
of the general weakness of human nature may restrain from an
acknowledgnieut of error to one's fellow-man, and may sujiport, even
under the obloipiy of infectives to wliicli undiscovered evil-doers are too
apt to resort, when any opi)ortunity offers for blurring another ; but
there is no such excuse in conf«fSsing frailty before the perfection of
heaven, for thei'c is no degradation in divine reproof In regard to the
atonement oflerings, therefore, it is evident that the moral effect must
have been most inipi'essive ; they deprived guilt of all means for subter-
fuge, and yet awakened no revengeful feelings against human injustice ;
they compelled exj)osure of crime, and thus ]»rodiiced shame, but it was
a shame which left no sting in the culprit, because he felt that sincere
I'epentanco was ennobling, and which atlbrded no triumph to others,
because all knew their own short-c )miiigs, and were conscious that it
might but too soon be their duty to atone.

The ofl'erings of gratitude — '' free will and peace " — were no less
beneficial, in a moral sense. They were designecl to represent nnin's
thankfulness for heavenly goodness, and to be exponent of his resources
in the ey^sof the world. IJut, as has been said, wealth in those times
consisted in cattle, and not in money. A man's friends may l:e over or
under estimated by common report, or by appeal ances, but no mistake
could bo made; in respect to property which was so bulky, and, of

♦

148

HA-JEHUDIM AND MIKVEH ISKAEL.

necessity, so apparent to the public. If, therefore, parsimony or selfish-
ness prompted to a scanty or inacV,,|iiate sacrifice, there was no room for
pleading a mistaken estimate or the scarcity of availaljle capital. Just
as true charity left the "corners of the field" ample, while niggai'd
economy contracted them to the very corners, so a free-will offering
represented the exact state of a man's i)hilanthroj)y, and afforded no
excuse which the world could not well appreciate. Laws, however, are
made to bind only the dishonourable ; true honesty requii-es no bridle.
Real gratitude to heaven, expounded in genuine charity, needed no
ordinance to enforce the magnitude of its offering ; it was only the
pseudo philanthropy which selfishness puts on as a mask, which was
exi)osed by the extent of its sacrifices. And thus, as now, some only
give that their names may figure in subscription lists, or become cele-
brated as patroi.s, so, in all times, there have been pretenders to
philanthropy and traders in charity. Our means of convicting such
hypoci'ites are fallible, but, before God, they are exposed in their tnie
colours ; we do not succeed in detecting the fraud, and impunity begets
coui'age to "'""severe, but divine wisdom is not to be deceived, and
conscious dis .onesty of purpose dares not prevaricate before its heavenly
Judge. And so, here again, the religious nature of the act of charity,
its connection with the service of God, was the best security for its
genuineness. While the publicity of the sacrifice, and the means thus
afforded for comparing its adetpiacy with the known resources of the
giver, were checks against the parsimony of the miser or the niggai-d-
liness of the selfish, the sanctity attached to the offering was its safe-guard,
alike against the pretensions of hypocrisy, and against the vanity that
aims at worldly a]){)lause. Bow we, th'.i, to the wisdom which ordained
sacrifice to be the preservative of honesty, the exponent of honours,
which opened the door to sincere repentance, by graciously showing how
its words might be proved by suitable deeds, and which secured man
against frauu, and effected sanctimony by reflecting them in acts which
he might safely estimate, because they were assayed in the mint of the
JiOrd.

CHAPTER XIV.

Iiow

lan

lich

Ithe

A SERMON ON MARRIAGE.

When the merciful Creator impressed upon liuniau nature the
principle of love, he proA'itled the best safeguard for tJio j^rcservation ot'
society. " W herefore man will leave his father and mother, and cleave
to his wife, and they will become one flesh." Obedient to this law, man,
tlirous'h the niarriasre contract, becomes the means of formincf the most
hallowed iniion that is known to earth. Friendshi[>, as sung by poets,
or painted by authors, is a beautiful idea ; the reality is too often fair
on the surface, l)ut rotten at the core. Self sets up its host of Avantsand
interests, and tlussi^, as various as tlie characters of men, diverge into
opposite extremes, instead of converging to a centre. E\en the sublime
tie tliat binds parents and children, yields to the link of marriagf! ; for
as parents themselves, sought helps meet for them, so do children, in
their turn, build homes elsewhere, and in the new associations, forget
the old love. IJut thv ))onds of matrimony arc permanent ; man
assumes them voluntarily, to part with them l)ut with death. Wife and
liiisband, when the union is perfect as it should be, cease to be dilferent
individuals. They are essentially the retlcx of each other. No image
represented in a mirror, resemldes mere entirely its original, than do
husband and wife. His interests are her interests : his success or failure
is her success or failure. For her lie forgets his sternness : for Jiim, if
needs be she lays aside her gentleness. For her he forsakes tli(^ most
fascinating attraetions of worldly pleasure ; for him society prt^sents no
alurements of her. This intimate communion benchts both. ISFan gains
therefrom a solace from his labors, a haven of comfort which receives
him liulleted by the storms of outer life, a refuge from himself when
embittered by the coldness or falsehood of the world. Woman acquires
a protection from her weakness, which commands the resj^ect of society ;
a shield to defend her from the attacks of malice or violence ; a suj)i)ort
which gives to her soft nature strength to endure her sliare of earth's
troubles. l?ut above all, means are pi'ovided througii marriage, for the
proper introduction into life of well (pialitied nu'mbers. .Man, the
highest of created beings, is also the slowest to attain the nuiture dovel-
opirent of his faculties. Inferior animals, recpiiring only physical
powers, may be dismissed from the parents' lair, as soon as their young
strength enables them to provide for their wants, and their future career

loO

HA-JEHUDIM AND MIKVEK ISIIAEL.

will derive no loss from the dismissal. iVIan roijiiiros nu^iital and moral
training ; not only must his ywirs of infancy and childhood pass in
necessary education ; hut even his puberty must not he without its cidtiva-
tion. He needs not only precept hut practice ; it is n )t cuoui,'!! that he
is taught what is right, he must see it performed ; his mind must he for-
tified hy precejit, his imitativeness must be guided by examph\

And where but in the hallowed precincts of the home of marriage,
can children receive this recjuisite treatnxMit. (Contrast the fate of those
unfortunate victims to their partints' weakness, who are ushen^d into
life without the pale of matrimony. How many fall a Jirey to disease,
either of mind or morals, and become the pariahs of civilization ; how
few attain to anything higher than the brute perfection of physical growth.

Ibit in order that marriage may fulfil its legitimate functions, it is
necessary that there be entire confidence between husband and wife.
Each is the depository of the other's honor, and this is a trust so sacred,
that it must bt^ guarded, even at the sacrifice of life itself. Natiire ami
society league in some i'es()ect to give immunity to man, which is (hniied
to woman ; but no cloud mu.st obscure the brightness of her fidelity.
Pure as the unsinined snow that glitters eternal on tin; mountain top,
she lives only in the insolation from all external influence. Yet the
weakness of mortality ofteritimes operates against her ; she may become
the object of a suspicion which she does not merit, or she may have
violated her duties without being suspected. Grant the latter, and the
results must not only l>e fatal to her own ju^ace of mind, b\it to her
hapi)iness as a Avife, to her fulfilment of her charge as a mother. Grant
the former, and the conse(iuences are no less hurtful to her. Her
husband sees in her affection only a hollow mockery, a hideous skeleton
fills the place of a living love in his heart ; his children become hatc^ful to
him, because he doubts their mother, and instx^ad of seeking liis honie
for comfort and affection, he flees from it as from something too horrible
to contemplate. With these obsfucles to Iniman happiness befon* uh,
can we wonder that Providence, ever so watchful in o\ir behalf, shoidd
have deigned to interfere in favor of an institution of its own creation, and
which tends .so much to promote its design. Now, if the demon jealousy
invades a household, with all its train of attendant fiends, peace for ever
departs, and tlmre is no chance that any future contingency can restore
the calm once broken. In the davs of oiu* ancestors, in the haul of
promise, there was a means sanctified by religion, and dictated J)y one
who, having fashioned the heart of man, knoweth all its imaginations.
The ofTering of Jealoiisy was at once the sure dove f hope, i-r th<«certHiii

A SERMON ON MARRIAGES.

151

ity.

op,

the

>me

ive

the

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lilt

Tcr

on
to
ne
>le
i«,
Ilia
Ind
ay
t'i*
re
of
e
».
u

arrow of destruction, between liusband and wife. Say she was innocent,
before the evident manifestation of her purity, as ratified by God, even
the most inveterate and deeply rooted suspicion vanished. Restored
again as she deserved, to lier Imsband's arms and love, she found herself
the object of increased attentions and care, that all j>ast sorrows
might be obliterated ; her soul revived \inder the invigorating beams
of affections, and expanded into all that is beautiful in the wife
fl.ll that is tender in th(? mother ; roses again bloomed where once
had grown weeds, and harmony gave to life a strain of melody
to replace the jarring notes of domestic discord. Say she wtre
guilty; say she were that sinful thing which had crept like a parasite
into the bosom of a husband, to tear therefrom all its existence, and
to leave the trunk which had supported it sapless and dead ; there
was no retreating from the punishment that awaited Ik r, there was no
concealment of the vengeance of outraged honor. To her GJod she
appealed as the bitter waters passed her lips, and he answered as she
deseived. To crime against her husband, she added peijury before heaven,
and even as a physical disobedience of our first parents introduced moral
corruption into themselves and their descendants, so in her case a moral
deflection produced jihysical disorganization. She became a monument
of her own disgrace, and thus, convicted before God and man, she could
no longer pollute the liome which she had already outraged. And by
this means was man defended from the effects of his unfounded suspicion ;
by this means was woman either pi-eserved to lier legitimate aiul honor-
able functions, or she was degraded according to her demerits, beyond
the opportunity of doing further evil to her husband, or further wrong
to her children.

To man belongs only the present, and so fleeting ai*e the moments
that pass, even as he endeavors to arrest them, they ehule his grasp, till
he can scarcely call one his own. Even when he begins to act he knows
not if he shall be able to accomplish. He thei-efore who opens his mouth
to say that he will, opens his mouth to folly ; he that vows, and thereby
attests his folly by God, commits a positive crime. The law of the
Eternal, does not coerce man, it seeks to prevent rather than to punish,
to restrain, not to foi'ce. Biit, Providence demands respect, and wisely
insists that any pledge taken in his name shall be held sacred and inviol-
able. Hence the regulations aflecting the Nazarite. A man who, having
arrived at maturity, must have been fully cognizant of his own inlierent
infirmities, must have felt the constant stniggle between the principles
and the passions, and must have known the stitngth requisite to ensure

4.;

152

HA-JEHUDIM AND MIKVEH ISRAEL.

stal)ility of purpose, voluntarily impose on himself obligations which it
might even Ije an impossibility for him to i)ei'form. His folly fully
deserved that he should suffer, his sin that he should be a warning to
others. It was necessary that he should, as much as possible, be sustained
in the contest into which ho had thrown his nature ; it was more neces-
sary that others sJiould be cautioned against involving themselves in
struggles which might prove fatal to their ha])i)iness.

Hence he was called on to refrain from all intoxicating and stimu-
lating drinks, from all delicate and luxurious viands, so that his appe-
tites not being pampered, his blood might permeate his veins under due
control, and not run like liquid lire through his frame, inviting him to
passion and excess. He had set hi; self a])art to CJod, and therefore
God set him apart from the world and its tomj)tations, because it was
better that he should altogether be deprived of the sensual pleasures,
natural to his humanity, than that he should enjoy them at the expense
of his honor and truth. Man is framed for social intercourse, but he
should rather violate all his propensities as a solitary hermit, than aban-
don himself to them as a member of society. Besides, the Israelite who
took the vow cf a Nazarite, probaljly knew too well the failings which
he desired thereby to cori-ect, and it was wiser to exterminate these
failings, to prevent them from again leading him astray, than to permit
them to exist, even though in a latent but still dangerous state. But
it was nevertheless not consistant with right that man, by vowing him-
self to a certain line of conduct, shoidd arrogate a right over the future.
Hence, in the case of the voluntary servant, who preferred his depen-
dant condition to the free lot which is man's birthright, some extei'nal
distinction wtis needfid to deter others from imitating a bad example.
The Nazarite, therefoi'e, was to wear his hair differently from the rest
of his brother men, and was tluis to hold himself up as a constant
warning, first to deter men from assuming votive obligations inconsis-
tant with their condition, and not demanded Ity religion ; and, secondly,
to caution them against that insane indulgence in passion which has
hurried him unto excesses, to curb which, it was necessary to lean as
much beyond the straight line of right as he had before fallen short of it.
" The Eten;al bless thee and preserve thee ; the Eternal cause His coun-
tenance to shine upon thee, and be gracious tnito thee ; the Eternal lift
his countenance to thee and grant thee j)eace."

These were the terms in which the priests warn commamled to
bless the Israelites. Nor are they improperly jilaced in close connection
with the laws of the Nazarite. Blessings, like vows, belong to the

A SERMON ON MARRIAGES.

153

bst

Il-
ia

future ; they, also, in so far as man is concerned, are empty words,
whose accomplishment does not de})end upon him who utters them.

God having pointed out, by implication, the imnatural condition to
which man might reduce himself, and having placed before mortals a
fellow-creatiire as a warning, immediately points out that other condition
of lumian natiu"e by which man may subserve the claims of nature, and,
still, not oppose the demands of heaven. But he especially desires that
there be no mistake. In the outset, he prevents us from supposing that
his power over the future is to be delegated to frail man. Blessings and
curses are of God only ; man can only exhort or admonish, and, when
he promises, promise in the name of Him who faileth not. Wherefore,
having announced the words in which the priests are to address their
flock, he distinctly says: "And they shall put my name upon the
children of Israel ; I will bless theni." In other words, tliey may
recommend to my people the line of conduct necessary to their welfare,
but lui2)piness or misery must dejieud on me alone. And what is the
intent of these words 1 The e\il consecpiences of indidgeuce having been
pointed out, the contrast is at once presented. Man alone is weak and
en 'Mg ; oven where his will is strongest, his volition is most weak. In
spite of himself and of his independance, he requires tliat hidden and
u...... ^. Ti.t support which is of God. Tliis it is which enables him to

t j-ort the soul again.st the body, to maintain that in his aspirations, to
fortify this in its resistance against attacks. The words of the blessing —
only so called because it is a lesson, l)y the learning of which man'.s
conduct shall prove a source of blessing to him — are, therefore, admoni-
toiy, and mean as follows : The eternal bless thee with. His unseen and
often unappreciated aid ; may He preserve thee from those eri'ing
teudencics to -which men are so prone, and, which once indulged, prove
so destructive ; may He cause that divine light, which is the reflection
of heavenly purity, to shine on thee, and so to illumine thee that thou
see the time path in which man should go, and mayest thou proceed in
accordance with the road thus ])laced before thee, so that he can be
gi'acious unto thee ; may He turn His countenance to thee, watching
over thee and guarding thee from all ill ; and may He give thee that
j>eace of conscience which arises from a sense of rectitude, and which i.s
the perfection of all happiness.

Thus in three different ways the portion before us displays providen,
tial care for human welfai-e. But these ways, though .so o])posito in their
direction, are all connected with each other, by leading to the ff'^ure,
after which it is our nature so constantly to aspire. The offb*ing of

154

HA-JEHUDIM AND MIKVEH ISRAEL.

jealousy is dt'signed to promote the future liappiness of the domestic
circle, and to Kcciire the affection and harmony necessary to tlie proper
training of another genei'ation. The law of the Nazarite renders him a
tablet whereon the past engraves indeliable chai-sicters for the benefit of
the future. The blessing of the priest points out the direct road by
which mill may gain salvation. The first governs the future by giving
man a test whereby to detect his own weakness ; the second gives him a
warning to caution him against himself ; the third shows him the source
of his real strength to be dependance on God. And so, again, bow we
to the ever-vigilant wisdom which seizes on eveiy phase of life, and
renders it available uc our virtue and well-being. Again bend we in
adoi'ation before the all-watchful mercy which makes our failings subser-
vient to our hap])iness, by showing us thereby how to avoid sin. And
ever as ^ j feel ourselves the objects of this wisdom and this mercy, let
ns pour out our hearts in gratitude to the Divine Parent of mankind,
who has created us for his glory and our own regeneration.

CHAPTER XV.

A FUNERAL SERMON.

Mt Dkar FinEHDS, IVIex and Womkn, — We stand here on the
brink of a grave. Death makes all eipial, rich and poor, high and low,
old and young. The saying is, "Now such a one is also gone," — what is
gone is gone. Now the numning of this ex])ression does not appear to
ns qnite clear ; it is even anihiguous. For it seems to imply that there
is no ditforence between the de|)artine of the jiious and virtuous, and
that of the ungodly and wicked. The jnous, whose life was a continuous
exertion of 1)enevolence and godliness, is, at the conclusion of his
earthly careei", to occui)y the same position with the wicked and imgodly,
whose life formed one chain of inifjuities and id)ominations. Imjjossible !
Such a view might lead to questioning the ways of Providence. The
question might lie put : For what purpose docs the Almighty concede
existence to beings whose lif(! is devoted to mischief, and cannot but
raise the incessant anger of the Creator ? To this ({uery, however, our
sages reply, in the treatise of Aboth, Providence watchers over everything,
yet to man the choice is left to act according to his free will, as it is
Avritten, (Deut. 30, 19) For behold (says God), I have placed before thee
life and death, lilessing and curse, and thou ii'ayest choot.e life. Now,
therefore, for the very reason because God placed man on earth for his
hap{>iness and salvation, he has also endowed him Avith free-will in his
actions ; for, had man been created with equal dispositions and aptitudes
so that their sphere of activity, either for good or evil, would have been
predetermined by their Maker, what merit Avould there have b«en iu
being good and pious, since their ]U'oceedings would have been marked oiit
beforehand, and what reward could have been claimed by the virtuous t
Hence the struggle of man with evil desires which he has to concpier, if
he wishes to be considered as a hero ; as o>ir sages observe — " Who is
'"^•ongl" He that conquers his psussions ; and even as a monument is
erected in honour of a hero who has well deserved of his country, in
order to imortalize and ti'ansniit his memory to })ostp.'ity ; even so the pious
establishesforhimself a perpetual monument unto immortality, through his
godly actions and benevolent foundations. It is true some people will say :
What is the good of rendering oneself innnortal ? There was many and
many a prominent individual in his age who is not even reraembf;red
now. And was there not also a tyrant of old, who endeavored to ensure

156

HA.-JEHUDIM AND MIKVEH ISUAKL.

to himself immortality, by inflicting a most irreparable loss on niankiau,
through burning a most valuable library containing works of Romans
and Greeks, which could not be replaced ? But let us dispel delusion,
my friends ; let us exiimine the object and worth of immortality.
Knowing, as we do, that beyond the grave every passion is hushed for
ever, what good does it do the wicked that they are remembered after
their death ] They cannot hear it. It can only serve to awaken once
more against them the Divine judgment, to bring over them additional
tortures. Their immortality therefore, can only tend towai'ds increasing
their suH'erings, as it is Avritten : " But the name of the Avicked shall
rot." It is dilferent with tlie pious. The remembrance of their names
will always recall some benevolent features or other excellencies in their
virtuous lives wherein, naturally, every well disposed person will feel
his sentiments reflected and whereby he will f(!el himself stimulated
to the like. They thus, even after their death, continue to do
good. This is tlio distinction in tli" death of the pious. Here it
cannot bo said : God is gone ; but he lives and acts continually.
In this sense, my friends, I inter])ret the words of King Solomon,
(Proverbs x., 7). The remembrance of the right(!Ous is for blessing
to 2)osterity.

If we now cast a glance at the life and activity of the deceased, we
shall see at once the I'auk occupied by her. Yes, my friends, she jjrac-
tised wliat was good, not like so many rich, who, revelling in abundance
and enjoyments, occasionally drop to the poor a crust or so, deeming
thus to have discharged their dut}', knoAving, as they do, that such is
expected from them, and that they ought to give something; no, with her it
was quite difierent. She did good because her kind heartedness impelled
her thereto. Her hand was open at all times for those who needed
sxiccour, irrespective of race or creed. No doubt she Avould have done
moi'e if the dependant condition consecjuent upon her .sex had not
confined her within certain limits. Still more, my dear listeners, she
difi'ered, also, in this from other rich persons, that she never laid herself
open to the charge of harshness, or other offences, employing charity as
a means for washing out stains that might have attached to her, or as an
inadequate fine, imposed as a compensation for the breach of the contract
entered into with Providence, since the sacrifices made bear no pro])or-
tion to the wealth accumulated. No ; with her it was not tluis, for,
apart from her char';* she was exceedingly pious and God-fearing. She
never missed prayer- .-i-'ne, whether in her own house or at synagogue.
As late as the penitential dayg just passed, she was observed to have

A FUNERAL SERMON.

157

been the worshipper eai'ly in tlie morning in the hulies' gallery. She,
the septuagenarian, could make it convenient to attend the early
morning service, when many younger ones found it more comfortable to
stay at home. Pervaded l)y an equal spirit was her Conduct in the
domestic circle. How often have I heard her say, " Children, be fair .n
all yonr dealings ; better to fare on a dry crust, eai'ned honestly, than to
enjoy the fat of the land, obtained by injustice. A feature in her char-
acter deserving particular notice, was, that, unlike those who, in their
dying hour, conscious that they cannot carry their wealth with them,
dispense in charity what they cannot enjoy any longer, she, in conjunc-
tion with her husband, whilst yet in the prime of life and vigour, liad
funded as a " Karen Kajemeth " a capital of five hundred dollars, the
interest of which was to be laid out for the benefit of the poor in the
winter season. This was hitherto kept a secret. But as, now, the
benevolent donor is gone, the veil may be lifted. These ai-e monuments
which will rescue her name from oblivion, and which will make us feel
lier loss most painfully. O ! how many tears will flow in silence to her
blessed memery. But none can feel that loss more deeply than those
who, in life, stood nearest to her, who had for everyone a cheering word
in store, and who was beloved by every one, because, forsooth, she had
love for every one. The happiness she enpyed in her family circle was
corresponding. Here she could give full vent to those gentle feelings of
which her whole being consisted. Here she could resolve herself M-ithout
restraint into those profound .sympathies with everything that was good
and lovely and holy. The contemplation of all this Avhich we possessed,
and now lost, only awakens the most poignant grief in our bosoms.
Alas, we have sustained a loss not easily reparable. Our only consola-
tion is the I'eflection that her sweet slumber now will be followed one
day by an awakening, by a blissful resurrection in the regions of light, as
Hannah, in her fervent prayer, so truly exj)ressed : — " The Eternal
sendeth death and i-estoreth to life, bringeth down into tJie grave and
raiseth up."

We now bring our remarks to a close, in the words of King Solo-
mon : — " jMany daughters have done virtuously, but thou excellest them
all. Favour is deceitful, and beauty is vain, but a woman that feareth
the Lord, she shall be blessed. Give her of the fruit of her hands, and
let Iier own works praise her in the gates."

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PART THIllD.

THE LITERATUKE OF THE JEWS.

CHAPTER I.

IN'TUODUCTOUV,

Kxtiiiit f(J' Jewish Litoratun"— I<j;ii()raii'"(! on this siilijcct— Staiulanl "VVorkM in Gt-rnuin
and French, but not in Kni^lish — Misiciircscn tat ions resulting from this —
(.'ontrihutions of .Fewisii Scliohirs, of twelftli to tlie sixteenth century, to Bihlical
liiteratnre— Tlie Italiiniciil Language — its formation and rithness — llistakeu ide:i
tlidl. tlu! Jews are ignorant, or that tlieir h'arning is a mere eoUei-tion of falih.'s —
Like estimating Kngiish liiterature from the story of Jaek tlie (liant Kilh'r—
Kiiliinieal translations of Aristotle, I'lato, iMiclid, A;c.— Original tienlises on
(irammar, Logir, Metai)hy.'>iis, and tlit; various hramhes of Mathematies- The
Jews for fourand-a-halfeenturies the most learned men in Kurope — Illustrious
examples.

JEWISH LITERATI-RE.

Tlie Jews have a vast literature besides the ]5il>le ami the Talniud.
They have hail excellent writers in all ages and zones, on all the differ-
ent topics of human knowledge and genius; but there is not an Englisli
l)ook in existence, in which information coiild be obtained on this point*
The world knows, that Halewi, IMaimonides, Spinoza, and Mendelssohn
were lfel>rew philosophers ; that Ibn Ezra, Nacliinoni<les, Rail ag, and
Abarbanel, in S[taiu ; Rashi, Rashbam, Rodak, in France ; Mendelssohn,
Wcssely, Uubna, Levy, Eiclnsl, iVc, in (Jerniany, were grammarians,
lexicographers, exegetics and philologians ; but very few know what
thoBe men wrote, and still fewer know the vast number of poets, mathe-
maticians, )»hysicians, philosophei's, jurists and theologians of the Jewish
persuasion, who wrote standard and classical works on their respective
lu'auches of science.

They have a history of thirty-live centuries, a most remarkable one,
that presents all phases of univtusal history, in which (Jod's Frovidence
ia revealed us clear as sunshine at noonday ; a history which is the most
ancient monument, inscrib«'d with the hieroglyphic characters of all ages,
and variegiited with the rainbow colours of all clinu-s and zones, such as
no other nation has — a history which records more h(»roism than that of
Rome, more literature and philosophy than that of (Ireece ; morts virtue,
piety and faithfulness than that of any other nation, ancient ^>v modern ;
but there is not one standard work in English literature, from which tho

if)*-

HA-JKHIDIM AND MIKVEH ISRAEL.

1191'

inquisitive could inform himself on this topic. Gennany lias its Jest,
Herzfeld and (iraetz^ France has its Basnage and Salvador w but the
English literature h.as not one complete and classical work on
this subject. Therefore, ignorance prevails on this subject, and any scrib-
bier can write Jewish history. Therefore, whenever journalists speak of
our forefathers, they will invariably misrepresent them. Therefore, none
comprehends the Jewish character in its historic totality. Show us the
English book that will inform a man of what Israel's philosophers wrote,
what tlioy taught, and how they demonstrated it ? No such book is in
existence ; therefore prejiulice and ignorance may howl of our money-
making disposition ; imposters may weep and cry (and cut fantastic tricks
before higli lieaven, to extort a few dimes from credulous men-women),
about the wretched and nedected state of the Jewish mind.

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CHAPTER II.
LITERARY MEN AMONG THE HEBREWS.

Tlirrc arc fuuiul in pvciy ilcpnitiuPiit of Tiitcratuiv, Works of Tiuvol ami (Jcograi^liy,
coininciiciiig in the sevi-ntli ami eiglitli ccntiuit's, wlion travellers aiul works of
tiavel were rare— Authors of works on History and Hiography — Poetry,

LITEKAKY MEN AMOXCi THE HEBREWS.

It is generally supposed that the mental activity of the Jews during
the middle ages, was expended solely on theological speculations. This
is a gi'eat error. There was scarcely a walk of literature, or branch of
knowledge cultivated at the time, but it was also successfully treated by
the Rabbis. Let us look to a province, supposed to liaAe been altogether
deserted by ,Tewf, j'ew were the travellers during the middle ages,
and still fewer the travels pu1)lished ; still, we can enumerate the
following works : —

The most prominent authors of travel are : Isjiac, a member of the
Embassy of Charlemagne to the Khalif Hiirun er-llaschid (802,) perhaps
the first who cfloctod a comnninication between France and the Baby-
lonian (Jaonim ; Jacob , whost^ accounts of the east, and the Sidtan

of Singair, (/) are inserted by the Karaite Jehuda Hedesi, in a work
coutaiuing some historical and cosmograpLical information ; the celebrated
Benjamin of Tudela, of whom difl'erent estimates have been formed, and
whose travels have Iteen recently, for the first time, critically edited ;
Petaclija of Regeusburg (1170-SO); Samuel Ben Samson, of France,
(1210), apparently the precursor of more than MOO French and Knglish
Kabbis who travtjlled to ralestine, (1211). The followiiig works also
belong here : The correspondence of Cliisdai, Ben Isaac, witli the king ot
the Chozirs, (G59) ; the cosmography of Gerson, Ben, Solomon, Catalno,
of Aires, (13tli century) ; the imiiortant work of Esthori, (not Isiuic), Par-
chi, (1322), recently re-printed, l)ut miserably incorrect : the Hebrew
traiisltition of " Imaije da Momlc" (1245) ; iind a juirt of the pretended
letters of Potre (or Petro), .K)!in to Pope Eugene or Frederick IV.,
(1412, 14(5(1). At the end of the fifteenth century, Portuguese Jews
occupy no unimportant place of geogniphy. That there were never a
lack among the Jews of poets, philosophers and mathematicians, even in
the darkest period of Mie middle ages, is generally known ; wo will there-
fore not mention them. B\u who would have thought they also had
nuint'i'ous historiiins, geographers, and antifiuariaiis / Yet the enumera-
12

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\ l<l

!l^H

162

HA-JEHUDIM AND MIKVEH ISRAEL.

tion of their names, works, and editions, would occupy ten pages. We-
can only mention a few :

Chronicles, (comprising also the general events of the world), com-
prehensive historical works, and e.ssays on the biography of learned men,
were comi)o.setl at the end of the preceding periotl, by Joseph Ben Zadik,.
at Arvalo, (1467) ; Saadja, Ben, Meimuiu, Ibn, Dauau, in Spain, (1485) ;
and Abraham Zacatben Saujuel, (1505), whose work was published with
arbitrary omissions and additions, by Samuel ShuUani, at Constantinople,
(ISGG), and agiiin with notes by Moses Isserls, (ob. 1573). The Spaniard,.
Johudah Ibn Verga, wrote a history of the persecutions of the Jews,,
which was completed by his relative Solomon, and his son Joseph, (1554),
and was subsequently translated into Jewish-German, (1591), and in
Spanish, (1 040), by Meir DeLion. Of Elia Kapsoli's various historical
compilations, and interesting narratives, continued to his own times,^
(1533), there exists a MS. copy in Italy, and an imperfect one has lately
been purchased by the British Museum. Joseph Coben wrote a history
of Franco and Turkej', (1554), containing an account of the rebellion
of Fiesco, at Genoa, where the author lived, inserted with a German
translation, in the Anthology of Zedner, wlio points out the strange
blunders of Bialloblotzky, the English translator of the whole work for
the Oriental Translation B'und.

Ho also gave an account of the persecution of the Jews, (1575),.
which was continued by an anonymous writer down to the year 1005,^
and has lately been jtublished with the valuable notes of professor S. D.
Luzzatu. As. De Rossi investigated ancient liistoiy and cronology.
On the Jewish learning of the East and South, in the Idtli and 17th
centuries, the chronological woi'k of David Conforte (1G77-1G83), ') a
valuable authority. A profound critical work on the learned men of the
Talnuul, made use of and plagiarised by many recent authors, was pub-
lished by Jechiel IleilpriTi, Rabbi at Minsk (ol>. after the year 17'28),
who also took \x\> and completed, but with less ability and knowledge,
the Bibliograpliical List of Sabljatai IJass (liassist, subcantor of Prague,
1G80.) The Jewish poets in the Spanish language, were celebrated by
Dr. L. De Barrios, (1GS3). A biographical and Bibliographical Lexicon,
collected in many and distant journeys (1 777-1 79G), was written by Ch.
D. J. Asulai, of Jerusalem, at Leghorn.

LEARMNO AND SCIENCE OF THE JEWS.

Among the various influences that have produced the present state
of Biblical knowledge throughout Christendom, we are not to overlook
the element that has lieen contributed by the Jewish Rabbis, from the

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LITERARY MEN AMONG THE HEBREWS.

163

twelfth century, downward to the period of tlie Reformation. Forming
a language of their own, simple but yet coniprehenaive, severely philosophi-
cal and exact, built upon the basis of the Scriptural Hebrew ; yet bon'ow-
ing its nomenclature from the languages of every country of tiieir capti-
vity and exile — from the ruins of Babylon to the wharfs of Amsterdam —
the Rabbis, like their ancient fathers, have made themselves possessors
of the treasures of the Gentiles, taking and fal)ricjiting into a dialect, con-
formable to the genius of their own vener.ible tongue, terms of life, and
learning, and science and art, from the Arabic, and Clialdee, and 8yriac,
and the Greek and the Livtin, and the Italian, and the German, and the
Dutch, and the Spanish, and the Portuguese. They have embodied in
those mystic syml)ols, like so many emblems of victory over Gentile
nations, the results of their labors in the criticism and interpretation of
those sacred records, which, in many respects, they must be allowed
best to understand, as being originally written in their native tongue, of
■which they were made the earliest depositaries, and in relation to which
we may still say they are the librarians of the world.

There is a strong and wide-spread prejudice against the liteatiire
and intelligence of the .Jews, and even among Christian men, it has bt^en
too generally supposed, that leaving out of consideration the inspired
proiliictions of the Hebrew Scriptui-es, wisdom has entirely perished
from the sons of Abraham. The conclusion, like other prejudices, lias
its origin in ignorance. Because they have heanl of the fables of the
Talmud, how that the ostler of Rabbi Jutlah, the holy, was more rich
than the King of the Persians ; or how every member of the great
Sanhedrin was skilled in seventy languages ; or how Rabbi John Ben
Narhai dispatched three hundred calves and three hundred llagons of
wine at dinner ; or how three hundred asses were scarcely able to carry
the keys of the treasure houses of Gorahi ; or how David, by the flight
of a single arrow, killed eight hundred men at once ; or how two thou-
sjind soldiers in the army of Coziba, were endued with such adroitness
that wliihf they rode past, l>y a simple twitcli of their right hand, they
could each }tluck up a cedar of Jiebanon ; — .such persons, tickled with
curious marvels like these, and being at oncti strangers to the genius of
the East, al»ounding in fiction and allegory, have hastily concluded that all
the learning and actpiirements of the modern Hebrews, ai'e nothing l)ut a
collection of fahsehood and infatuation. A judgment as fallacious and
unfounded, ii\ regard to Hebrew literatuie, as if from the '' Adventiires
of Jack tile Giant Killer," or the '• E.\i)loits of King Artliur and the
Knights of the Round Table," a stranger to the comprehensive literature
of our country should conclude that the literature of England was utterly

■'*:«:

1G4

HA-JEHUDIM AND MIKVEH ISRAEL.

f^ffi

•■^M

lit

unrtcquiiiiited witli rich and intollectuiil jjliilosophy. The fact is
there is no department of philosophy in which tlie modern .lews have
not excelled. They have enriched their language by a translation into
their peculiar dialect of the finest works of Greece, Persia and Arabisu
Aristotle, Plato, Euclid, Hippocrates, and Galen ; Avienna, Averroes,
and Sacrobosco, are found clothed with the dignity of a Hebrew dress.
Original treaties in grammar, and logic, and metaphysics, and criticism
— in arithmetic and algebra, and geometry and astronomy — and the
most s\ibtle and learned questions in hermenuetics and theology, start
up in the old hmguage of the Rabbi, with an accuracy and a skill, with
a ])recision that may well compare with the works of the accutest school-
men, or the most accomplished mathematician in any country or in any

age.

There can lie no question, that from tlie time of the dispersion of
the Hebrews from the College of the Geonim, in Cordova, in 1039,
down to their expulsion from Spain in 1492, when, according to ^Mariana,
eight hundred thousand were banished, the Jews were the most learned,
scientific and enterprising men in Europe. They filled the chief oflices
in the court of Spain ; adorned the academies of Cordova, and Seville,
and Granada ; were the chief assistants of Alonzo the Tenth, snrnamotl
the Wise, in nuiking his sidoral observations, compiling his astronomical
tables, and publishing his liook of Circles in that ( !lialdean science ;
they were the instnictors of the Mooi's, and tlie forerunners of that
brilliant course of discover)' which, under Henry Duke of Viseo ami
Vasco da Gama, revealed the li(>adlands of Africa, doubled the Capo of
Good Hope, and opened up a maritime road to th(! commerce! and riches
of India. It was the Jews wlio carried the astronomy of Chaldea, the
dialectics of (ireece, and tin; cliemistry of Spain, into the Universities of
France and England. Thev taiiiiht in the Universities of Paris and of
Oxford, and students fi'om ditl'ei'ent parts of the world came Hocking to
the jOains of Andalusia.

The works that the Jews have published in Venice, in Thessalonica,
in Constantinoplo, and througliout the towns and cities of (Jermany, aro
a sutlicient refutation of tliose who iniiiginc! that this branch of literaturo
abounds in f(!W authors. Many thousands of volumes of Rabbinical
literature, in every sftecies of excellence, are to be found in the Jewish
catalogues. And one may boldly aHirm of tlu; multitude of Rabbinical
books existing at this day, in every department of art and science, that
the Ilebrews, even in this respect. May, with perfect facility, be com-
pared with any Gentile nation.

CHAPTER III.

THE TALMUD.

Use mailn of the Taliiunl in iihxU'IU litiT.iiy investigations — A universal cnileavnur
to gather iisetul tlioiiglit from every source, iiml a disposition to apjireeiate wliat
is good in every ainieiit work— In this sjiirit study tiie Talmud— Second iiand
knowhiilge of, and refen-neu to the Talmud — l^noranee and inisreiiresenta-
tion of the work T^aek of a good "Introduction" to the work — The censor
at Basle— A critical edition never comi>letcd — The Kditio rriiicejis interdic-
tions, liurnings, ki-., of tiie hook — An<M'dot(' of Clement V. — The conliscatiou
iiistij^ated I'V I'fetl'cr Korn — Keuchlin comes iii to the rescue— The contest
which ensued —Iteucdilin's fricmls— It rcsidts in the printing of the lir^t coni-
>lete edition of the work at Venice, A.D. If.'iO. \\ HAT is Till: T.\i.Mtii.' —
ts wiile extent— The topics proposed to he treated — A hody of law-It can Lc

best judged liy conii'arison with other hoilicsol law, especially witli the. I ustinian
«!ode — The Talmud 'iii;,diiates with the retnrn from the IJaliylonish captivity —
Change which tocdc jilac e during the captivity — I.ove of the Scriptures which

.sprun
lit

ip- — Its exposition " Miilrash
the h ■• • "

l''(

L'thods-r. i;. 1). S. Th

il-

Till' Talnmd

eral, tlie suggestive, the liomiletic, tlic mystical — An atlegoiy — J lie lalniuil
not a systematic coile — liather the result of intermingled currents of tli.)Ught —
One logical, the other imaginative — Logii- more prominent in stndy of the haw
— Imagination in tliat of the other portions of the nihle— " Ilnlacha " and
*'Haggada" — Mishna ami (iemara— Tin' development of the Oral Law- Its
deduction from the written — The Sciilics — Three j'criods — The Sanhedrin and
hchools of till' second period — The teaciiers and their method — The rise of
Christ ia id ty — Tlie I'harisei s -The Mishna - Ililhd— .Vkilia — lehuda — The con-
tents of the iMishna — (Jharactcr of its law> — Their administration— Cajiital

nishment — -The (lemaras of .lerusalcm and Hahvlon — Size of the JJahvlouii

Talmud — Cause of the aiitiiority and jiopularity of the Talmud— The language

of the Talmud- The I hi

dah— Its use to the Eastern mind — Account of the

creiition — Angels — (Jod's name — The soul— I'esurrection and immortality — No
••ternal jiunislinient — rrophets— Select "Sayings " from the Talmud — Syno])tical
liistorv of the Talmud, Mishna and (Jemara — .Vccount of the authors of the liilde.

Wliiit is the TiiliuiuU What is the nature of that strange iirotluc-
tion of whicli tlu; name, inipeiceptildy ahnost, is beginning to take its
place among tlie liousehoUl words of Europe ? Turn where we may in
the reahiis of modern h'arning, ■wo seem to he Iiaunted by it. We meet
it in tlieology, in science, even in general literature, in their liighways
and in their byways. There is not a hand-liook to all or any of the
many de))artnu'nts of biblical lore, .'■acred geography, liistorv, chrono-
logy, numismatics, and the rest, but it.s pages contain references to the
Talmud. The advocates of all religio opinions appeal to its dicta.
Nay, not only the scientific investigators of Judaism and Christianity,
but tho.se of Mohammedanism and Zoroastrianism, turn to it in their
dissections of dognia, and legend and ceremony. If, again, wo take up
any recent volume of archieological or philological transactions, whether
we light on a dissertation on a I'ha'uician altar, or a cuneiform tablet,

16G

J A-JEIIL'DIM AND MIKVKH ISRAKL.

Babylonian weiglits, or Sassanian coins, we are certuin to find this
niystciious word. Nor is it iiKTcly tlie restorers of the lost idioms of
Canmin and Assyria, of Hiniyar and Zoroastrian Persia, tiiat apiteal to
tlie Talmud for assistance; Imt the modern schools of (ireek and Latin
philology are In'ginning to avail themselves of the classical and post-
classical materials that lie scattered thro\igh it. ilurisprudence, in its
tni-n, has been roused to the fact that, aj)art from the l^earing of the
Talmud on the study of the Pandects and the Institutes, there are also
some of those very laws of the " Medes and Persians," — hitherto hut a
vague sound — hidden away in its labyrinths. And so, too, with medicuie,
astronomy, mathematics, and tlie rest. The history of these sciences,
during that period over which tlu; composition of the Talmud range.s —
and it ranges over about a thousand yeai-s— can no longer be written
withoiit some reference to the itcMiis preserved, as in a vast l»uried city,
iu this Cyclopean work. Yet, apart from the facts that belong emphati-
cally to these I'esjM'ctive branches, it contains other facts, of larger
moment still — facts bearing upon human culture in its widest sense.
Day by day there are excavated from these mounds pictures of many
countries and many j»eriods, pictures of Helhus and Jiyziiiitium, Egypt
and Rome, Persia and Palestine, of the temple and the forum, war and
peace, joy and mourning, ]»ictures teeming with life, glowing with colour.

These are, indcd, signs of the times, A mighty change has come
over us. We chiblren of this latter age are, above all things, utiltarian.
We do not read the Koran, the Zend Avesta, the Vcdas, Avith the sole
view of refuting them. We look upon all literature, religious, legal,
and otherwise, whensoever and wheresoever ])roduced, as a part and
parcel of humanity. We, in a manner, feel a kind of responsibility for
it. We seek to understand the phase of culture which begot these items
of our inheritance, the spirit that moves upon their face. And, while
we bury tluat which is dead in them, we rejoice in that which lives in
them. We eni-ich our stores of knowledge from theii-s, Ave are stirreil
by their poetry, we are moved to high and holy thoughts when they
touch the divine chord in our hearts.

In the same human spirit, we now speak of the Talmud. There is
•ven danger at hand, that this chivalresque feeling — one of the most
touching characteristics of our times — which is evermore prompting us
to offer holocausts to the manes of those whom former genemtions are
thought to have wronged, may lea«l to its being extolled somewhat
beyond its merit. As these ever new testimonies to its value crowd
upon us, we might be led into exaggerating its importance for the history

THE TALMUD.

167

of mankind. Yet an old adage of its own says, ** Alx)ve all things study,
Whether for the sake of learning or for any other reason, study. For,
wlmteAer the motives that ini)>el you at first, you will very soon love
study for its own sake." And, thus, even e.\aggemted exjK^ctations of
the treasure-trove in the Talmud will have their value, if they lead
to the study of the work itself.

For, let us say it at once, these tokens of its existence, that appear
in many a new publication, are, for the most part, Imt will-o'-the-wisps.
At first sight one would fancy that there never was a lK)<)k more jxtpular,
or that formed more exclusively the nxentiil centre of modern scholare,
Orientiilists, theologians or jurists. What is the real truth ? Paradoxical
4VB it may seem, there never was a l)ook at once more universally
neglected and more universally tilked of. Well may we forgive Heine,
when we read the glowing desciiption of the Talmud contained in
his " Romancero," for never having seen, the subject of his panegy-
rics. Like his countryman Schiller, who pining vainly for one glimpse
of the Alps, produced the most glowing and faithful picture of them,
so he, with the poet's unerring instinct, gathered truth from hearsay
and description. But how many of these ubiquitous learned quotations
really fiow from the fountain-head ] Too often and too palpably it is
merely — to use Sampson's agricultural simile — those ancient and well
worked heifers, the " Tela ignea, Satanae," the " Abgezogener
SchUingenbalg," and all their venemous kindred, which are once more
being dragged to the plough by some of the learned. We say learned,
for as to the people at large, often as they hear the word now we
firmly believe that numbers of thenr still hold, with that erudite
■Capucin friar, Henricus Seguensis, that the Talmud is not a book but a
man. " Ut narrat Rabbinas Talmud " — " as says Rabbi Talmud " — cries
he, and triumphantly clinches his argument !

And of those wljo know that it is not a Rabbi, how many ai-e tliei-e
to whom it conveys any but the vaguest of notions 1 Who wrote it 1
What is its bulk ] Its date ? Its contents ] Its birth place ! A con-
temporary lately called it a sphinx, towards which all men's eyes are
directed at this hour, some with eager curiosity, some with vague anxiety.
But why not force open its li[)s ? How much longer are we to live by
■quotations alone, — quotations a thousand times usetl, a thousand times
.abused 1

Where, however, are we to look even for primary instructioc ^
Where learn the story of the book^ its place in literature, its meaning
And purport, and, above a'l, ils relation to ourselves ?

168

HA-JEHUDIM AND MIKVKH ISRAEL.

If we tuna to the time-honoured uutlioritles, we shall mostly timl
tliat, in their eagerness for some cause, they have torn a few pieces off"
that gigantic living botly ; and they have presented to us these ghastly
anatomical preparations, twisted and mxitilated out of all shape and
semblance, saying, "JJehold, this is the hook 1" Or they have done worse.
The}' hav(! not garl)led their samples, Ijut have given them exactly as
they found theni ; and then stood aside, pointing at them with jeering
countenance. For their samples were ludicrous and grotes(pio Ijeyonil
expression. But these wi.se and pious investigators, unfortunately, mis-
took the gurgoyles, those grinning stone cari<:itures that mount their
guard over our cathedrals, for the gleaming st les of the .saints within ;.
und, holding them up to mockery and derLsion, they cried, " These be
thy gods, U Israel ?"

Let us not be misunderstood. When we complain of the lack of
guides to the Talmud, we do not wi.sh to be ungrateful to tho.se great
and earnest scholars whose names are familiar to every student, and
whose labours have been ever present to our mind. For though in the
whole realm of learning there is scarcely a single oraneh of stud}' to be
compared, for its difficulty, to the Talmud, yet, if a man had time and
patience, and knowledge, there is absolutely no reason why he .should not,
up and down ancient antl modern libraries, gather most excellent hints
from essays and treatises, monographs and sketches, in books and periodi-
cals without number, by dint of which, aided by the stiuly of the work
itself, he might arrive at some conclusion as to its essence and tendencies,
its origin and development. Yet, so far as we know, that Avork, every
Step of Avhicli, it must be confessed, is beset with fatal pit-falls, has not
yet been done for the world at large. It is for a very good reason that
we have placed nothing but the name of the Talmud at the head of our
article. We have sought, far and near, for some one .special book on the
subject, which we might make the theme of our observations — a book
which should not merely be a garbled translation of a certain twelfth-
century " Introduction," intersper.sod with vituj)erations, and supple-
mented with Ijlunders, but which, from the platform of modern culture,
should pronounce impartially upon a production which, if for no other
reason, claims respect through its age — a book that would lead us through
the stupendous labyrinths of fact, and thought, and fancy, of which the
Talmud consists ; that would rejoice even in hieroglyidiical fairyjiore, in.
ab.struse propositions and syllogisms ; that could forgive wild outbursts
of passion, and not judge hai-shly and hastily of things, the real meaning
of which may Iuva e had to be hidden under the fools cap and bells.

THK TALMUD.

169

We Imve not found siali u l)Ook, nor anything iipproaching to it.
But closely connected with that circumstance is this other, that we were
fain to ([uote the first editions of this Talmud, though scores liaM! been
printed since. Even this first edition was j)rinted in hot haste, and
without due care ; and every succeeding one, with one or two exceptions,
presents a sadd»n' spectacle. In the Dasle edition, of l^uS — the third in
]K)int of time, which has remained the standard edition almost ever since
— that amazing creature, the censor, stepjted in. lu his anxiety to pro-
tect the " Faith " from all and every danger — for the Talnnul was sup-
j>osed to hide latter things against Christianity under the most innocent-
looking words and phrases — this official did very wonderful things.
"When he, for examj)le, found some ancient Roman, in tlie lx)ok, swearing
by the Capitol, or by Jupiter " of Home," his mind instantly niisgaAC
him. Surely this Roman nnist be a Christian, the Capitol the Vatican,
Jui)iter the Pope. And forthwith he struck out Ronuf, and substituted
any other place lie could think of, A favorite spot seems to have been
Persia, sometimes it was Anvm, or Baljel. But, whenever the word
*• Gentile " occiirred, the censor was seized with the most frantic terrors.
A " Gentile" nould not possibly be aught but a Christian ; wlit'ther ho
lived in India or in Athens, in Rome or in Canaan ; whether he was a
good Gentile — and there are many such in the Talmud — or a wicked one.
Instantly he christened him ; and christened him as fancy moved him^
an "Egyptian," an "Aramathoan," an '• Amalekite," an "Arab," a
*' Negro" ; sometimes a whole " people ." All this is extant in our very
last editions.

Once or twice, attemi)ts were made to clear the text from its foulest
blemishes. There was even about three years iigo, a beginning made
of a " Critical " edition, such as not merely Greek and Roman, Sanscrit
and Persian classics, but the veriest trash written in those languages,
would ha\e had ever so long ago. And there is — M. Renan's unfortu-
nate remark to the contrary nothwithstanding* — no lack of Talnnulical
MSS., however fragmentary they be for the most i)art. There are
innumer.ible ^ariations, additions, and corrections to be gleaned from
the Codices at the Bodleian and the Vatican, in the libi'aries of Odessa,
Munich, and Florence, Hamburg and Heidelberg, Paris and Parma.
But an evil eye seems to be upon this book. This corrected edition
remains a torso, like the two first volumes of translations of the Talmud,
commenced at diftei-ent periods, the second volumes of which never saw

* "It is siiid tliero is iiotiisingK- Manuscript of the TalniuJ left by whicli to cor-.
rect the printed editions." — Les AiMtres, \\ 26'2.

170

HA-JEHUDIM AND MIKVEH ISRAEL.

the light. It therefore seemed advisiible to refer to the Editio Princeng,
as one thut is at least free from the blemislies, censorial or typographical,
of later ages.

Well does the Talmud supjtlement the Horatian " Habent sua fate
libelli," V)y the words " even the sacred scrolls in the Tabernacle." We
really do not wonder that the good Capucin of whom we spoke, mistook
it for a man. Ever since it existed — almost before it exi.stetl in a pal-
pable shape — it has been treated like a human being. From Justinian,
who a»s early as 553 A.D. honouretl it by a special interdictory Novella,
down to Clement VIII. and later — a space of over a thousand years —
both the secular and the spiritual powers, kings and emperors, popes
and anti-popes, vied with each other in hurling anatheniiis and bulls, and
edicts of wholesale eonliscation and conflagration against this luckless
book. Thus within a period of less than fifty yeai-s — and these forming
the latter lialf of the sixteenth century — it was publicly burnt no less
than six different times, and not by single copies, but wholesale by the
waggon load. Julius III. issued his jiroclamation agjvinst Avhat he gro-
tesquely calls the " Geniaroth Thalnnul" in 1553 and 1555, Paul IV. in
1559, Pius V. in 15G6, Clement VIII. in 1592 aiid 1599. The fear of
it was great indeed. Even Pius IV., in giving permission for a new
edition, stipidated expressly that it should appear without the name
Talmud. It almost seems to have been a kind of Shibboleth, by which
every new potentate had to prove the rigour of liis faith. And veiy
vigorous it must liave been, to jiulge by the language which even the
highest lignitaries of the Church did not disdain to use at times. Tlius
Honorius IV. writes to the Archbisliop of Cantfn-burv, in 12S(I, anent
that "damnable book" (liber damnabilis), admonishing him gravely,
and desiring him vehemently to see that it Ije not read by anybody,
since "all other evils How out of it." Verily these documents are sad
reading, only relieved occasionally by some wild blunder that lights up,
as with one Hash, the abyss of ignorance regarding this olyect of wrath.

We remeniber but one sensible exception in tliis Babel of manifes-
toes. Clement V,, in 1807, before condemning the l)ook, wished to
know somethhig of it, and there was no one to tell him. Whereupon
he proposnd, but in language so obscure that it left the door open for
many interpretations, that three chairs be founded, for Hebrew, Chaldee,
and Arabic, as the three tongues nearest to the idiom of the Talmud.
The spots chosen by him were the Universities of Paris, Salamanca,
Bologna, and Oxford. In time he hoped to be able to pioduoe a tmns-
lation of this mysterious book. Nt A we say tJ»at this consumiMatiou

THE TALMUD.

171

Ih.

never came to pass I The more expeditious ]»rocess of d ^structi'ii wjis
resorted to ngaiu and again, not merely in the single cities of Itiily and
France, but throughout the entire Holy Roman Empire.

At length a change took place in (Germany. ( )ne Pfcrterkorn, a miser-
able creature, began, in the time of the Emperor Maximilian, to agitute
for a new decree for the extermination of the Talmud. The Emperor lay,
with his hosts, before Paria, wlien the evil-tongued messenger arrived in the
camp, furnished with goodly letters by Kunigimde, the Emperor's lK?aii-
tiful sister. Maximilian, wearied and misuspecting, renewed that time-
lionoured decree for a confiscation, to be duly followed by a conflagiu-
tion, i-eadily enough. The confiscation was conscientiously cairied out,
for Pfefferkorn knew well enough where his former co-religionists kept
their books. But a conflagration of a very different kind ensued. >Stej>
by step, hour by hour, the German Reformation was drawing nearer.
Reuchlin, the mo.st eminent Hellenist and Hebraist of his time, had
been nomijiated to sit on the committee which was to lend its learned
authority to the EmjuM-or's decree. But he did not relish this task, "He
did not lik(! the look of Pfefrerkorn," he says. Resides which, he was a
learned and honest man, and, liaving been the restorer of classical Greek
in Germany, he did not care to participate in the wholesale murder of a
book " wntten by Christ's nearest i-elations." Perhaps he saw the cun-
ningly-laid trap. He had long been a thorn in the flesh of many of his
contemporai'i(!s. His Hebrew labours had l)een looked \ipon with bitter
jealou.sy, if not fear. Nothing loss was contemplated in those days — tlie
theological Faculty of ^layence demanded it o])enly — that a total "Revi-
sion and correction" of the Hebrew P.ible, " inasmuch as it differed from
the Vulgate." Reuchlin, on his part, never lost an opportiniity of pro-
claiming the high imjiortance of the " Hebrew truth," as he emphatically
called it. His enemies thought one of two things would follow. By
oflicially pionouncing upon the Taluaul, he was sure either to commit
himself dangerously — and then u speedy end would be made of him — or
to set at naught, to a certain extent, his own previous judgments in
favour of these studies. He declined the projiosal, saying, honestly
enough, that hv knew nothing of the book, and that he was not aware
of the existence of many who knew anything of it. Least of all did its
detractors know it. But, he continiied, even if it should contain attackg
on Christianity, would it not be preferable to reply to them ? " Burning
is but a ruthanly argument." Whereupon a wild outcry was raised
against him, as a Jew, a Judaizer, a bribed renegade, and so on. Reuch-
lin, nothing daunted, set to work on the book, in liis patient, hard-work-

172

HA-JEHUDIM AND MIKVEH ISRAEL.

ing manner.

Next lie wrote ft brilliant defence of it. When the-
Eniporor asked his opinion, he repeated Clement's proposal to found
Talnmdical chairs. At each German university there should be two
professoi-s, specially appointed, for the sole jjurpose of enabling students
to become ac(iuainted with this book. " As to burning it," he continues^
in th'^ famous memorial addressed to the Emperor, " if some fool came
and said, * ^lost mighty Eini)eror I your majesty should really suppress-
and burn tlu; books of alchemy, Ijecause they contain blasphemous,
■wicked, and absurd things against our faith', what shoidd his Imperial
Majesty re})ly to such a l)uflalo or ass, but this] Thou art a ninny,
rather to be laughed at than followed. Now, because his feeble head
cannot enter into the d{'})ths of a science, and cannot conceive it, and doe*
understand things otherwise than they really are, would you deem it tit
to burn such books V

Fiercer and Hercer waxed the howl, and lleuchlin, the peaceful
student, from a witness l)ecame a delincpu-nt. What he suffered for and
through the Talmud, cannot be tohl here. Far and wide, all over
Euroi)e, tlie contest raged. A whole literature of pamphlets, %ing
sheets, caricatures, sjirang up. University after university was
appealed to against him. No less than forty-seven sittings were held
by the theological Faculty of Paris, which ended by their formal con-
demnation of licuchiin. But he was not left to tight alone. Around
him rallied, one l)y one, Duke Ulrich, of Wurtemburg, the Elector
Fredrick of Saxony, Ulrich von Hutten, Frank von Sickingen — he who
finally made the Colognians pay their costs in tlie lu ichlin trial —
Erasmus of Ilotterdam, and that whole l)rilliant [jhalanx of the
"Knights of the Holy Ghost," the "Hosts of Pallas Athene," the
*' TahnutphiU," as the documents of the jteriod variously .style them :
they whom we call the Humanists.

And tlu-ir Palladium and their war-cry was — oh ! wondrous way»
of History — the Talmud. To .stand up for lleuchlin, nu'ant to them, to
stand up for "the Law;" to tight for the Talmud was to Jiyht for the
Church. The rest of the story is written in the " Epistohe Obscuruni
Vii'orum," and in the early pages of the German Keformation. The
Talmud was not burnt this time. On the contrary, its tirst complete
edition was printed. And in tl:e same year of grace, 1520 A.D., when
this tirst edition went through the press at Venice, Martin Luther burnt
the Pope's bull at Wittenberg.

THE TALMUD.

173

WHAT IS THE TALMUD ?

Again the question rises before ns in its whole foriniilable shape, — a
question which no one has yet answered satisfactorily. Would it not
indeed be mere affectation to presuppose more than the vaguest accjuain-
tance with its language, or even its name, in many of our readers ] And
while we would fain enlarge upon such i)oints, as a comparison between
the law laid down in it, with ours, or with the contemporary Greek,
Roman and Persian Laws, or those of Islam, or even with its own fun-
<lamental code, the Movxic ; while we would trace a number of its ethical,
ceremonial and doctrinal points in Zoroastrianisiu, in Clxristianity, in
Mohammedanism ; a vast deal of its metaphysics and philosoi)hy in
Plato, Aristotle, tlie Pythagoreans, the Neo-Platonists, and the Gnostics
— not to mention Spinoza and the Schellings of our ow n day ; much of
its medicine in Hii)pocrates and Galen, and the Paracelsuces of but a
few centuries ago — we shall scarcely be able to do more than to lay a few
(lisjcda membra of these things before our readers. We cannot even
sketch, in all its bearings, that singular mental movement wliich caused
the best spirits of an entire nation to concentrate, in sjtite of op[)ositionj
all their energies for a thoiisand years upon the writings, and for another
thousand years \ipon the counuentnig, of this one book. Omitting all
-iletail, Ave shall merely tell of its development, of the schools in liich it
grew, of tlie tribmials which judged by it, of some of the men that set
their seal on it. We shall also introduce a summary of its law, speak of
its metai»hysics, of its moral philosoi)hy, and (pioto many of its proverbs
and saws — the truest of all gauges of a time.

We shall, perhaps, Ite obliged occasionally to appeal to .some of tho
extraneous topics just mentioned. Tlu; Talmud, like ev(>ry other pheno-
menon, in order to become comprehensible, should be considen'd only in
connection with things of a similar kind ; a fact almost entirely over-
looked to this day. Being ein])liatically a curpus juris, an oneyclopa>dia
of law, civil and penal, eecl(>siastical and international, huniMii and divine,
it may best be jmlged by analogy and comparison with otlu'r legal codes,
more especially with the .lustinian code and its commentaries. What
the uninitiated have taken for exceptional Rabbinical subtleties, or in
matters ri'lating to the sexes, for gross offences against nuidern taste,
will tlien cause the Talnuul t(i stand out rather favorably tlian otlicrwise.
The Pandects and the Institutes, the Novelhe and the ResiK)usa I'ruden-
tium, should thus be constantly consulted and compared. No less shoidd
o\u- English law, as laid down in Blackstone, wherein w(i may sec how
the most varied views of right and wrong have been finally blended

174

HA-JEHUDIM AND MIKVEH ISRAEL.

and harraonised with the spirit of our times. But the Talmud is inore-
than a Book of Laws. It is a microcosm, embracing, even as does the
Bible, lieaven and earth. It is as if all the piose and poetry, the science,
the faith and speculation of the Old World, were, though only in faiut
reflections, IkjuiuI up in it In nxce. Comi)ri3ing the time from the rise-
to the fall of antiquity, and a good deal of its after-glow, the history and
culture of antiquity have to be considered in their various stjiges. But,
above all, it is necessary to transport ourselves, following Goethe's advice,
to its birthi)laco — Palestine anil Babylon — the gorgeous East itself,
where all things glow in l)rigliter colours, and grow into more fantastic
shapes.

The origin of the Talmud is coeval with the return from the Baby-
lonish captivity. One of tlu; most mysterious and momentous periods in
the history of humanity, is that 'urief .space of the exile. What were the
influences brought to bear ui)on the cai)tives during that time, we know
not. But this we know, that from a reckless, lawle.ss, godless populace,
they returned transformed into a baud of Puritans. The religion of
Zerdursht, though it has left its traces in Judaism, fails to account for
that change. Nor does the exile itself account for it. ^Nlany and intense
as are the I'ominiscences of its bitterness, and of yearning for home, that
Lave .survived in prayer and in song, yet we know that, when the hour
of libei'ty struck, the forced colonists wert; loth to return to the laud of
their fathers. Yet the change is there, pal[>able, luunistakalile — a change
which we may regard as almost miraculous. Scarcely aware before of
the existence of their glorious national literature, the people now ])Ogan
to press around these In'ands, plucked from tlio tire — the scanty records
of their faith and history— with a flei'ce and i)assioiiate love, a love
sti'onger even than that of wife and child. Tliese .same documents, as
they were gr.idually foi'med into a canon, became the immutal^le centre
of their lives, their actions, their tliouglits, their very dreams. From
that time fortli, with .scai'cely any intermission, the keenest as well as
the most ]>oelical minds of the nation, remained ti.xcd ui)on them. "Turn
it and turn it again," says the Talmud, with regard to the Bible, " for
everything is in it." /Search the Scriptures, is the distinct utterance of
the New Testament.

The natural consequence ensued. Gradually, imperceptibly almost,
from a mere expounding and investigation, for purposes t)f edification or
instruction on some special point, this activity begot a science — a science
that assumed the very widest dimensions. Its technical name is already
ooutaiued in the book of Chronicles. It is "Midrash" (from daraah, to

hegiiu

a love
louts, as
b centre
From
>vell as

"Turn
|e, " for

lUce of

[ilmost,
tiou or
Kcieucc
[iready
tish, to

THE TALMUD.

175

study, expound) — a term wLicli tlie authorised version rendera by
*« story."*

There is scarcely a more fruitful source of misconceptioua ui)on this
subject, than the liquid nature, so to speak, of its technical terms. They
mean any and evorything, at once most genei-al aiul most special. Nearly
all of them signify, in the first instance, simply study. Next, they are
used for some one very special branch of this study. Then they indicate,
at times, a peculiar method, at others, the woi'ks which have giown out
of these, either general or special mental labours. Thus Midj'ash, from
the abstract expounding, came to be ai)plied, first to vhe exposition itself,
even as our terras " work," " investigation," *' inquiry," imply both pro-
cess and product ; and finally, as a special branch of exposition — the
legendary — was more popular than the rest, 'm this one branch only, and
to the books that chiefly repx'esented it.

For there liad sprung up almost innumerable modes of "searching
the Scri|)tures." In the quaintly ingenious manner of the times, four
of the chief methods were found in the Persian word Paradise, spelt in
vowelless Semetic fashion, P 11 D S. Each one of these mysterious
letters was taken mnemouically, as the initial of some technical word
that indicated one of those four methods. The one called T(peshat)
aimed at the simple understanding of words and things, in accordance
with the primary exegetical law of the Talmud, " that no vei*se of the
Scripture ever practically travelled beyond its literal meaning — though
it might be explained, homiletically and otherwise, in innumerable new
ways." The second, 11 (reme*), means Hint, i. e., the discovery of the
indications contained in certain seemingly superfluous letters and signs
in Scrij)ture. These were taken to refer to laws not distinctly men-
tioned, but either existing traditionally or newly i)ronuilgated.

This method, when more generally applied, begot a kind of memoria
technica, a stenography akin to the " Notarikon " of the Komans.
Points and notes were added to the margins of scriptural MSS., and the
foundation of the Massorah, or diplomatic preservation of the text, was
thus laid. The third D (\b'rush)y was homiletic application of that
which had been to that which was and would be, of j)r()phetical and
historical dicta to the condition of things. It was a peculiar kind of
sermon, Avith all the aids of dialects and poetry, of parable, gnome,
proverb, legend, and the rest, exactly as we find it in the New Testa-
ment. The fourth, S, stood for svd, secret, mystery. This was the
secret science, into which but fiiw were initiated. It was thcosophy,

* See 2 Chron., xiii., 22 ; iilso, xxiv., 27.

17G

HA-JEHUDIM AND MIKVEH ISRAEL.

metaphysics, angelology, a host of wiUl .and glowing visions of things
beyond earth. Faint eclioes of this science survive in Neo-Platonism, in
Ctnosticisni, in tlie Kaljbahxh, in " Hermes Trismegistus." But few
were initiated into these things of " the Creation" and of " the cliariot,"
as it was also called, in allusion to Ezekiel's vision. Yet hero again the
power of the vague and niysterioxis was so strong, that the word Paradise
gi-adually indicated this last branch, the secret science, only. Later, in
drnosticism, it came to mean the "spiritual Christ."

There is a weird story in the Talmud, which has given rise to the
wildest explanations, Init which will be intelligible by the foregoing
lines. '* Four men," it says, " entered P«r«f/(Ve. One l)eheld and died.
One beheld and lost his senses. One destroyed the young plants. One
only entered in i)eace and came out in peace." The names of all four
are given. They are all exalted masters of the law. Tlie last but one,
lie who destroyed the young jjlants, is Elisha l)en Abuzah, the Faust of
the Talmud, avIio, while sitting in the academy, at the feet of his teachei-s,
to study the law, kept the " profane books " of " Honieros," to wit,
hidden in his garment, and from -whose mouth " Greek songs " never
ceased to How. How he, notwithstanding his early scepticism, rapidly
rises to eminence in that same law, finally falls away and becomes a
traitor and an outcast, and his A'ery name a thing of unutterable horrov;
how one day (it was the great day of atonement) he passes the iniins of
the Temple, and hears a voice within murmuring like a dove, " all men
shall be forgiven this day save Elisha ben Abuzah, wlio knowing me,
has betrayed me " — how, after his death, the Hames will not cease to
hover over his grave, until his one faithful disciple, the " Light of the
Liw," Meir, throws himself over it, swenring a holy oath that he will
not partake of the joys in the world to come without his l)elove d master,
and that he will not move fi-om that si)ot nnti liis master's soul shall
have found gi'ace iind salvation before the Throne; of ]\rercy — ^all this,
nnd a number of otlu^r incidents, form one of the most stirring jioetical
])ictures in the whole Talmud. The last of tlie four is Akilia, the most
exalted, most romantic;, and most heroic character, perliaps, in that vast
gallery of the learned of his time ; lie who, in the last revolt mider Trajan
and Hadrian, expiate,<l his ))atriotic rashness at the; hands of the Roman
■executioners, and — the legend adds — whose soul lied just when, in his
last agony, his mouth cried out the last word of the confession of God's
unity: '• Hear O Israel, the Lord our God is One."

The Talmml is the storehouse of the "^lidrash" in its widest sense,
Mu\ in all its l)ranches. What we said of the fluctuation of terms

■^^1'!

THE TALMUD.

177

Use,
iins

applies emphatically also to this word Talmud. It means, in the first
instance, notlung but " study," " learning," from lamad, to learn ; next,
indicating a special mtithod of " learning," or rather argv.ing, it finally
became the name of tlie great Corpus Juris of Judaism.

When we speak of the Talmud as a legal code, we tnist we shall
not be understood too literally. It resembles about as much what we
generally understand by that name, as a primeval forest resembles a
Dutch garden. Nothing, indeed, can e([ual the state of utter amazement
into which the modern investigator finds himself plunged at the first
sight of these luxuriant wildernesses. Schooled in the harmonizing,
methodising systems of the West — systems that condense, and arrange,
and classify, and give everything its fitting place and its fitting position
in that j)lace — he feels almost stupefied here. The language, the style,
the method, the very sequence of things (a setpience that often appears
as logical as our dreams), the amazingly varied nature of those things —
everything seems tangled, confused, chaotic. It is only after a time that
the student learns to distinguish between two mighty currents in the
book — currents that at times flow parallel, at times seem to work upon
each other, and to impede each others actions : the one emanating from
the brain, the other from the heart — the one ])rose, the othei" poetry —
the one carrying with it all those mental facidtios that manifest them-
selves in arguing, investigating, comparing, developing, bringing a
thousand 2)oints to bear upon one, and one \i[)0u a thousand ; the other
springing from the realms of fancy, of imagination, feeling, Inimour,
and, above all, from that precious combination of still, almost sad,
pensivcness, with quick catholic sym])atliies, Avhicli in (lerman is called
(leiniitfi. These tw(j currents, the ^lidrash, in its Aarious asjiecls, had
caused to set in the direction of the iiible, and they soon found in it
two vast fields for the display of all jjower and energy. The logical
faculties turned to the legal portions in Exodus, J^eviticus, Deuteronomy
— developing, seeking, and solving a thousand real or apparent difiicultiea
and contradictions, with Avhat, as tradition, had been living in the hearts
and mouths of the people from time immemorial. Tlicf otliei-, the
imaginative faculties, took possession of the pro])hetieal, ethical, his-
torical, and ([uaintly enough, sometimes even of the legal j)ortions of
the Bible, and transformed the whole into one vast series of themes
almost musical in their wonderful and capricious variations. The first
named, is called " Ilalacha " (Ride, Norm)., a term applied both to the
process of evolving legal enactments, and the enactments themselves.
The other, "Haggadah" (Legend, 8aga), not so much in our modem

H 4

178

HA-JEHl'DIM ANDM 1 K VKH ISRAEL,

seriRO of the word, tliough a great part of its contents coinos iindpr that
head. l:ut because it was only a "saying," a tiling without authority, a
play of fancy, an allegory, a parable, a tale, that pointed a u\oral and
illuh. rated a qiuistion, that smoothed tlio billows of tierce debate, I'Oii.seJ
the slumbering attention, and was gcnemlly — to use its own phrase — a
comfort and a blessing.

The Talmud, which is com])osed of these two elements, the legal
and tlie legendary, is divided into MlsuNAU and Gkmak.v : two terms
again of uncertain, shifting meaning. Originally indicating, like the
technical words mentioned already, "study," they botli became terms for
special studies, and indicated special works. The Mishnah, from shcina
(tana), to learn, to re])eat, has been of old translated, second law. But
this derivation, correct as it seems literally, is incorrect in the tii-st in-
stance. Tt sim])ly means ''Learning," like (iemara, which, besides
indicates '' comi»lement " to the Mishnah — itself a complement to
the INIosaic code,— but in such a manner that, in (levelo[)ing and
enlarging, it supersedes it. The ^Fishnah, on its owii part again,
forms a kind of text, to which the Gemai-a is not so iinicli a scliolium
as a critical expansion. The Pentateuch remains in all cases the back
ground and latent source of the jNI'shnah. F>ut it is the business of the
Geiriara to examine into the legitiniacy and correctness of the Mishnic
tievclo])ment in single instances. Tiu; Pentateuch remained, under all
cii'cumstances, the inunutable, divinely given constitution, the written
(aw : in contradistinction to it, the Mishnah, together with the (lemaiu,
WHS called the oral or Unwritten law, not unlike the lloman " Lex Non
Scripta," the Sunnah, or the English Common Law.

'J'here are few chapters in the whole history of jurisprudence, more
obscure than the origin, development, and comj)leti()u of this '• Oral
Law."' There must have existed, from the very beginning of the ^losaic
law, a number of corollary laws, which exjdained in detail most of the
rules broadly laid down in it. A]»art from these, it was Imt natural that
the enactment of that primitive Council of the Desert, the Elders, and
their successors in each jteriod, together with the verdicts issued by the
later "judges within the gates." to whom the Pentateuch distinctly refei-s,
should have become precedents, and liave been handed down as such.
A])ocryphal writings — notably the fourth book of Ezra — not to meu-
tion Philo and the Church Fathers, speak of fabulous numbers of bookg
that had been given to jMose.s, together Avith the Pentateiich ; thus
indicating the common l)elief in the divine origin of the supplementary
laws that had existed among the people from tiipc immemorial, .lewish

THE TALMUD.

17!)

tmdition tvacos tlie Imlk of the oral injunctions, through a chain of dis-
tinctly-named authority, to " Sinai " itself. It mentions in detail, how
Moses communicated those minutia' of his legislation, in which he hfid
been instructed dui-ing the mysterious forty days and nights, on the
Mount, to the chosen guides of the jieople, in s\ich a manner that they
should for over remain engi-aven on the tablets of their hearts.

A long space intervenes between the Mosaic period and that of the
Mishnah. The ever-growing wants of the ever-disturbed commonwealth
necessitated new laws and regulations at every turn. A difticidtv, how-
ever, arose, unknown to other legislations. In despotic states, a decree
is issued, promulgating the new law. In constitutional states, a bill in
brought in. The supreme authority, if it finds it meet and right to make
this new law, makes it. Tlu! case was different in the Jewish common-
wealth of the post-exilian times. Amongst the things that were iri-e-
fleemably lost with the first tentple, were the " Urim andThummim" of
the high priest — the oracle. AVith Malachi, the last prophet died. Both
for the pronuilgation of a new law, and the abrogation of an old one, a
higher sanction was requisite* than the mere majority of the legislative
council. The new act must be proved, directly or indii-ectly, from the
•' Woi'd of dod" — proved to have beenpronnilgated by the SupremoKing —
liiddeu and bound up, as it were, in its very letters, from the beginning.
This was not easy in all cases ; especially when a certain number of
hcrniPtical rides, not uidike those used in theKomau schools (inferences,
conclusions from the minor to the major, and vice verm, analogies of ideas
or objects, general and special statements, \'v.), had come to ho laid
<lown.

Apart from the new laws requisite in s\ulden emergencies, there
were many of those old traditional ones, for which the jiaint d'djijx'i had
to be found, wh<>n, as established legal mattei-s, they came befori; the
critical eyes of the schools. And these schools themselves, in their ever
restless activity, evolved new laws, according to their logical rules, even
when tlifu- were not itracticallv wanted or likelv ever to come into
practica] use — simply as a matter of science. Hence, there is a double
action ]»erce])tilil(* in this legal develo]>nu'ut. Either the scriptural verse
tonus the terminus n (jhc, or the terminus od qtiem. It is either the
starting-point for a discussion, which en<ls in the production of some new
enactment ; or one never before investigated, is traced biick to the divine
source by an outward hint, howev(U" insignificant.

This piocess of evolving new precepts from old ones, by "signs" —
n Avord curiously enougli \ised also by Bla<kstone in his " Development"

180

HA-JEHUDIM AND MIKVEH ISRAEL.

'V,

of the law — may, in some instauces, have l^een applied with too much
freedom. Yet, while the Talmudical Code practically differs from the-
Mosaic, M much as our Digest will some day differ from the laws of the
time of Canute, and as the Justinian Code differs from the Twelve Tables,
it cannot be denied that these fundamental laws have been consulted,
carefully and impartially, as to their sj)irit, their letter being often but
the vessel or outward symbol. The often uncompromising severity of the
Pentateuch, especially in the province of the penal law, had certainly
become much softened down under the milder influences of tlie culture
of later days. Several of its injunctions, which had become impracticable,
were circumscribed, or almost constitutionally abrogated, by the intro-
duction of exceptional formalities. Some of its branches also had
developed in a direction other than what at first sight soonis to have
been anticipated. But the jiower vested in the judge of those days, was
iu general most sparingly and conscientiously applied. This whole pro-
cess of the developmentof the "law" was in the hands of the Scribes, who,
according to the New Testament, '* sit in the seat of Moses." We shall
speak presently of the Pharisees, with whom the word is often coupled.
Here, meantime, we must once more distinguish l)otween the <liffereut
meanings of the word "• Scrilje " at different periods. For there are
three stages in tlie oral compilation of the Talmudical Code, each of
which is named after a special class of doctors.

The task of the first class of these masters — the " Sci-iljes," by way
of eminence, wliose time ranges from the return from Babylon down to
the Greco-Syrian persecutions (220 B. C.) — was above all to i)reser\'e
the sacred Text, as it had survi\od after many misha])s. They enumer-
ated not merely the precepts, but tlie words, the letters, tlie signs of the
Scripture, thereby guarding it from all future interpolations and corrup-
tions. They had further to explain these precepts, in accordance with
the collateral tradition of which tlioy were the guardians. They had to
instruct the people, to preach in tlie synagogues, to teach in the schools.
They, further, on their own aiitliority, erected certain " Fences," v*. (?.
such new injunctions as they deemed necessary, merely for the liettcr
keeping of the old precepts. The whole work of these men ("Men of the
great synagogue") is well summed up in their adai^e : " Have a care in
legal decisions, send forth many discii)les, and make a fence around the
law." More ])regnant still, is the motto of their last representative — the
only one wliose name, besides those of Ezra and Nelicmiah, the supposed
founders of this body, has survived — Simon the Just. *' On three things
stands the world, on the law, on worship, and on charity."

THE TALMUD.

181

After the " Scribes " come the " Learners," or " Repeaters," also
called Banaim, "Master-builders," from 220 B.C. to 220 A.D. In this
period falls the Maccabean Revolution, the birth of Christ, the destruc-
tion of the Temple by Titus, the revolt of Bar-Cochba \inder Hadrian,
the tinal destruction of Jerusalem, and the total expatriation of the Jews,
During this time, Palestrina was ruled successively by Pensians, Egyptians,
Syrians, and Romans. But the legal labo\irs that belong to this period
were never successfully interrupted, however dread the event. Schools
continued their studies. The masters were mai-tyi"ed time after time .
the academies were razed to the ground ; the practical and the theoretical
occupation with the law was proscribed on pain of death — yet in no
instance is the chain of the living tmdition broken. With their last
breath, the dying masters apjiointed and ordained their successors ; for
one academy that was reduced to ashes in Palestine, three sj»rang up in
Babylonia, and the law flowed on, and was perpetuated in the face of a
thousand deaths.

The chief bearers and representatives of these divine legal studies,
wex'P, the President (called Nasi Prince,) and the Vice-president (Ab-Beth
Din — father of the house of judgment,) of the highest legal a.ssembly, the
Synedrin, Ai-amaised into Sanhedrui. There were three Hanhedrins, one
"great Sanhedrin," two "lesser" ones. Whenever the New Testament
mentions the " Priests, the Elders, and the Scribes" together, it means
the Great Sanhedrin. This constituted tlie highest ecclesiastical and
civil tribunal. It consisted of seventy-one members, chosen from the
foremost pi'iests, the heads of tribes and families, and from the " Learned,"
i.e., the " Scribes " or Lawyers. It was no easy task to be elected a
member of this Sujjrerae Coinicil. The candidate had to be a superior
man, both mentally and bodily. Fie was not to be either too young or
too old. Above all, he was to be an adept both in the *' Law " and in
science.

Wlien people read of " Law," " Mastei-s," or " Doctors of the Law,"
they do not, it seems to us, always fully localize what the word "Law"
means in Old, or rather New Testament language. It should be remem-
bered that, as we have already indicated, it stands for all and every
knowledge, since all and every knowledge was requisite for the under-
standing of it. The Mosaic code has injunctions about the sabbatical
journey ; the distance had to m<} measured and calculated, and mathema-
tics were called into play. Seeds, plants, and animals had to be studied
in connection with the many pi'ecepts regarding them, and natural liistoiy
Lad to be appealed to. Then tliere were the purely hygienic paragraphs.

1«2

HA-JEIILDIM AND MIKVtH ISKAKL,

wliich necessitated for their precision a knowledge of all the medical
science of the time. The " seasons " and the feast-days were regulateti
by the phases of the moon, and astronomy — if oiily in its elements — had
to be studied. And — as the commonwealth successively came in contact,
however much against its will at first, with (Treece and Rome — their
history, geography and language, came to be added as a matter of
instruction to those of Pei-sia and Babylon. It was only a handful o£
well-meaning, but narrow-minded men, likt; the Kssenes, who wciuld not,
for their own part, listen to the repeal of certain temj>orary '* Decrees of
Danger." AVlien Hellenic scepticisn, in its most seductive form, had^
during the Syrian troubles, begun to seek its victims, even in the midst
of the " Sacred Vineyax'd,'' and threatened to nndermine all patriotism
and all indei)endanee, a curse was pronounced upon Hellenism ; much a.s
(jlerman |iatriots, at the beginning of this century, loatht^d the very sound-
of the Frtncli languagt; ; .:• as not so very long ago, all things "foreign"
were regarded with a certain suspicion in England. JJut, the danger
over, the Greek language and culture were restored to their jirevious
high position, in both the school and the hou.se, as indeed the union of
Hel)rew and Greek, the " Talith and Pallium." " Shem antl Jai)heth,"
who had been blessed together by Noah, and who woidd always be
blessed in nnion, was strongly insisted njjon. We shall return to the
polyglot character of those days, the common language of which w.is an
odil mixture of Greek, Aramaic, Latin, >Syriac, Hebrew; but the member
of the Sanhedriu had to be a good linguist. He was not to lie
dependent on the possibly tinged version of au interpretor. But
not only was science, in its widest sen.se, rc(juired in him, but
even an accjuaintancc! "with its fantastic sluulows, such as astrology.

magic, and tlu; rest, in order that he,

both

and

judge, .should be able to enter also into the i)opular feeling about these
wide-spread "arts." Proselytes, eunuchs, freedmen, were rigidly excluded
from the Assembly. So were those who could not prove themselves the
legitimate offspring of i)riests, Levites, or Israelites, and so, further,
were gamblers, betting men, money lenders, and dealers in illegal pro-
duce. To the provision about the age, viz., that the senator should be
neither too far advanced in age, " lest his judgment might be enfeebled,"
nor too young, " lest it might be immature and hasty ;" and to the proofs
I'equired of his vast theoretical and practical knowledge — for he was only
by slow degrees promoted from an obscure judgeship to his native handet
to the senatorial dignity — there came to l)e added also that wonderfully
fine I'ule, that he must be a married man, and have children of his own-

I 'I

THE TALMUD.

183

lose
[led
Ithe

H'O-

III,

flV

Deep miseries of families would bo Initl before him, and he should bring
with him ii heart full of sympathy.

Of the practical administration of justice by the Sanhedrin, Ave have
yet to speak, ■when we come to the corpus juris itself. It now Itchooves
UH to pause a moment at those " schools and academies," of which we
have repeatedly made mention, and of which the Sanhedrin formed, as
it were, the crown and the highest consummation.

Eigh /years before Christ, schools flourished throughout the length
and the ])ri adth of the land-- education had been compulsory. While
there is not a single term for ••school," to be found befons the captivity,
there were, by that tinu*, about a dozen in common usag(!. Here are a
few of the innuinerablc p()|>ular sayings of tlu! jx'riod, lietokening the
paramount inipoi'tance which [nibiic instruction had assumed in the life
of the nation : " Jenisalcui was destroyed becaus(^ the instrtuction of
the young was ncglerteil." •• The W(jrlil is only saved by tlu; bi-catli of
the stliool children." •• K\cn foi' the re-building of Uie Templi', the
schools must not be interrupted." " Studv is more lueritorious th:in
sjicritice " ••A sdiolnris greater than a pro]>Iiet." •" You slmuld ii'\cre
the teacliei- exen more tli;in your fatlit-r. The latter only brought you
into the worhl, the former indicates tlie way into tlic next. Ib'.t blessed
is the sou who has learnt from his father ; he shall revere him both as
his father and his master; and blessf-d is fbc father who .las ijisti'iicted
his son."

The " High (.'oUeges," oi' '• ivallali'^" only met d\iring some nionthfs
in the year. Three A\-eeks before the term, the Dean })repared the stu-
dent for the lectures to lie delivered by the Hector; and so ai'duous
btH'ame the task, as the number of disciples increased, that in time no
less than seven Deans had to be a))pointeil. Yet tin? mode, of teachiiig
was not that of our mcdern Universities. The j)rofessors did not deliver
lectures, which the di.sciples. like the student in " P^ui.st," con. 1 " com-
fortably take home, in black and white." Here all was life, movement,
de1)ate ; (piestion was met by count (piestion, answers were gi\en wrap-
})eil up in allegories or ])arables, „he incpiirer was led to deduce the
questionable point for himself by analogy — -the nearest approach to the
Socratic method. The New Testament furnishes many specimens of this
contemporary method of instruction.

The highest rank in the estimation of the people, was not reserved
for the " Priest," about whose real position .some extraordinai-y notions
are still afloat — iior for the " Nobles" — but for these Masters of the Law,
the " Wise." the " Disciples of the Wise."

184

MA-Ji:HI'l)IM AND MIKVKIl ISUAKL.

Many of the most (Miiinctit " Doctors" wt-iv Imt IniniMo tnulosinon.
Tliey wen; tcnt-inakcfs, saiuliil-iuiikci-s, weavers carpontei*s, tannoffl,
hakers, cooks. A ncvvly-ulectcd I'vcsidcut was fouml hy his prochjcossor,
who had Itecii if^noiniiioiisly deposed i'or his ovcrhtiariiii; nature, all f^rimy
in the uiidsL of liis charcoal monads. Of all tliinj^s the most hated, W(M-e
idleness and a.scetism ; piety and learning themselves only received their
proper estimation, when joined to healthy liodily work. "It is w(!ll to
udd a trade t(j your studies; you will then Ix' fn-c from sin." ''The
tradesmen at their work, need not rise hefore the greatest doctor."
"'(ireater is lu^ who (leii\eH his livelihood from woi-k, than h(> who fearH
God," are some of the most common dicta of the period.

'I'lie exalted place thus gi\<'n to W'orK, as on tlie one hand it pre-
ventcul an alijeet W(]rslii[» of leai'iiing, so on tin- other hand, it kept all
ascetie eccentricities from tiie latdy of the ptu.)ple. .And there was always
some danger •»f them at hand. When the temple lay in ashes, men
would no longer eat nn'at oi- drink wine. A Sage renu)nstiat.ed with
them, hut they replied weeping : "Once the tlesh of sacrilices was hurnt
upon the altjir of (m»1. The altai- is thrown down. ( )nce lil)atiouH of
wine were poured out. They are no nu)re." " iiut you eat bread ; there
were bread otl'erir.gs." " You are right, master, we shall eat fruit only."
" But the lirst fruits \V(^re odered up." " We shall refrain fVom them."
" JJut y<»u d)-ink water, and thert! were liluitions of water." And they
kn(^w not what to reply. Then he comforted them l»y the assur'i nee that
He who had (hwtroyed Jerusalem, had promised to reluiild it, and that
proper nuturning was right and meet, lait thai it must not he of a nature
to weaken the liody for work.

.Another most .striking story, is that of the Sage who, walking in a
market-place crowded with people, suddenly encoinitered the Prophet
Klijah, and asked him who, out of that vast multitude!, shoidd la; savcid.
Whereu[>on tin; prophet first pointed t(j a weird-looking creatun;, a turn-
key, " because li(* was merciiu! to his piisoneis ;" and ni'.xt two common-
looking tiadesnu-n, who canm walking through tin; crowd, plea.santly
chatting. TIk! Sag*; instantly rusheil towards them, and asked them
Avliat were tluiir saving w<u-ks. Uut they, much puzzled, replied : " Wo
are but poor workmen, who livt; by our trade. All that can be said for
118 is, that wo are always of good cheer, and are good-natured. When wo
meet anybody who seems sad, we join him, and we talk to him, and cheer
him 80 long that In; must forget Ills grief. Anil if we know of two people
who hav(! (piarrelled, we talk to them and persiuide them, until wo have
made them frienils again. This is our whole life."

THK TALMUD.

185

Before hviving this juiriod of Misliiiic dcvelopiut'iit, \v»^ hiivt^ yet to
speak of one or two tilings. This period is tlie one in wliic-li (.'liristiiuiity
iirosc ; and it may bo us well to touch here upon the r.-lation lidtwren
Christianity and the Talnnid- a suhjeet much discusscHl of hitc. Were
not tin; whole of our general views on the dilli-rcnce hetween Judaism and
Christi.tnity greatly confused, iicojtle would certainly not he so very
much surprised at the striking jiarallcis of dogma and paialih?, of allegory
and proverb, exliibitetl by the (Tosi)el and the Talmudical writings. The
New Testament, written, as hightfoot has it,

amou'' .lews.

by .1

eWH

for Jews," cannot but speak the languiig(i of the times, both as to for

H).

and, iiroadiy speaking, as to contents.

It re ai'e many more

vital

points of contact between the New Testanu'ut and tlie Tahuud, than
divines yet seem fully to realize ; foi- such terms us " Redemption,"
"]iaptism," "<Jrace," '• Kaith," "SaKation," " Uegeneratinn," " Son of
.Man," " Son of (lod, " Kingdom of ll«'aven," wen; not, as we aie apt to
think, invented by Christianity, l)\it were liousehold words of Talmudical
.luilaism, to winch Chiislianity gave a higher and jiurer meaning. i\o less
loud and bitter in the Tabnuil,are the protestsagainst " lip scuiring," against
"making iht^ law a burden to the peoph'," against ''laws that hang on
hairs," against " Priests itnd Pharisees " The fundamental mysteries of
the new faith, are matters totally apart ; but the ethics in both are, in
their broad outlines, idt-ntical. 'J'hat grand dictum, " |)o inilo others tui
thou wonhlst be, done, by," against which Kant decjaretl liimself ener-
getically, fi'om a phihisophical point of view, is ipioted liy llillel, the
I'rfisident, at whose death, Jesus was ten y<'ars of age, not as anything
new, but as an (lid and w»'ll-kno\vn dictum, *' that comprised the whole
Law." The most nionstro\is mistake, has ever been our mi.xing uj>, in
the lirst instance, single individuals, or classes, with a whole peopl(\ and
next o\ir confounding tlu' .ludaism at the time of ( 'hrist, witii that of the
tinw of the Wilderness, of the Judges, or even of Abraham, Isaac and
Jacob. The .ludaism of the tinu- of ( 'hrist (to which tjiat of our days,
owing pi'ineipally to the Talmml, stands \ery near), and that of the
Pentateuch, are as like each otlu;r as our England is like that (if William
Ivtd'us, or our Anii-rica like that of the Indians. It is tin; glory of
Christianity to hav(( caiiied those golden germs, hidden in tin; schools
and among the " silent eonununity" of the hjanied, into the mark(^t of
humanity. It hits communicated that "Kingdom of Heaven," of which
the Talnuul is full from the iirst l)age to the last, to tin? iierd, even to
tho h'iier.s. The fruits that have sprung iVom this through the wide
•world, we need not here con.sitler Mut tin; misconception, as if touCiod

'I;

I8(j

HA-.JEHUI)1M AND MIKVEH ISRAEL.

of Vengeance Inul suddenly succeeded a God of Love, cannot be too often
protested against. '• Thou slialt love thy neighlx)ur as thyself," is a pre-
cept of the Old Testament, as our Savioiir Himself taught His disci2)les.
The " ]jaw," as Ave have seen and shall further see, was develo[)ed to a
marvellously, and, perhai)s, oppressively minute pitch ; 1)ut only as a
regulator of outward actions. The " faith of the heart " — the dojxma
prominently dwelt upon by Paul— was a thing that stood mucli higher
with the Pharisees than this outward law. It was a thing, they said,
not to bo commanded bv anv ordinance, yet was "reater than all.
*' Everything," is one of tlieir adages, "is in the hands of Heaven, sjive
the fear of Heaven."

• •• Six hundred and thirteen injunctions," says the Talmud, " was

Moses instructed to give the people. David reduced tliem i\ll to eleven,
in the fifteenth P.salm : Lcnnl. who shall abide in thy tabernacle, wha
shall dwell on thy holy hill ? He that walketh uprightly," &c.

" The pro|)het Isaiah reduced them to six (33, l-")); He that walketh
righteously," itc.

"The prophet Micah reduced them to thi'ee ((!, 8): What doth the
Lord recpiire of thee but to do justly, and to love nu'Vi y. and to walk
hmnblv with thv God l"

" Isaiah once more retluced them to two (^O, 1): Keci) ye judgment
and do justice."

"Amos (•'», -I) reduced tliem all to one : Seek ye me and ye shall
live."

" Put lest it might b(» supitosed froui this that ({od could not In-
found in the fulrtlnu'ut of liis whole law only, Habakkuk siiid (cap. "J v.
4): The just sliall live by his Faith."

Kegai'ding these " Pharisees" or "Separatists," themsehes, no greater
or more antiquated mistake exists, thiin that of their being a mere "sect"
hated bv Christ and the Apostles. They were not a sect — any mon;
than lloman Catholics form a "sect" in Pome, or Pi-otestants a "sei-t" in
England— and they were not hated so indiscriminately l>y Christ and
the Ajjostles, as would aj)pear at first sight, froui some sweeping passages
in the New Testament. For the " Pharisees," as such, were at that time
— .lose[>h\is notwithstanding — simply (Jie people, in contradiction to the
" leaven of Herod." Those " up[)er classes" of free-thinking Sadtlucees.
who, in opposition to the Pharisees, insisted on the paramount iiuport-
ftnce of sacrilicea and tithes, of which they were the I'oceivers, l)ut denied
the immortality of the soul, are barely n\entioned in the New Testa-
ment. The wholesale denunciations ot *' Scrii)es and I'liarisees." have

THE TALMUD.

187

been gi-eatly inisun<ieistoocl. There can be absolutely no question on^
this point, that there "vvere among the genuine Pliarisees, the most
patriotic, the most noble niinded, the most advanced leaders of th<' paity
of progress. The developement of the law itself was nothing in th,«ir
hands but a means to keep the spirit as opposed to the woid — the out-
ward frame — in full life and flaine, and to vindicate for each time its o^\•n
right to inter])ret the temporal ordinances, according to its own necessi-
ties and acquirements. But that there Avercs many black sheep in the
flock — many who traded on the high reputation of tin; whole body — is
matter of reiterated denunciation in the whole contempoi'ary literatm-e.
The Talmud inveighs even more bitterly and caustically than the New
Testament, against what it calls the " Plague of Pharisaism," " the
dyed ones, who do e\il deeds like Zimri, aiul require a goodly reward
like Phineas, they who ))reach beautifully, Imt do not act beautifully.''
Parodying their e.caggerated logical arrangements, theii- scrupulous
divisions and sub-divisions, the Talmud distinguishes seven classes of
Pharisees, one of them only is worthy of tlie name. We have described
them imder theii- respective head, and shall, therefore, but briefly men-
tion them. They are — 1. Those who do the M'ill of God from earthly
motives. '2. They who make small steps, or say, just wait awhile foi-
me ; T have just one more good work to perform. 3. They Avho knock
their hejuls atjainst walls in avoidini' the sij^ht of a wonum. 4. Saints
in oftice. 5. They who iiuploie you to mention some moi-e duties which
they might ])erform. C. They who are pious because they /rur (tod.
The real and only Pharisee is he '* who does the will of his Father who
is in Heaven, because he loves flint." Among those chiefly " Pharisaic"
masters of the IMishnic [)eriod. Avhose names and fraifuunits of whose life
have come down to us, are some of the most illustrious men. men at
whose feet the flvst Christians sat, whose sayings — househohl words in.
the mouths of the people — prove them to have been endowed with no
conuuon wisdom, iiiety, kindness, and high and noble courage ; a coui*
age and u piety they had often enough occasion to .seal with their lives.

From this hasty outline of the mental atmosphere of the time when
the I\lishnali was gradually built up, we now turn to the Code itself.
The l)ulk of ordinances, injunctions, jirohibitions, precepts, the ohl and
new, traditional, derived or enacted on the spin- of the moment — had,
after about eight huiulred years, risen to gigantic i)roportions — projwrtlons
no longer to be mastered in their .scattered, and be it rememl)ere(l, cliiefly
unwritten form. Thrice, at <lifferent periods, the work of reducing them
to system and ord(>r was undertaken l)v three eminent masters, the third

188

HA-JEHUDIM AND MIKVEH ISRAEL.

alone succeeded. Fii-st, by Hillel I, under whose presidency Christ was
born. This Hillel, also called the second Ezra, was born in Babylon.
Thirst for knowledge drove him to Jerusalem. He was so poor, the
legend tells us, that once when > '^ had not money enough to fee the
porter of the academy, he climbed x.^ the window-sill one bitter winter's
evening. As he lay there listening, the cold gradually made him insen-
sible, and the snow covered him up. The darkness of the room first
called the attention of those inside to the motionless form without. He
was restored to life. Be it observed by the way, that this was on a Sab*
bath, as, according to the Talmud, danger always supersedes the Sabbath.
Even for the sake of the tiniest babe, it must be broken without the
slightest hesitation, " for the babe will," it is added, *' keep many a Sab-
bath yet, for that one that was broken for it."

And here we cannot refrain frona entering an emphatic pi'otest
against the vulgar notion of the " Jewish Sabliath" being a thing of grim
austerity. It was precisely tlie contrary, a day of joy and delight, a "feast
<lay," honoured by Hue garments, by the best cheer, by wine, lights,
sj)ice, and other joys of pre-eminently bodily import ; and the highest
expression of the feeling of self-reliance and independance is contained in
the adage, " Kather live on your Sabbath as you would on a week day»
than be dependant on others." But this is only by tlie way.

About 30 B.C., Hillel became President. Oi his meekness, his
piety, his benevolence, the Talmudical records are full. A few of his
sayings will characterize him better than any sketch of ours could do —
" Be a disciple of Aaron, a friend of peace, a promoter of peace, a friend
of all men, and draw them near unto the law." " Do not believe in
thyself till the day of thy death." '' Do not judge thy neighbour until
tliou hast stood in his place." "Whosoever does not increase in know-
ledge, decreases." " Wliosoever tries to make gain by the crown of
learning, perishes." Immediately after his lectures, he used to hurry
home. Once asked by his disciples what caused him to hasten away, he
replied that he had to look after his guest. When they pressed him for
the name of his guest, he said that he only meant his soul, Avhicli was
here to-day and there to- morrow.

One day a heathen went to Shammai, the head of the rival academy,
and asked him mockingly to convert him to the law while he stood on
one leg. The irate Tuaster turned him from his door. He then went to
Hillel, who received him kindly, and gave him this reply, since .so widely
propagated — " Do not unto another Avhat thou wouldst not have another
<lo unto thee. Thi.s is the whole Law, the rest is mere commentary."

THE TALMUD.

18&

Very characteristic is also his answer to one of those " wits" who used
to plague him with their silly questions. " How many laws are there? "
he asked Hillel. "Two," Hillel replied, "one written and one oral."
Whereupon the other said " I believe in the first, but do not believe in
the second." " Sit down," Hillel said, and he wrote down the Hebrew
alphabet. "What letter is this?" he asked, pointing to the fii*st,
"This is an Aleph." "Good: the next?" "Beth." " Good again ;
but how do you know that this is an Aleph and this a Beth?" "Thus,"
the other replied, "we have learned from our ancestors." "Well,"
Hillel said, " as you have accepted this in good faith, accept also the
other." To his mind the necessity of arranging and simplifying that
monstrous bulk of oral traditions, seems to have presented itself first,
with all its force. There were no less than some six hundred vaguely
floating sections of it in existence by that time. Ho tried to reduce
them to six. But he died, and the work commenced In' him was left
untouched for another century. Akiba, the i)Oor shepheid, who fell in
love with the daughter of the richest and proudest man in all Jerusalem,
and, through his love, from a clown became one of the most eminent
doctors of his genei-ation, nay, " a second Moses," came next. But he^
too, was unsuccessful. His legal laboui's were cut short by the Roman
executioner. Yet the day of his martyrdom is said to have been the
day of the birth of him who, at last, did carry out the work — J(;huda,
the Saint, also called "' Rabbi," by way of eminence. Aboiit 200 A.D.,
the rediictiou of the whole unwritten law into a code, though still
unwritten, Avas completed, after innnense efforts, not of one school, but of
all, not through one, but many methods of collection, comparison and
condensation. When the code was drawn up, it was already olwoleto in
many of its parts. More than a generation Ijcforo tlie destruction of the
Temple, Rome had taken the penal jurisdiction from the Sanhedrin.
The innumerable injunctions regarding the Temple sei'vice, the sacrifices
and the rest, hail but an ideal value. The agrarian laws, for the most
part, applied only to Palestine; and but an iusignilicant ]iart of the
peoi)le had vcinaiued faithful to the desecrated land. Nevertheless, the
whole code was eagerly received as their text book, liy the many aca-
demies, both in Palestine and in l^>abylonia, not merely as a record of
past enactments, but as laws that at some time or other, with the restor-
ation of the commonwealth, would come into full i)ractice, as of yore.

The Mishnah is divided into six sections. These are sub-divided
again into 11, 12, 7, 9 (or 10), 11 and 12 chaj^ters respectivel}', which
are further broken up into 524 paragrapiis. We shall briefly describe
their contents :

190

HA-JKHUDIM AND MIKVKII ISUAKL.

nan

Section I., Seeds: of Agrariiin Laws, coniiueiicii. ; Avitli a cliapt(>v on
prayers. In tliis section, t]w various tithes and donations due to tlie
Priests, the Levites, and tlie poor, from the products of tli(! hinds, and
further the Sabbatical yeai*, and tlie prohibited mixtures in plants,
animals, and garments, are treated of.

Section II., Feasts : of Sabbaths, Feast and Fast days, the work jiro-
liibited, the ceremonies ordained, the sacrifices to be oftered on thera.
Special cha])ters are devoted to the Feast of the Exodus from Egypt to
the New Year's Day, to the day of atonement (one of the most iuipres-
sive parts of the whole book), to tlie Feast of Tabernacles, and to
tliat t)f Haman.

Section I FT., Women: of betrothal, marriage, divorce, ifec; also of
vows.

Section IV., /)a>ua</es : including a groat part of the civil and
criminal law. It treats of tlie law of trover, of buying and selling, and
the ordinary monetary transactions. Further, of the greatest crime
known to the law, viz., idolatry. Next, of witnesses, of oaths, of legal
pmiishments, and of the Sanhedrin itself. This section concludes with
the so-calle<l " Sentences of the Fathers," containing souk; of the
sublimest ethical dicta known in the history of religious pliilosopliy.

Section V., Sticred thiiKjs : of saci-itices. the first born, itc. ; also of
tlie measurements of the Temple (^liddoth).

Section VI., I'lirijlcat'wns : of the \arious Levitical and other
hygienic laws, of impure things and p(!rsons. tlieir ])niitication, itc.

There is, it cannot be denied, more synnuetry and methoil in the ^\ ish-
uah than in the Pandects ; although we ha\e not found that minute
logical se([uence in its arrangements, which Maimoni<les and others, have
discovered. In fact, we do not believe that we have it in its original
shape. Hut, as far as the singh^ treaties are concerned, the Mishnah is
for the most ])art free fi-om the Idemishes of the Roman C'ode. There
are, inicpiestionably. fewer contradictory laws, fewer rejietitions, fewer
interpolations, than in tli(^ Digests, which notwitlistanding Tribonian's
efforts, abound with so-called '' Geminationes," and so forth: ami as
regards a certain outspokenness in bodily things, it has at last bfen
acknowledged by all competent aiithoritie.s, that its language is infinitely
pmcr than that, for instance, of the medianal casuists.

Tiie regulations contained in these six treatises, are of very diflerent
kinds. TJKiy are aj»j»arently imj)ortant and iniimjjortant, intc'iided to be
]termanentor temporary. 'J hey are either ch'nr expansions of Seiiptural
lu'ecepts, or independent traditions, linked to Sciijiture only hermeueuti"

THE TALMUD.

191

rally. They aie " decisions," " fences," " injunctions," " onlinances," or
simply " Mosaic Halachah from Sinai."

The uniform i-everence for all the manifold contents of the Itishnah,
is best expressed in the Redactor's own words — the motto to tht' whole
collection, — "Be ecpially conscientious in small as in groat i)rec('pts, for
ye know not their individual rewards." Compute the eartldy loss sus-
tained 1)y the fulfiliiKiut of a law, hy the heavenly reward derived
through it, and the gain derived from a transgression by tlie jmuishment
that is to follow it. Also cont(4nj)late three things, and ye shall not fall
into sin ; know wliat is above ye — an eyej that seeth, an ear that heareth —
and all yoi;r works are written in a book.

The tone and tenor of the jMishnah is, except in one special division,
devoted to ethics, emjjhatically practical. It does not concern itself
with metaphysics, but aims at being nu^rely a civil code. Yet it never
misses an opportunity of inculcating those higher ethetical princi|iles,
which lie beyond the strict letter of the law. It looks more to the
" intention," in the fulfilment of a precept, than to the fulfilment itself.
He who claims certain advantages by the letter of the law, though the
spirit of humanity should urge him not to insist upon them, is not
" Ixjloved by God and man." On the other hiind, he who makes gootl
by his own free v.-ill, demands which the law could not have enforced ;
he, in fact, who does not stop short at the •' G.ate of Justice," but pro-
ceeds within tlie " Line of INIei-cy," in hini the " Spirit of the wise " has
pleasure. Certain duties bring fruits (int(!rest) in this world ; but the
real reward, the " capital," is paid back in the Avorld to come : such as
reverence for father and mother, charity, early application to study, hos-
pitality ; doing the last hoiu)ur to the dead, pi'omoting peace between
man and his neighboi'. The Mishnah knows nothing of "Hell." For
all and any transgressions, there were oidy the fixed legal punishments,
or a mysterious sudden " Visitation of God," — the scriptural " rooting
out." Death atones for all sins. Elinor transgressions are redeemed by
I'epeutance, charity, sacrifice, and the day of atonement. Sins committed
ngainst any man are oidy forgiven Avhen the injured man has had full
amends made, and declares himself reconciled. The highest Airtue
lies in the st\uly of the law. It is not only the badge of higli odtiu-e ;
but there is a special merit bound up in it, that will assist man both in
ihis and in the Avorld to come.

To discuss these huss, their spirit, and their details, in this place*
we cannot undertake. But this much we uuiy say, that it has always
been tlie unanimous opinion of both friends and foes, that their general

!iJf

132

HA-JEHUDIM AND MIKVEH ISRAEL.

i!!

! ■'; '1

character is liiimane in the extreme ; in spite of certain harsh and excep-
tional laws, issued in times of danger and misery, of revolution and
reaction ; laws, moreover, which, for the most part, never were and
never could be carried into practice. There is an almost modern liber-
ality of view regarding the " fulfilment of tlie Law" itself, expressed by
such frequent adages, as the Sci'ipture says, " he shall live by them" — 'that
means he sliall not die through them. "They shall not be made pitfalls
or burdens to him, that shall make him hate life." " He who carries out
these precepts to the full, is declared to be nothing less tlian a ' Saint."
" The law has been given to men, and not to angels."

Respecting the practical administration of justice, a sharj) distinc-
tinction is drawn by the Mishnah between the cival and criminal law.
In both, the most careful investigation and scrutiny is required ; but
■while in tlie former three, judges are competent, a tribunal of less than
twenty-three is required for the lattei*. The first duty of the civil
judges is always — however clear the case — to urge an agreement. When,
says the Talmud, do justice and good will meet 'I When the contending
parties are made to agree peaceable. There were both special local
magisti'ates and casual "justices of peace," choseii ad hoc by the parties.
Payment received for a decision annuls the decision. Loss of time
only was alloNvod to be made good in case of tradesman judges. The
plaintiff who was proved to have asked more tlian his due, with a view of
thus obtaining his due more readily, was non-suited. TJiree partners in an
action must not divide themselves into one plaintiff and two witnessesa.
The judge must see tliat both parties ai-e pretty equally dressed, /. c. not
one in line garments, the other in rags ; and lie is further partic\ilarly
cautioned not to be biassc'd in facor of the jwor ofjciinst tlie riclt. The
judge must not hear anything of the case, save in the presence of both
parties. Many and striking are also the admonitions regai'ding the
judge. '•' Me who inijustly hands over one man's goods to another, he
shall pay (Jod for it with his own .soul." " In the hour when the Judge
sits in judgment over his own fellow-men, he .shall feel, as it were, a
sword ])ointed at his own heart." "Woe unto tho.ludge who, convinced
in his mind of the unrighteousness of a cause, trios to thi-ow the bhime
on the witnesses. From /ii>» God will ask an account." "When the
parties stand l)efore you, loolc upon both as guilty : but when they are
dismissed, let them l)oth bi' innocent in thine eyes, for the decree has
gone forth."

It would nut be easy to find a more humane, almost refined, penal
legislation, from the days of the old world to our own. While in civil

THE TALMUD.

193

stinc-
1 law.
; but
? than
1 civil
^Vlien,
mcling
local
larties.
f time
, Tlie
iow of
in an
essess.
not
\iUu'ly
The

l.)Otll

the

r, he

Judge

eve, a

inced

hUaue

u the

y are

e. has

ipeual
civil

biases, whenever larger tribunals (juries) had to be called in, a majority
of one is sufficient for eitlier acquittal or condemnation ; in criminal cases
a majority of one acquits, but a majority of two is recpiLsite for condem-
nation. All men are accepted in the former as witnesses — always except
gamblers (dice-players), betting men (pigeon-llyers), usurers, dealers in
illegal (seventh year's) produce, and slaves, who were disqualified from
"judging and bearing witness " — either for the plaintiff or the defendant;
but it is only for tlic defence that everybody, indiscriminately, is heard
in criminal cases. The cross examination of the witnesses Avas exceed-
ingly strict. The formula (containing at once a whole breviary for the
judge himself, ) with which the witnesses were admonished in criminal
cases, was of so awful and striking a nature, that "swearing a man's life
away" became an almost unheard of occurrence.

" How is one," says the Mishna, " to awe the witnesses who ai'e
called to testify in matters of life and death ? When they arc brought
into court they are charged thus : Perchance you would speak from con-
jecture or rumour, as a witness from another witness — having heard it
from ** some trustworthy man" — or perchance yo\i are not aware that
we shall proceed to search and to try you with close questions and
searching scrutiny. Know ye, that not like trials about money, are
trials over life and death ? In trials of money, a man may redeem his
guilt by money, and he may be forgiven. In trials of life, the blood of
hhn who has bean falsely condemned, will hang over the false witnesses,
and also that of the seed of his seed, even unto the end of the world :
for tlais we find that when Cain killed his brother, it is said: "The
voice of thy brothei-'s blood is crying to me from the ground." The
word blood stands there as in the plural number, to indicate to you that
the blood of him, together with that of his seed, has been sIhhI. Adam
was ci'eated alone, to show you that he who destroys one single life in
Israel, will be called to account for it, as if he had destroyed a whole

world But, on the other hand, ye might say to yourselves.

What have we to do with tliis misery here? Remember then, that
Holy Writ has said (Lev. v. 1): " If a witness hatli seen or known, if
he do not utter, Ik; sliall bear his ini({uity." But jterclianco ye might
say, " Why shall we bo guilty of this man's blood ]" Hememljcr, then,
what is said in Proverbs (5, 1-10): "in the destruction of the wicked
there is joy."

The " Lex Talionis" is unknown to the Talmud. Paying " measure
for measure," it says, is in God's hand only. Bodily injuries infiicted, are
to be redeemed by money ; and here again the Pharisees had carried the

194

HA-JEHUDIM AND MIKVEH ISRAEL.

day against the Sadducees, who insisted upon the literal interpretation
of that verse. The exti-eme punishments, " flagellation " and ** death,"
as ordered in the Mosaic Code, were inflicted in a humane manner,
unknown as we have said, not only to the contemporary courts of
antiquity, but even to those of Europe, xip to within the last genei'ation-
Thirty-nine was the utmost number of strokes to be inflictefl ; but — the
" loving one's neighbor like oneself " being constantly urged by the i)enal
code itself, even with regard to criminals — if the life of the culprit was
in the least degree endangered, this number was at once reduced. How-
ever numerous the delinquent's transgressions, but one punishment could
be decreed for them all. Not even a fine and flagellation could be pro-
nounced upon the same occasion.

The care of human life was extreme indeed. The Judges of capital
offenues had to fast all day, nor was the sentence executed on the day of
the verdict, but it was once more subjected to scrutiny by the Sanhedrin
the next day. Even to the last, some favorable circumstance that might
turn the scale in the prisoner's faA'or, was looked for.

The place of execution was at some distance from the Court, in
order that time might be given to a witness, or the accused himself, for
naming any fact fresh in his favoi-. A man was stationed at the entrance
to the Court with a flag in his hand, at some distance another man, o.i
horseback, wiis stationed, in order to stop the execution instantly, if any
favorable circumstance should still come to light. The culprit himself
was allowed to stop four or five times, and to be brought back before
the judges, if he had still anything ;0 urge in his defence. Before him
marched a herald, crying, " The man M. M., son of N. M., is being led
to execution, for having committed iuch and such a crime ; such and
such arc the witnesses against him ; whosoever knows aught to his favori
let him come and proclaim it." Ten yards from the place of execution*
they said to him, " Confess tliy sins ; everyone who confesses his })ait in
the world to come ; for thus it is written of Achan, to whom Joshua
said. My son, give now glory to the God of Israel," If he "could not"
offer any formal confession, he need only say, " May my deatli bo a
redemption for all my sins." To the last the culprit was supported by
marks of profound and awful sympathy. The ladies of Jerusalem formed
a society, which provided a beverage of mixed myrrh and vinegar, that,
like an opiate, benumbed the man when he was being carried to
execution.

There were four kinds of capital punishment — stoning, burning,
slaying with the sword, and strangling. Cri. ifixion is utterly unknown

THE TALMUD.

19S

to the Jewish law. " The house of stoning " was two storioa high,
" stoning " in the Mishnah, being merely a term for breaking the culprit's
neck. Tt was the part of the cliief witness to precipitate the criminal
with his own hand. If he fell on his breast, he was turned on his back ;
if tlie fall had not killed him on the spot, the second witness had to cast
a stone on his heart ; if he still survived, then, and then only, the whole
people hastened his death by casting stones upon him. The modes of
strangling iind burning were almost identical ; in both cases the culprit
was buried to his waist in soft mud, and two men by tightening a cord
wrapj)ed in soft cloth, round his neck, caused instantaneous deatli. In
the "burning," alighted wick was thrown down his thi'oat, when he
opened his moxith at his last l>reath. The corpse was buried in a special
place appropriated to criminals. After a time, however, the bones were
gathered together and transferred to the burial place of the culprit's kin.
The relations then visited the .ludges and witnesses, as much sis to say,
"We bear no malice against you. for a righteous judgment have ye judged."
The ordinary ceremonies of outer mourning were not observed in such
cases, but lamentation was not prohibited during the first period of grief
— " for sorrov/ is from the heart." There was no confiscation of the
culprit's goods.

Practically, capital punishment was abrogated even Ijcfore the
Romans had taken it out of the hands' of the Sanhedrin. Hero, again,
the humanising influences of the "Traditions" had been at work, commut-
ing the severe INIosaic Code. The examination of witnesses had been made
so rigorous, that a sentence of capital punishment became almost impossible.
When the guilt had, notwithstanding all these difficulties, been abso-
lutely brought home, some formal flaw was sure to be found, and the
sentence was commuted to imprisonment for life. The doctors of a later
period, notably Akiba, who in the midst of his revolutionary dreams of
a new independence, kei)t his eye steadily on a i-eform of the whole
jurisdiction, did not hesitate to pronounce openly for ^tho abolition of
capital punishment. A couii; which had pi'onounced one sentence of
deatli in seven or seventy years, received the name of " Court of mur-
dorers."

So far the Mishnah, that brief abstract of about eight hundred years
legal production. Jeliudah tlu; " Redactor," had excluded all but the
best authenticated traditions, as well as all disciLssion and exegesis,
unless where particularly necessary. The vast mass of these materials
was now also collected, as a sort of apocryphal oral code. We have,
dating from a few generations after the redaction of the official Mishnah,

196

HA-JEHUDIM AND MIKVEH ISRAEL.

a so-called external Mishnali, (Boraita) ; further, the discussions and
additions belonging by rights to the Mi.slinah, called "Tosefta," (Supple-
ment) ; and, linally, the exegesis and methodology of the Halacba (Sifri,
Sifra, Mechilta), much of which was afterwards embodied in the
Talmud.

The Mislmah, being formed into a code, became in its turn whafc
the Scripture had been, a basis of development and discussion. It hatl
to be linked to the Bible, it became impregnated with and obscured by
speculations ; new traditions sprang u}), new methods were invented,
casuistry ass\imod its sway — as it did in the legal schools that flourished
at that period at Home, at Alexandria, at Berytus — and the Geinara
ensued. A double Gemara : one the expression of the scliools in Pales-
tine, called that of Jerusalem, redacted at Tiberias, (not at Jerusalem),
about A.D. 390, and written in what may be called " East Arainiean;"
the other, redacted at Syria in Babylonia, edited by R. Ashe (A.I), 3G5-
427). This final close of this codex, however, the collecting and sifting
of which took just sixty years, is due to the school of the " Saboraim,"
at the end of the fifth century, A.D. The Babylonian Gemara is the
expression of the academies of Syra, Nehardea, Pum-Veditha, Mahusa,
and other places, during six or seven generations of continuous develop-
ment. This " Babylonian" Talmud is couched in " Western Aramtean.''

Neither of the two codes were Avritten down at fir.^t, and neither
has survived in its completeness. Whether tliere ever was a double
(iemara to all the six, or e\en the first five divisions of the Mishnah,
(the sixth having early fallen into disuse), is at least very doubtful.
Much, however, that existed has been lost. The Babylonian Talmud is
about four times as large as that of Jerusalem. Its thirty-six treatises
now covei", in our editions, printed with the most prominent commen-
taries (Uashi and Tosafoth), exactly 2,947 folio loaves, in twelve folio
volumes, the pagination of which is k(!pt uniform in almost all editions.
If, however, the extraneous portions ore substracted, it is only aljout ten
or eleven times as large as the Mishnah, which was redacted just as many
generations before tlie Talmud.

How the Talmud itself became by degrees what tlie Mishnah had
been to the Gemara, and what the Scripture had been to the early Scribes,
viz : A Text ; bow the " Saboraim" and " Gaonim," those Epigoni of the
" Scribes," made it the centre of their activity for centuries ; what endless
commentaries, dissertations, expositions, responses, novella3, abstracts,
itc., grew out of it, we cannot here tell. Only this much, we will add,
that the Talmud, as such, was never fox-mally accepted by the nation, by

THE TALMUD.

197

"olio
ions.
t(in
uiy

had
ibcKS,
tho
Hess
icts,
iiddy

cither General or Special Council. Its legal decisions, as derived from
the highest axithorities, certainly formed the ba.sis of the religious law,
the norm of all future decisions : as undoubtedly the Talmud is tlio riost
trustworthy canon of Jewish tradition. But its popularity is much more
due to an extrantjous cause. During the prosecutions against the Jews
in the Persian Empire, imder Jesdegerd II., Firuz, and Kobad, the
schools were closed for about eighty years. The living development of
this law being stopped, the book obtained a supreme authority, such as
had probably never been dreamt of by its authors. Need we udd, that
what authority was silently vested in it, belo> f^ed exclusively to its legal
portions? The otlier, the " haggadistic," oi legendary portion, was
*' jjoetr}'," a tiling beloved by wonven and children, and by those still
pensive minds which delight in flowers and in the song of wild birds.
The " authorities " themselves often enough set their faces against it,
repudiated it, and exjtlained it away. But th(» peojde clung to it, and,
in course of time, it gave to it, and it alone, the encyclo]);edic name of
"Midrash."

We have now to say a few words respecting tlie language in which
these documents arc couched, as furnishing an additional key to the
mode of life and thoughts of the period. The language of the Mishnah
is as pure a Hebrew as can be expected in those days. The people
themselves spoke;, as we mentioned above, a corrupt Chaldea, or Aramaic
mixed with Greek and Latin. j\lany prayers of tho period, the
Targums, tho (Tinnaras, are conceived in that idiom. Even the Mishnah
itself cou' not exclude those all-pervading foreign elements. Many
legal terms, many names of products, of heathen feasts, of household
furniture, of meat and drink, of fruit and garment, are borrowed from
the classical languages. Here is a curious addition to the curious
history of Avords! TIu- bread which the Semites had cast uj)on the
"Waters, in the archaic Pho'nician times, came back to thom after many
days. If they had given to the early Greeks the names for weights and
measures, for spice and aromas, every one of which is Hebrew ; if they
had imported the " sapphire, paper, emerald," the fine materials for
garments, and the garments themselves, if the musical instruments, the
plants, vessels, writing materials, and last, not least, tlus alphabet itself,
came from the Semites; the Greek and Latin idioms repaid them, in the
Talmiulical ])eriod, with full interest, to the great distress of the later
scoliasts and lexicographers. The Ai-amaic itself was, as we said, the
language of the people. It w.as, itself, a most pellucid and j)icturesque
idiom, lending itself admirably, not only to the epigrammatic terseness of

19.S

nA-.li:HUl)lM AND MIKVKH ISRAEL.

the (.iomara, but also lo those prolbiindly poeticul conceptions of ii daily
i)hei nenu, which hail penetrated even into the cry of the watcliiuen,
tilt! passwanl of the tciiiph; guards, and the roiitine-fornnd.i of tlic critical
functionary. Unfortunately, it was too jujctical at times. .Matters of a
purely nn'taphysical nature, which afterwards grew into do;^nias through
its vague phrase(jlogy, assumed very monstrous .shapes indeed. Hut it
had Itecoine, in the liands of tlu' juHiphs a mongrel idiom ; and, though
gifted with a line ieeling for (hi! distingui.slmd characters of each of tho
languages then in common \ise ; ("Aramaic lends itstdf hest to (degiea,
C!reek <o hyums, llehnnv to prayiir, l\onian to martial composition," as
a, common saying lias it), they get nii.xed up, all of theui, somewhat in
llKMuaFiner of tlie Tennsylvanians of to-day. ,\fter all, it was hut tho
faithful I'elli.'X of those wlio made this i<liom v\\ endiiiing language.
These "Masters of tin! Law" I'oi-nied the most mixed iissend)ly in tho
world. Tliere were not only natises of all tlie part:; of the world-wide
lioman Emj»iie among them, but also denizens of Arabia and India; a
fact which accounts for many phenonuMia in (h(i TalnuKl. Ibit there is
hardly anything of ihnne.stic or public pui-port, which was not called
either by its (ireek or Latin namif, or by both, and generally in ho
questionable a. shape, and in such obsolete forms, that both classical and
Hemitie scholar.s, have often need to go through a whole course of archce-
olog} and antiipiities, liiifoi unravelling it. Save only one province,
that of agricultui'e. This alone, toge(h(!r with somi' otlujr trad<!s, liad
retained the old homely S(Muitic words : tliereby indicating, not, as ignor-
ance might be led to conchuh.', that the nation was aver.se to it, but ex-
actly the contrary ; that fiom the early days of .Joshua they had never
ceased to cherish the thought of sitting \nider tluiii- own \ ine ami ligtreo.

The Talmud does, indeed, offer u;; a perfect picture of tlu5 cosmo-
politaniam and lu\ury of those iinal days of Home, such as but few clas-
sical or post classical writings (iontain. \V(^ lind im-ution made of
};)i)anish fish, of Cretan a))ples, Hithynian clH^es((, Egyptian hmtils and
beans, (Ireek and Egyptian pumpkins, Italian wine. Median Ju'cr ; gar-
ments were, imported from l'ehisi\im and India, shirts from (Jilicia, and
veils from Arabia. To tlie Arabic, J'erHian, ami Indian mati^rials con-
tained, in addition to these, in tho (Jenmra, a have allusion may suifice.

We had long ]K)ndered over the best way of illustrating to our
readers tho extraordinary manner in which the " Kaggadah," that second
current in the Talmud, suddenly interiu))ts the course of the " Hahuiha,"

. when we bethought ourselves of the device of an old niasttsr. It waa

a liot Easter afternoon, o»^d while he was expounding some intricate

.:>«

THE TALMUD.

199

stibtlety of the law, liis liearcx-H quietly fell away in droway shirabers.
All of a 8\i(lclf!ii, lui burst out : " There was oium^ a woman, in Egyjit,
who lirought forth, at one birth, six hundred thousand men !" And
our i-eadcrs may fancy how his audience started up at this remarkable
talo of the prolific Egyptian woman. Iler name, tlui master calmly
proceeded, was Jochelxul, and she was the mother of Al uses, who wad
worth as much as all thoH(i six hui:dred tliousand armed men togetlier,
Avho went up from Egypt. Tlu! jjrofe.ssor, then, after a brief legendary
digression, in'oceeihid witli his h^gal intricacies, and his hearers slept no
more that afternoon. An eastern mind seems peculiarly constituted.
Its passionate love for things wise and witty, for Htories and tales, for
parables and ajjologuew, dot^s not leave it even in its severe studies. They
an* constantly nt^eded, it would appear, to keep th(^ curnints of its
thoughts in motion : they are the jtlaythings of the grownup irhildreuof
the Orient. The Haggadah, too, has an exegesis, a system, a method of
its own. 'J'hey are the peculiar, fantastic things. W(i would rather not
follow too closely its learned divisions, into homiletical, ethical, liis-
torical, general and special Haggadah.

The Haggadah, in general, transforms Scriptui'e into a thousand
themes for its variations. Everything being bound up in the Bible — tho
beginning and tin; end ; there m\ist be an answer in it to all questions. Find
the key, and all the riddles in it are solved. Tho pt^rsons of the Bible
— the kings and the j)atriarchs, tholmroes and tho prophets, tho women
and the children, what they did and what they snfl'm'ed, their happinesH
and tJK'ir doom, their words and th(;ir lives — becan\e, apart from theii*
presvq)])osed historical reality, a symbol and an alegory. And what the
narrative had omitted, tin* llaggadaii supplied in many variations. It
tilled u]) hiese gaps, as a prophet looking into the ))ast might do; it
explained the motives ; it (enlarged the story ; it foiui<l connections
between tho remotest countries, agCH, and people, often with a startling
Hialism ; it dnjw sublime morals fro.n tho most commonplace facts. Yet
it did this by quick ami sudden motions, to us most foreign ; and henco
the frequent misunderstamling of its strange and wayward moods.

Those who look with an eye of disfavor u])on all thiiso extraneous
matters as represented by the Haggadah in the Talnuid — tho fairy talef,
and the jests, tho stories and the parables, and all that strange agglomert^-
tion of foreign things chrystiUized around tho l^gal kernal — should
remember, above all, one fact. As this tangl'^d mass lies before us, it
represents at best ti Bories of pliotographic slides half broken, mutilated

'la

200

HA-JEHUDIM AND MIKVEH ISKAEL.

and faded ; though what remains of them is startlingly faithful to the
original.

We shall devote a brief space to this Haggadali. And for a general
picture of it, we shall refer to Bunyan, who, speaking of his own hook,
which is very Haggadistic, unknowingly describes the Haggadali as
accurately as can be : —

, . . Wouldst t)\ou divert thyself from luolaucholy ?

Wouldst thou he pleasant yet he far from folly ''.

Woiildst thou read riddles and their explanation ?

Or else he drowned in thy contemplation ?

Dost thou love picking meat ? Or wouldst thou see

A man i' the clouds, and hear him speak to thee ?

Wouldst thou he in a dream, and yet not sleep ?

Or, wouldst thou in a moment laugh and weep .'

Wouldst lose thyself, and catch no harm ?

And find thyself again without a charm ?

Wouldst read thyself, and read— thou kuowest not what ?

And yet know whether thou art hlessed or not

By reading the same lines ? then come hither,

And lay this hook, thy head and heart together.

We would not reproach those who, often with the best intentions in
the world, have brought^alinost the entire Haggadistic province into dis-
pute. We really do not wonder that the so-called " Rabbinical stories,"
that have from time to time been brought before the public, have not
met with the most flattering reception. The Talmud, which has a drastic
word for every occasion, says, " They dived into an ocean, and brought
lip potsherd." First of all, these stories form only a small part in the
vast mass of allegories, pai-ables and the like, that make up the Haggadali,
and they were partly ill-chosen, partly badly rendered, and partly did
not belong to the Talmud, but to some recent Jewish story-book. It
seems of more moment to cull attention to an entirely new branch of
investigation, namely, tahuudical metaphysics and ethics, such as may be
gleaned from the Haggadali, of which we shall not tiike a glance.

Beginning with the Creation; we lind the gradual development of
the Cosmos fully recognized by the Talmud. It assumes destruction
after destruction, stage after stage. And in their quaintly ingenious
maimer, the Masters refer to the verso in Genesis, " And God saw all
that he had made, and behold it was very good," and to that other in
Eccles. Ill, 11, " God created everything in its proper season," and argue
" He created worlds upon worlds, and destroyed them one after another,
until ho created this world. Ho then said, ' This pleases me, the othera

THE TALMUD.

201

did not ;' — ' in its proper season ' — it was not meet to create this world
until now."

Tlie Talmud assumes some original substance, itself created by God,
out of which the universe was shaped. There is a perceptible leaning to
the early Greek schools. " One or three things were before this world :
Water, Fire, and Wind : Water begat the Darkness, Fire the Light, and
Wind begat the Spirit of Wisdom. " The How of the Creation was not even
matter of speculation. Tlie co-operation of angels, whose existence was
warranted by Scripture, and a whole hiei'archy of whonx had been built
up under Persian influences, was distinctly denied, In a discussion
about the day of their creation, it is agreed, on all hands, that there were
no angels at first, " lest men might say, " Michael spanned out the firma-
ment on the south, and Gabriel on the north." There is a distinct fore-
shadowing of the Gnostic Deiniurgos — that antique link between tlie
Divine Spirit and the world of matter — to be found in the Talmud. The
angels — whose names, according to the Talmud itself, the Jews brought
back from Babylon — play, after the exile, a very difierent part from
those before the exile.

Much as tlie Talmudical authorities inveigh against those " heathen
ways," sympathetic cures, the exorcism of demons, the charms, and the
rest, the woi-king of miracles, very niiich in vogue in those days, yet,
they themselves were draAvn into larger concessions to angels and demons.
Besides the seven Angel Princes, there are hosts of ministering i.ngels,
whose functions, besides that of being messengers, are two-fold ; to praise
God, and to be guardians of man. In their first capacity they are daily
created by God's breath, out of a stream of fire that rolls its waves under
the divine tlirone. As guardian angels, two of them accompany every
man, and, for every good deed, man acquires a new guardian angel, who
always watches over liis steps. When the righteous dies, three hosts of
angels meet hiui. One says, (in the words of Scripture,) " He shall go
in peace," the second takes up the strain, and says, " Who has walked in
righteousness," and the third concludes, " Let him come in peace, and
rest upon his bed." Jf the wicked leaves this world, three hosts of
wicked angels come to meet him.

"Every nation," says the Talmud, " has its special guardian angel,
its horoscopes, its ruling planets and stars. But there is no planet for
Israel. Israel shall look but to ilini. There is no mediation between
those who are called His children, and their Father which is in heaven."
The .Jerusalem Talmud, written under the direct influence of Roman
manners and customs, has tlie following parable : " A man has a patron.

1 .\

202

HA-JEHUDIM AND MIKVEH ISRAEL.

* ■ ri

If some evil happens to liim, he does not enter suddenly into the pre-
sence of this patron, but he goes and stands at the door of his house.
He does not ask for the patron, but for his favorite slave, or his son,
who then goes and tells the master inside. The man, N. N., is standing
at the gate of the hall — shall he come in or not ? Not so the Holy,
praised be He. If misfortune comes upon a man, let him not cry to
Michael, and not to Gabriel, but unto Me let him cry, and / will answer
him right speedily — as it is said, every one who shall call upon the name
of the Lord shall be saved."

The end and aim of creation is man, who, therefore, was created
last, " when everything was ready for his reception." When he has
reached the perfection of virtue, " he is higher than the angels them-
selves."

Miracles are considered by the Talmud — much as Leibnitz regards
all the movements of every limb of our body — as only possible through
a sort of prestabilited harmony; i. e., the course of creation was not
disturbed by them, but they were all prinierally "existing," "pre-
ordained." They were created at the end of all other things, in the
gloaming of the sixth day. Among them, however, was— and this will
interest our palagraphers — also the art of writing : an invention con-
sidered beyond all arts : nothing short of a miracle. Creation, together
with these so-called exceptions, once established, nothing could be
altered in it. The laws of nature went by their own immutable force,
however much evil might spring therefrom, "These wicked ones not
only vtilgarize my coin," says the Haggadah, with reference to the pro-
pagation of the evil-doers and their kin, bearing the human face divine,
" but they actually make me impress base coin with my own stamp."

God's I'eal name is ineffable ; but there are many designations indi-
cative of his qualities, such as the merciful (Rachman, a name of frequent
occurence both in the Talmud and Koran), the Holy One, the Place,
the Heavens, the Word, Our Father which is in Heaven, the Almighty,
the Sliechinah, or Sacred Presence.

The doctrine of the soul, bears more the impress of the Platonic
than of the Aristotelian school. It is held to be pre- existing. All
souls that are ever to be united to bodies, have been created once for all,
and are hidden away from the first noment of creation. They being
ci'eatures of the highest realms, are cognizant of all things, but at the
hour of thsir birth in a human body, an angel touches the mouth of the
child, which causes it to forget all that has been. Very striking is the
comparison between the soul and God, a comparison which has an almost

¥'vm

THE TALMUD.

203

|l atonic
All

|f(jr all,
being

lat the
of the
is the

lalmost

])artheistic look. *♦ As God fills the whole universe," says the Haggadah,
"so the soul fills the whole body; as God sees and is not seen ; as God
noui'ishes the whole universe, o the soul nourishes the whole body ; as
God is pure, so tlic soul is pure." This purity is specially dwelt upon
in contradistinction to the theory of hereditary sin, which is denied.
" There is no death without individual sin, no pain without individual
transgression. That same spii'it that dicttited in the Pentateuch, "and
parents shall not die for their children, nor the children for their
parents," lias ordained that no one should be punished for another's
tran.sgressions. Tn the judgment on sin, the animus is taken into
consideration. The desire to commit the vice is held to be more wicked
than tlie vice itself.

The fear of (lod, or a viituous life, the whole aim and end of a
man's existence, is entirely in man's hand. " Everything is iu God's
hand save the fear of God." But one hour of repentance is better than
the whole world to come. The fullest liberty is granted in this I'espect
to every human being, tliough the help of God is necessary for carrying
it out.

The dogma of the resurrection and of innnortality, vaguely indicated
in the various parts of the Old Testament, has been lixed by the Talmud,
and traced to several Biblical passages. Various are the similes by
which the relation of this world to the world to come is indicated. This
world is like unto a " Prosdora " to the next : " Prepare thyself in the
hall, that thou mayest be admitted into the Palace," or "This v/orld is
like a road-side inn (hospitium), but the world to come is like a real
home." The righteous are represented as ])erfecting themselves and
developing all their highest facidties, even iu the next world : " For the
righteous there is no rest, neither in this world nor in the next, for
ihey go," say the Scriptures, " from host to host, fi'om striving to striv-
ving ; they will see God in Zion." How all its deeds, and the hour
when they were committed, are unfolded to the sight of the departed soul,
the terrors of the grave, tlie rolling back to Jerusalem on the day of the
great trumpet, we need not here tell in detail. These half-metaphysical,
half-mystical speculations are throughout, in the manner of the more
poetical early church fathers of old, and of Banyan of our own times.
The Pesurrection is to take place by the mystic power of the " Dew of
Life " in Jerusalem — on Mount Olivet and the Targums.

There is no everlasting damnation, according to the Talmud. There
is only a temper uy punishment, even for the worst sinners. "Genera-
tions upon genert\tiona " shall last the damnation of idolaters, apostates,

204

HA-JEHUDIM AND MIKVEH ISRAEL.

:'i|i'

ill

'■ii!
•ii

and traitors. But there is a s])ace of only two fingers' breath between
Hell and Heaven ; the sinner has but to I'cpent sincerely, and the gates
to everlasting bliss will spring open. No human being is excluded from
the world to come. Every man of whatever creed or nation, provided
he be of the righteous, shall ])e admitted into it. The punishment of the
wicked is not specified, as indeed all the descriptions of the next world
are left vague ; yet, with regard to Paradise, the idea of something incon-
ceivably glorious, is conveyed at every step. The passage, " Eye has not
seen nor has ear heard," is applied to its unspeakable bliss. *' In the
next world there will be no eating, no drinking, no love and no labour,
no envy, no hatred, no contest. The righteous will sit with crowns on
their heads, glorying in the splendor of God's majesty."

The essence of prophecy gives rise to some speculation. One decisive
Talmudical dictum is : That God does not cause his spirit to rest \ipon
any one but a sti-ong, wise, rich and humble man. Strong and rich are
explained in the Mishnah, in this wise: " Who is strong? He who
subdues his passion. Who is rich I He who is satisfied with his lot."
There are degrees among prophets. Closes saw evei-ything clearly ; the
other prophets, as in dark mirrors. Ezekiel and Isaiah say the same
thing ; but Ezekiel, like a town-bred man, Isaiah like a villager.

The *' philosophy of religion " will be best comprehended by some of
those " small coins," the poptdar and pithy sayings, gnomes, proverbs,
and the I'est, which, even better than street songs, characterise a time.
With these we shall conclude this article. We have thought it prefer-
able to give them at random, as we found them, instead of building up
from them a system of " ethetics" or " Duties of the heart." We have
naturally preferred the better and more characteristic ones that come in
our wav.

■Ill

SAYIXGS OF THE TALMtri).

" Be thou cursed, not he who curses. Be of them that are perse-
cuted not of them that persecute. Look at Scrijjture ; there is not a
single bird more persecuted than the dove, yet God hath chosen her to
be offered on his altar. The bull is hunted by the lion, the sheep by the
wolf the goat by the tiger. And God said, * Bring me a sacrifice, not
from them that persecute, but from them that are persecuted.' We
read (Ex. xvii. 2,) that Avhile, in the contest with Amalek, Moses lifted
up his arms, Israel prevailed. Did Moses' hands make war, or break
war 1 But this Is to tell you, that as long as Israel are looking upwards,

THE TALMUD.

205

and liumbling their liearts before their Father which is iu lieaven, they
jirevail ; if not they fall. In the same way yoii lind, (Num. xxi. 9,)
* And Moses made a serpent of brass, and jout it upon a pole : and it
came to pass, that if a sei'pent had bitten any man, when he beheld the
serpent of brass, he lived.' Dost think that a serpent killeth, or giveth
life 1 But as long as Israel are looking upwards to their Father which
is in heaven, they will live ; if not, they will die. ' Has God pleasure
in the meat and blood of sacrifices V asks the prophet. No ; he has not
so much ordained as permitted them. It is for yourselves, he says, not
for me, that you offer. Like a king, who sees his son carousing daily
with all manner of evil companions : You shall henceforth eat and drink
entirely at your will at my own table, he says. They offered sacrifices
to demons and devils, for they loved sacrificing, and could not do Avith-
out it. And the Loi'd said, ' Bring your offerings to me ; you shall then,
at least, offer to the true God. Scripture ordains that the Hebrew slave
who ' loves ' his bondage, shall have his ear pierced against the door-post.
Why ? because it is that ear wliich lieard on Sinai. ' They aro INIy ser-
vants, they shall not be sold as bondsmen.' They are My servants, not
servants' servants. And this man voluntarily throws away his precious
freedom. 'Pierce his ear.' 'He who saci-ifices a whole offering, shall
be rewarded for a whole offering ; ho who offers a burnt-offering, shall
have the reward of a burnt-offering ; but he who offers humility unto
God and man, shall be rewarded with a reward as if he had offered all
the sacrifices in the world.' The child loves its mother more than its
father. It fears its father moi'O than its mothei'. See how the Scriptiire
makes the father precede the mother in injunction. ' Thou shalt love
thy father and thy mother ;' and the mother, when it says, ' Honour thy
mother and thy father.' Bless God for the good as well as for the evil,
AVhen you hear of a death, say, ' Blessed is the righteous judge.' Even
when tlie gates of prayer are shut in heaven, those of tears are open.
Prayer is Israel's only weapon, a weajion inherited from its fathers, a
weapon tried in a thousand battles. When the righteous dies it is the
earth he loses. The lost jewel will always be a jewel, but the possessor
who has it — well may he weep. Life is a passing shadow, says the
Scripture. Is it the shadow of a tower, of a ti'ee ? A siiadow that ju-e-
vails for a while ] No, it is tlu^ shadow of a bird in his flight — away
flies the bird, and there is neither bird nor shadow, llepunt one day
before thy death. Thei'e was a king who bade all his servants to a great
repast, but ho did not indicate the hoiir : some went home, and put on
their best garments, and stood at the door of the palace ; others said,

i fit

t:i

206

HA-JEHUDIM AND MIKVEH ISRAEL.

There is ample time, the king will let us know beforehand. But the
king summoned them of a sudden ; and those that were in their best
garments were well received, but the foolish ones, who came in their
slovenliness, were turned away in disgrace. Repent to-day, lest to-mor-
row ye might be summoned. The aim and end of all wisdom are repen-
tance and good works. Even the most righteous shall not attain to so
high a i)lace in heaven as the truly repentant. The reward of good
works is like dates : sweet, and ripening late. The dying benediction of
a sage to his disciples was : I pray for you, that the fear of heaven may
be as strong upon you as the fear of man. You avoid sin before the face
of the latter : avoid it before the face of the All-seeing. ' If your God
hates idolatry, why Uoes he not destroy it ? ' a heathen asked. And they
answered him ; Behold, they worship the sun, the moon, the .stars ;
would you have him destroy this , beautiful world for the sake of the
foolish ? If your God is a ' friend of the poor,* asked another, why does
he not support them ? Their case, a sage answerad, is left in oiir hands,
that we may thereby accpiire merits and forgiveness of sin. But what a
merit it is ! the other i-eplied ; suj)pose I am angry with one of my
slaves, and forbid him food and drink, and some one gives it him, furi-
tively, shall I be much pleased ? Not so, the other replied : suppose you
are wroth with your only son, ai.d imprison him without food, and some
good man has pity on the child, and saves him from the pangs of hunger,
would you be so very angry with the man ? And we, if we are called
servants of God, are also called his childi-en. He who has more learning
than good works, is like a ti'ee with many branches, but few roots, which
the first wind throws on its face ; whilst he whose works are greater than
his knowledge, is like a tree with many roots and fewer branches, but
which all the winds of heaven cannot uproot.

" Love your wife like yourself, lionour her more than yourself.
Whosoever lives unmarried, lives without joy, without comfort, without
blessing. Descend a step in choosing a wife, ff tliy wife is small,
bend down to her and whisper into her ear. He who forsakes the love
of his youth, God's altar weeps for him. He who sees his wife die
before him, has, as it were, been present at the destruction of the sanc-
tuary itself — ai'ound him the world grows dark. It is woman alone
through whom God's bh^ssings are vouchsafed to a house. She teaches
the children, speeds the husband to the place of worsliip and instruction,
welcomes him when he returns, keeps the house godly and pure, and
God's blessings rest u])on all these things. He who nuirries for money,
his children shall be a curse to him. The house that does not open to

THE TALMUD,

207

called

iirself.
itlioixt
small,
10 love
ife die
o sane-
alone
teaches
notion,
X', and
money,
pen to

the poor shall open to the physician. The birds in the air, even, despise
the miser. He who gives charity in secret is greater than Moses himself.
Honour the sons of the poor, it is they who bring science into splendor.
Let the honour of thy neighbour be to thee like thine own. Rather be
thrown into a fiery furnace than bring anyone to public shame. Hos-
pitality is the most imjiortant part of divine worship. There are three
crowns: of the law, the priesthood, the kingship; but the crown of a
good name is greater than them all. Iron breaks the stone, fire melts
the ii'on, water extinguishes fire, the clouds drink up the water, a storm
drives away the clouds, man withstands the storm, fear unmans man,
wine dispels fear, sleep drives away wine, and death sweeps all away —
even sleep. But Solomon the wise says : Charity saves from death.
How can you escape sin 1 Think of three things : whence thou comest,
whither thou goest, and to whom thou wilt have to account for all thy
deeds : even to the King of kings, the all-holy, praised be He. Four
shall not enter Paradise : the scofter, the liar, the hypocrite, and the
slanderer. To slander is to murdei'. The cock and the owl both await
the daylight. The light, says the cock, brings delight to me, but what
are you waiting for ? When the thief has no opportunity for stealing,
he considers himself an honest man. If thy friends agree in calling thee
an ass, go and get an halter around theo. Thy fiiend has a friend, and
thy friend's friend has a friend : be discreet. The dog sticks to yoix on
account of the crumbs in your pocket. He in whose fumily there has
been one hanged, should not say to his neighbour, Pray hang this little
fish up for me. The camel wanted to have horns, and they took away his
eai's. The soldiers fight and the kings are the heroes. The thief invokes
God when he breaks into the house. The woman of sixty will run after
music like one of six. After the thief runs the theft, after the beggar,
poverty. While the foot is shod, smash the thorn. Descend a step in
choosing a wife, mount a step in choosing a friend. If there be anything
bad about you, say i*"' yourself. Luck makes rich, luck makes wise. Beat
the gods, and the priests will tremble. Were it not for the existence of
passions, no one would build a house, marry a Avife, beget children, or
do any work. The sun will go down all by himself, without your assist-
ance. The world could not well get on without iiei-fumers and without
tanners ; but woe to the tanner, and well to the perfumer ! Fools are
no proof. No m- 'i is to be made responsible for words which he utters
in his grief. One eats, another says grace. He who is ashamed will
not easily commit sin. There is a great difierence between him who is
ashamed before his own self, and him who is only ashamed before others.

208

HA-JEHUDIM AND MIKVEH ISRAEL.

It is a good sign in n. n to be capable of being ashamed. One contrition
in man's lieai't is better than many flagellations. If our ancestoi-s wero
like angels, we are like men ; if our ancestors were like men, we are like
asses. Do not live near a pious fool. If you wish to hang yourself,
choose a big tree. Rather eat onions and sit in the shadow, and do not
eat geese and poultry if it makes thy heart uneasy within thee. A
•small stater (coin) in a large jar makes a big noise. A myrtle even in
the desert remains a myrtle. When the pitcher fulls uj)on the stone,
woe unto the jjitcher; when the stone falls upon the pitcher, woe unto
the pitcher; whatever befalls, woe unto the pitcher. Even if the bull
have his head deep in his trough, hasten upon the roof and drag the
ladder after you. Get your living by skinning carcasses in the street, if
you cannot do otherwise, and do not say, I am a piiest, I am a great
man; this work would not betit my dignity. Youth is a garlvind of
I'oses, age is a crown of tliorns. Use a noble vase even for one day —
let it break to morrow. Tlie last thief is hanged first. Teach thy
tongue to say, I do not know. The hearc of our first ancestors was as
large as the largest gate of tlie temple, that of the later ones like that of
the next large one ; ours is like the eye of a needle. Drink not, and
you will not sin. Not what you say about yourself, but what others
say. Not the place honours the man, but the man the place. The cat
and the rat make ])eaoe over a carcase. A dog away from his native
kennel dare not bark for seven years. ITe Avho walks daily over his
estates finds a little coin each time. He who humiliates himself will bo
lifted uj) ; he who raises himself will bo humiliated. Wliosoever runs
after greatness, greatness runs away from him ; lie who runs from
greatness, greatness follows him. He who curbs his wrath, his sins will
be foi-given. "Whosoever does not pei'secute them that pei'secute him,
whosoever takes an offence in silence, die who does good because of love,
he who is cheerful under his sufferings — they are the friends of God,
and of them the Scripture says, And they shall shine forth as does the
sun at noonday. Pride is like idolatry. Commit a sin twice, and you
will think it perfectly allowable. Wlien tlie end of a man is come,
everybody lords it over liim. While our love was strong, we lay on the
edge of a sword ; now it is no longer strong, a sixty-yai-d Avide bed is too
narrow for s. A Galilean said : When the shepherd is angry with his
flock, he appoints to it a blind l)e]l-\vetlier. The day is short, and the
work is great, but the labourers are idle, though the reward be great,
and the master of the work presses. It is not incumbent upon thee to
complete the work, but thou must not therefore cease from it. If thou

THE TALMUD.

209

hast worked much, gi-eat shall be thy reward, for the master who em-
ployed thee is faithful in his payment. But know that the true reward
in not of this world " — Quarterly Review.

THK TALMUD.

The Talmud is a commentary on the Mishnah, as the IMishnah is upon
tlie Law. It is remarked hy Dean Prideaux, that on the first publica-
tion of the Miehnah, several of the learned .lews began to employ them-
selves in writing commentaries on it ; and from these were formed the
two principal Talmuds ; that written by the Jews of Jerusalem, about
A.D. 300, called the Jernaalem Talmud, and that by the Jews of
Babylon, about two hundred years after, called the Babylonish, Talmud.
Tlie word Talmud is used to signify both itself, which is the Comment,
and tlie Mishnah, which is the Text on which it is wi-itten.

Neither the Mislmah nor Talmud has been translated into English ;
buk tracts, selections, and exti-acts have been made by difterent writers,
for the jnu'pose of illustrating the phraseology of the Scrii)tures, to which,
in the hands of Lightfoot and others, they have been successfully
applied.

The Talmud of Jerusalem was compiled by R. Jochanan. The
Jews deeply engage themselves to stand by the Talmud and Mislmah.
The Talmud of Babylon is their standard for rule and religion to this
day. The Talmud has two parts, the Mishnah and Gemara. This is the
Jews, Council of Trent — the foundation and ground-work of their religion.
Rabbi Tanchnm, tlic son of Hamlai, saith : " Let a man always part his
life into three parts ; a third for the Scriptures, a third for the JNIishnah,
and a third for the Gemara." Two for one — two parts for the Talmud,
and one for the Scriptures. So highly do they. Papist-like, prize the
vain traditions of men.

Tlio word " Talmud " is the same in Hebrew, that "doctrine" is in
Latin, and '' docti-inal," in our usual speech. It is, (say the .lews), a
commeutavy upon the written law of God. And both the law and this
(say they), God gu-se to Moses ; the law by day, in writing — and this,
by night and by v/ord of mouth. " Moses, they say, received the law
from Sinai, and delivered it to Joshua, Joshua to the elders, the elders to
the proi)liets, and the projdiets of the great synagogue." And thus like
a snow-hall, it grew bigger with going. Thus do they father their fool-
eries upon Moses, and elders, and prophets, who (good men) never
thought of such fancies. Against this their traditional law, our Sa^•iour

210

HA-JEHUDIM AND MIKVEK ISRAEL.

makes part of his sermon on the Mount — iVIiitt. 5. But he touched tho
Jews' freehold, Avheu he touched their Tiihnud, for greivter treasure in
tlieir conceits, they liad none ; like Cleopatra in Plutarch, making much
of the viper that destroyed them.

Tlie chief end of both Talmuds. tlu; .lerusalem and Babylon, they say,
is to explain the old Testament. We shall give an instance or two: —
.Judges ix, 13, it is said by the vine, " Shall I leave my wine, which
cheereth God and man ? How doth wine cheer God ?" llabbi Akiba
saith : " Because men give God thanks for it." There they also questiou
or controvert, " Whether a man should give thanks, or say grace, for his
meat and drink, before he tjiste it '" x\.ud otherwise ; "Whether a man
may bless God for tiie sweet smell of incense, which he smells ofleretl to
idols ?" '' Whether a niivn may light a candle at another candle, that
burns in a candlestick that hath images on it ?" " Whether a man, at
]iis devotions, if a serpent come an<l bite him by the heel, may turn ami
stoop to shake her off, or no 1" Which cpiestion HabbiTanclium answers
very ])rofoundly, that " they must not so much as shaki; the foot to get
a serpent off ;" and gives a sti'ong reason: " For (saith he) such a one
■was praying, and a serpent comes and catcheth him by the heel ; he
holds on his devotion and stirs not ; and presently the snake falls away
stark dead, and the man not hurt."

For their allusions, take a piece out of the book Mincha. — '' Our
Rabbins teach, Israel is beloved because God hath favored them with
phylacteries u})on their heads and upon their arms, fringes upon their
garments, and marks uiion tlieir doors. And concerning them, David
.saith, '• Seven times a day do I ])raise thee, because of thy righteous
judgments." At the time that David went into the bath, and saw him-
.self naked, he "hI : " Woe is me, that T stand naked without the cori-
mandment, hout my phylacteries)." But when he remembered

the circ n his flesh, his mind was at (piiet. Afterward, when he

went made a song of it, as it is said : " To hiin that excelleth n^.on

Sheiiiii.- (or an eiglit) a Psahn of David ;" because of the circumcision,
that w;\K given on the eighth day. Rabbi Eliezer, the son of Jacob,
saith :" Whosoever hath jdiylacteries \ipon his head, and phylacteries
nj)on liis arm, and fringes upon his garments, and a mark on his door —
all this will keep him from sinning ; as it is written, 'a threefold cord is
not easily broken,' and he saith, the angel of the Lord pitclu-th round
about those that fear him, to deliver them,"

The Talmud, Inis, alas ! shared the same fate, under which, even
now, the Jewish nation suffers in most empires, in the Old World. It is

THE TALMUD.

211

iiclied the
I'easure ill
ing much

they say,
jv two : —
le, which
)bi Akiba

I quostioa
3e, for liis
101- ix man
ofleretl to
aiUe, that
a man, at

turn and

II answers
act to get
uch a one

lieel ; he
alls away

I.—'' Our

em with

)0U their

H, David

•ighteous

saw him-

le cori-

emljcred

wlieii he

th u,(On

iicision,

Jacob,

acteiies

tloor —

cord is

round

ill, even
I. It is

^v^ell known that when one Israelite commits any wrong'or crime, it is
not said that X or Y lias perpeti-ated an evil act, but what great rogues
the Jews have proved themselves, or what a low and cumiing people are
the Jews !

The same misfortune befel the Talmud. If one oi- the other Rabbi
lias misspent his life with useless stadios and sophisms, and in establish-
ing pamdoxical opiraons, it is not said that this Rabbi was a sophist, but
■what a set of deceivers and fools have the Rabbi's been, or what a non-
sense is the ancient Judaism.

Shoidd one or the other su])erstitious view be found in the Gemara,
— for instance, witchcraft and demons, — and should even one or the other
inj\irions opinion have been expiessed, they must, nevertheless, be
regarded as nothing (ilse except what they are in reality, namely, the
errora of a few individuals, aberrations of the intellect, sprung from a
few fanatics, from whom no religious sect is altogether free.

For instance, Christian theologians of the fifteenth century, busied
themselves Avith the in(piiry, whether God could connnit a sin if He
-would ; whether it woidd be 2>ossiblefor God to assume a lunnun natui'e,
and especially that of a woman. A very distinguished French theolo-
gian has shown the derivation of the word " Diabolus," in this way —
"Dia" means "two," "bolus" "a bite," hence, " diabolus" two bites,
because.' the devil minces only two bites when he would swallow xis. The
lirst is the body, the second is the soul. Again, there was a dispute by
Christian theologians nearly tliree Innulred years, whether in a certain
prayer, if said in the German language, a pronoun must be s<aid before
or after the noiin.

Unjust as it would be to conclude from this, that all Christian
theologians of the fifteenth century whilod away their life in so foolish
a manner; just so absurd would it be to reject, at the present day, the
ancient Judaism, as represented in the Talmud, as sophistry, becaiise
some few Ra\>'ti's w(.'re sophists.

It is true, it reads, Sanhejlrln, p. ."i'J — " Rabbi .loliauan said: A Sam-
aritan who studi(!s the hnv. is giillty of death. Resh Lakish said : "A
Samarititu who keeps the Sabbath, is guiltvof death." But these strange
.statements of these two Rabbis, are contradicted by a most ancient pas-
sage : Ralibi Mair taught that a Gentiles who studies the law of Moses
should be as highly appreciated as tin* High Priest — (Sauhedrin 5!), Baba
Kanuiia. .58, ttc.) Again it reads — Treat. Sabbath, 118 : "Rabbi Chiza,
son of Abba, taught, in the name of Rab'ii Jochnnan ; " \Yhos()ever keeps
the Sabbath day holy, according to law, altlu)Ugh he worshipped idols.

212

HA-JBHUDIM AND MIKVEH ISRAEL.

like the generation of Enoch, his sins will be forgiven." Again, we read,.
Prikta Kabati, chapter 25 : ** The Sabbath was commanded to Gentiles,,
in the first ten commandments, and to the Israelites, in the latter. "^
Again, Treatise ChiiUin, 94, it reads: "Samuel taught, we dare not
deceive anybody, not even an idolatrous person." Again, to the passage,
Genesis xxii., 12 : " For now I know that tliou fearest God," the Mid-
rasli Kabbah adds, " because our patriarch Abraham, of blessed memory,,
opened his house to all *' °, heathens, and gave them food."

THE MISHNAH AND OEMARAH.

E,abbi Jehudah immoi-talized himself, by collecting and arranging,,
into systemmatic order, all the Rabbinical laws and explanations, as well
as the remarks and expositions given in the various academies, during
previous centuries. The ritual, ceremonial and judicial ordinances, had
not heretofore been written down, but according to the custom of the
time, they were orally handed over from one generation to the other.
Rabbi Jehudah assumed the great work of reducing them to writing, for
which purpose he used some worlcs, })repared by Hillel, Rabbi Akiba,
and by others. The innovation Avas decried by many a fanatic as heresy.
They considered this Rabbinical collection an unlawful undertaking, and
injurious to the IMosaic law. Hut Rabbi Jehudah, with undaunted
courage, carried his views, maintaining that the tradition wo\ikl be for-
gotten in the gloomy days of exile, unles.s collected in a Avrittou form.
For the scattered remnants of the Jews were continuing to emigrate into
the most (listant countries ; liad to strain every nerve to earn a scanty
living, and Avere thus prevented from frLMpienting the academies, and
applying themselves to the study of law. Hence he preferi'ed to reduce
the tradition to writing, than to exi)ose the whole to the risk of being
misuiidei'stood or forgotten. He tinishcd his book about 180 A. D.,
called it the INIishnah (repetition of the law), divided it into six principal
parts, iScdarhn, each of these again into single books, called " Ma.sochet."
The collection of the Mishnah concludes the period of the Thanaim, (this
was the collective name of all the Rabbis, from the days of Simon the
Just, down to the times of Rabbi Jelmdah.) The Rabbis and chiefs of
Academies henceforth are called Amoraim, '" commentators." Tlic text
of the Mishnah, however, was too \tague, and did not provide for all
emergencies, the letter of this new code was again subject to conflicting
explanations. Unfavorable })olitical circumstances prevenicd the correct

THE MISHNAH AND GEMARAH.

213

study tliereof, and soon many parts of it became subjects of spirited con-
troversy to the following generations. The newly established academies
did not take firm root. In the dark times of impending danger, youth
found no time to study, and amidst the many alarming calamities, the
civilization of the Jews could neither prosper nor advance. All the cir-
cumstances combined, contributed to render the Mishnah unintelligible,
and new commentaries developing its contents, were called for. Rabbis
of fame and distinction added to the Mishnah new remarks, called Gem-
arah, and both parts, Mishnah and Gemarah, constitute the Talmud.
The contents of the Gemarah are the further deductions and explanations
of the text of the Mishnah, corollaries of law and justice, ordinances
against the trespass of the Mosaic law; customs and new institutions
required by the emergencies of the time ; debates on definition of the
law; difterent opinions given in final det'isions ; historical tales, remarks,
anecdotes and biographical notices. The Talmud is a kind of record of
all that the Rabbis said and practised in the circle of their friends and
families, as well as what they i)ublicly taught in the academies.

There are two different Gemaras in existence, the Hierotolomyton,
and the Babylonian. Rabbi Jochanan — about the year 370 — a pupil of
Rabbi Jehudah, collected the explanations on the Mishnah, and the new
decisions, given by Rabbis of later times, into one work, called the
Hierosolomyton Gemarah. The decisions, given by the other academies
than that of Tiberias, are collected in the Babylonian Gemarah.

liabbi Ashe, chief of the Babylonian academy of Sui'a, and his pupil,
A hina, are said to have passed sixty years in the compilation of the Baby-
lonian Gemarah, which gigantic work is divided into sixty books,
according to the order of the books of the Mishnah. By and by several
copies of this book were disseminated, among the various congregations,
and as the continuous wars of the (.iifFerent nations interrupted, for a
long time, the independent study and cultivation of the law, tlie Talmud,
in course of time, assumed the importance of a canon.

Henceforth, the study of tlie Talmud was the chief and almost
exclusive occupation of the Rabbis ; it is universally regarded as the
groundwork of the law, the compilation of all the sciences, and the
source from which emanated the deepest reeearcbes, into all matters
pertaining to the religious and civil ordinances of the Jewish peoi)le.

214

HA-JEHUDIM AND MIKVEH ISRAEL.

TALMUDIOAL ITEMS.

The Authors of the Bible — (Old 7'estament. )

According to Treatise Baba Bathra, page 14, are the follov ing :
*' Moses wrote his book, the chapter of Zileam and Job ; Joshua : his
book, and the last eiyht vei-ses of the Pentateiu-h ; Samuel : his book,
Judges and E-uth ; David : tlie Psjilms, (]jut assisted by others ;)
Jeremiah : his book, the Book of Kings, ane; the Lamentations; Heze-
kiah and his contempoi-aries collected : Isaiah, Proverbs, Canticles and
Ecclesiastes; the Men of the Great Synagogiie : Ezokiel, the Twelve
Minor Prophets, Daniel and Esther ; Ezra : his book, and the
Chroniclos."

CHAPTER IV.
TEACHINGS OF THE RABBIES.

Consisting of various proverbs or moral sayings selected from the teachings of the

most cehOiraled Eabbies of all ages.

TEACHINGS OF THK KAHBIES.

Moses received the law from 8inai, and delivered it to Joshua ;
and Joshua to the elders, and the elders to the prophets ; and the
prophets to the men of the great Synagogiie. They said three things :
"be deliberate in judgment ; train up many discijilcs, and make a fence
for the law."

Simon the .Inst was tlie last of the men of the m-eat svnaijogue.
He ust... to say, tliat the world existed by virtue of three things, viz.:
the law, the temple service, and acts of beneficence.

Antigonons of Socho, received the oral law from Simon the Just.
He used to say, be not like servants who serve their master for the
sake of receiving a reward ; but be like servants who serve their master
■without a view of receiving a reward; and let the fear of heaven be
upon you.

Jose IJen Jozer, of Tseretlah, and Jose Ben Jochanan, of .k^rusalem,
received tlu^ oral law from them. Jose Ben Joezer, of Tserinlah, said :
Let thy house be the house of as.sembly for the wise nen ; and dust
thyself with the dust of their feet; and drink their words in thirstiness.
Jose Ben Jochanan, of Jerusalem, said : Let thy house be Avideopen ; and
let the jKior be thy domestic seiwants ; and be not prone to much dis-
course with women-kind ; not even with thy wife, much less with thy
neighbour's wife ; hence the wise men .say, whoever converses much with
women, bringetli evil on himself, and thus neglects the study of the law,
and at last will inherit hell. Joshua ]Jen l*erechiah, and Natai, the
Arbelite, received it from them. Joshua Ben Perechiah said : Procure
thyself a master, and obtain an associate ; and judge all mankind
favourably. Natai, the Arti^lite, said : Withdraw from an evil neighl)0ur,
and associate not with the wicked ; neither flatter thyself to o.scape pun-
ishment, .ludah Ben Tabai said : Consider not thyself as the arranger of
the law, and when the parties are before thoein juilgmeut, consider them
1V8 guilty ; but, when they have departed from thee, consider them as
innocent, when they have ac(iuie.sed in the sentence. Simeon Ben Shetach

21G

HA.-JEHUDIM AND MIKVEH ISRAEL.

said: Be extremely careful in the examination of the witnesses,
and be cautious in thy words, least they from thence should learn to
litter a falsehood. Sheraaiah and Al)talyon i-eceived it from them;
Shemaiah said : Love thy business, and hate dominion ; and thus
make thyself not known to government. Abtalyon said : Yes, sages, be
cautious of your words, least ye be doomed to captivity, and carried
captive to a place of infected waters, and the disciples who follow you
should drink of them, by which means the name of God may be profaned.
Hillel and Shamai received it from them ; Hillel said : Be of the disciples
of Aaron, who loved peace, and pursued i)eace ; so that thou love man-
kind, and allure them to the study of the law ; ho used to say, whoever
is ambitious of agrandizing his name, destroys his name, and who doth
not increase in the knowledge of the law shall be cut off ; and who doth
not study the law, is deserving of death ; and he who serves himself with
the crown of the law, will be consumed. He also said, if I perform not
good works myself, who can do them for me] and wlien T fully consider
myself, what am I ] and if not now, when shall I I Sliamai said :
Let thy study of the law be fixed ; say little, and do much ; and receive
all men with an open, respectable countenance. Rabban Gamliel said :
Procure thyself an instructor, that thou mayest not be in doubt ; and
accustom not thyself to give tythes by conjecture. Simeon, his son,
said : I have all my life been brought up among the wise men, and
never found anything so salutary to the well-being of the body as silence ;
neither is the study of the law the principal, but the practice thereof : and
whoever is profuse of words oau.seth sin. Rabban Simeon Ben Gamliel
said: The duration of the world depends on three things : viz., justice,
tx'uth, and peace ; as it is said, truth, and the judgment of peace, shall
be in your gates.

Rabbi Chananya Ben Akashya said : Thy blessed (iod was pleased to
render Israel meritorious j he therefore multiplied the law and the pre-
cepts, as it is said, the Lord was pleased for his righteousness sake, to
magnify the law and adorn it.

Rabbi saith : Which is the most eligible path for man to make choice
ofl all such as are an ornament to those who tread therein; juul pro-
cureth them honour from mankind. Be also careful of the observance
of a light precept, as a weighty one ; because thou knowest not the
due reward of the precepts ; and balance the loss sustained by the
non-performance of a precept against its recompense ; and the reward
of sin against its loss of happiness. Consider also three things, and
thou wilt not commit sin. Understand M'hat is al)ove thee ; an all-

TEACHINGS OF THE RABBIES.

217

-^'11

seeing eye. and a liearing ear, and that all thine actions are written ^n
a book. Rabban Gamliel, the son of iSTatti Judah Hanase, said : That
the stixdy of the law, und the commei-ce of the world, are commendable
together j as the conjunction of those two annihilates sin ; and all study
of the law, that is not sup})orted by business, will become of non-effect,
and will be the cause of sin ; and whoever is engaged in the serrice of
the congregation, ought to act for God's sake ; then vill the merit of
their ancestors support them, and their charitable deeds exist to eternity,
and I shall account ye deserving of a great recompense, as if ye had
actually done it. Be ye warned of following princes (or courtiers), as
they do not bestow favours oii men but for their owu interest ; they
shew themselves as friends, while they are useful to them ; but will not
support a man in the time of need. He used to say, do his will, as if it
was thine own will; that may aoce; ^disli thy will, is, as if it was his
will. Hillel said : Seperpte not thyself from the congregation ; nor have
confidence in thyself i..iul the death. Judge not thy neighbour till
thou ai-t in his situation ; neither utter a sentence, as if it was incompi-e-
hensible, that afterwards may be comprehended ; nor say when I csiiall
have leisure T will stiuly, lost thou shouldest not have leisure. He also
said, a poor cannot be a fearfid sin, nor can a rustic be a .saint ;
the bashful Avill not become learned, nor the passionate a teacher ;
neither will he who is much engaged in traffic become wise ; and where
there are no instructing men, strive thou to be a man. He having also
seen a skull floating on the water, said, because thou didst make others
float, have they floated thee I and the end of those who made thee float,
will be that they will also float. He also said, he who increaseth his
flesh, multiplieth food for worms ; he who augmenteth riches, multiplielh
'Care ; he who multiplieth wives, increaseth witchcraft ; he who nuilti-
plietli female servants, increaseth lewdness ; he who multiplieth men
servants, increaseth robbery ; but he who augmenteth his knowledge
of the law, augmenteth life ; he who augmenteth his .study in College,
increaseth wisdom ; he who multiplieth counsel, increasetli pnidence ;
he who augmenteth justice, multiplieth i)eace ; if he had thus ac-
quired a good name, he hath acquired it for himself; if lie hath
acquired a pure doctrine of the law, he hath obtained for him-
self immortal life in a future state. Rabbi Jochanan Ben Zacchai,
received it from Hillel and Shamai ; he frequently said ; If thou
hast spent much time in the study of the law, yet pride not thyself
therein ; for, for that only wast thou created Rabbi Jochanan Ben
.Zaccbia had five disciples ; and these are they : Babbi Eloozar Ben

rm^

218

HA-JEHUDIM AIJD MIKVEH ISRAEL.

I'lfL m:\ 111

Hyroanus, Rahbi Joslnui Bn\ Chauanya, Rabbi Jose, tlie Priest, Ilabbi
Siroeoii Ben Natlianeal, Rabbi Eleazar Ben Arach. Ho used thus to
appreciate their merit, viz., Eleazer Ben Hyrcanus is a well plastered
pit, which loseth not a drop ; Josluia l}en Chananya, hapi)y are they
who begat him ; Jose, the Priest, is a saint ; Simeon Ben Nathaneal
feareth sin ; Fleazar lien Arach is a powerful spi-ing. He used to say :
If all the sages of Israel were in one scale of the balance, and Rabl)i
Eleazer J?en Hyrcanus in the other, ho would overbalance them all.
A1)ba Saul said, in his name, if all the sages of Israel were in one scale,
and oven Rabbi Klonzer lien Hyrcanus with them, and Rabbi Eleazer Ben
Aracli in the otiior, he would overbalanco them all. Ho also said to them:
Go forth, and consider which is the good path for man to adhei-e to ; to
this Ral)bi Eleazer answered, a good eye ; Rabbi .loshua sai<l, a worthy
associate ; Rabbi Jose said, a good neighbour ; Rabbi Simoon .said, he
who forseos the consequences of an \indortaking; Rabbi Eleazer said,
a benevolent heart. Ho then said unto thorn: I ])rofor the sentimout of
Rabbi Eleazer Ben Arach aljovc^ yours, as his words include the whole of
yours. Ho also said unto them : (lo forth, and consider which is the evil
way that man should shun ; to which Rabbi Eleazer said, an evil eye ;
llabbi Joshua Said, an evil associate; Rabbi Jos(! said, an evil neighbour;
Kabbi Simoon said, he who borroweth, and payeth not ; for when one
borroweth of man it is ecpial as if ho borrowed from God ; as it is said:
The wicked borroweth, and payeth not again ; l)ut the righteous sliowotli
kindness and giveth. Rabbi Eleazer said, an evil heart. He then said
unto them : I p\-efer the sentiment of Rabin Eleazer Ben Arach above
yours, as his words include the Avhole of yours. They also said three
things : Rabbi Eleazer said : Lot the honoiir of thy associate be as dear to
thee as thine own ; and bo not easily nu)vod to angor ; and repent one
day })recoding thy docease ; and warm thyself by the lire of the sagos ;
but be careful that their bite is as the Into of a fo.\, and their sting as the
sting of a scorpion, and their burn as the burn of a fieiy serpent; and all
their words as liery coals. Rabl»i Joshua said : An evil eye, an evil ima-
gination, and niisanthroi)y, cause the death of man. Rabbi Jose said :
Let thy associate's pioporty bo as dear to thoe as thino own, prepare thy-
self to st<uly the law, as it comoth not to thoe by inheritance ; and let
all thino actions be in the name of God. Rabbi Simeon said : Be careful
of leading the Sheniang, and the other prayers ; and when thou art
praying, consider not thy prayer as ordinary, but as supplicating mercy
in the presence of the Supremo ; as it is said, for he is merciful and
gracioxis, long suffering, and of abundant kindness, and repentoth of the

TEACHINGS OF THE RABIUKS.

:il9

evil ; and depreciate not thyself in thine own mind. Ral^bi Eleazer said ;
Be expeditious to study the law, that thou may est know how to confute
the epicurean ; consider also, in whose presence thou art laboui-im iid
in whoso service thou art employed, who will pay theo the rewartl of
thy labour, llabbi Tarphon said : The day is short, but the labour is
much, and the labourers slothful ; though the reward is great, and the
master of the house presseth for dispatch. lie used to say, it is not
incumbent on thee to complete the work, neither art thou at liberty to
abstain wliolly from it ; if thou liast diligently stiulied tlie law, thou wilt
receive great I'eward ; for the master who employed thee, is fiiithful to
pay thee the reward of thy lal)our, but know that the ])ayment of the
reward of the righteous is in a future state. Akdbea ]3en Mahulallel
said : Ponder on three things, and thou wilt not 1)0 led to tlie commission
of sin ; consider from whence thou comest, and whither thou goest, and
in whose pi'esence thou must in futuiity render an account in judg-
ment. From whence comest thou I from a f(«tid drop ; and whither art
thou going ? to a place of dust, worms, and reptiles ; and in whose
presence art thou in fut\irity to render an account in judgment l
even before the Holy Supreme King of Kings, l)les.sed is he. Eabbi
Chaneena, a priest of the second order, said : Pray for the peace of the
kingdom, for Avei-e it not in deference thereof, men would swallow each
other alive. Two who are sitting together, and have no discourse con-
cerning tlio law, are accounted to an assembly of scorners ; as is said : In
th3 seat of the scorners do not sit. But two who sit together, and dis-
course of the law, the Divine Presence may be said to rest on them ; as
is said : Then tliey Avho feared the Lord sjiake every one to his neigh-
bour, and the Lord gave ear and heard ; and a book of remembrance was
written l)efore him, for them who feai-ed the Lord, and for them who
thought on His name. This refers to two ; but whence can we infer,
that if but one sits engaged in the study of the law, that the holy, blessed
God will appoint him a reward. Because it is said : Let hiiu sit alone
and l)e silent, because ho has laid it \ipon him. Rabbi Sinn^on saith :
Three who have eaten at one table, and have not discoin-sed on the sub-
ject of the law, are to be considered as if they had eaten of the sacriticos
of idols; for it is said : For nil their tables are full of vomit and filthiness,
so that no ])lace is free. But three who have eaten at one table, and
have discoursed on the subject of the law, are considered as if they had
eaten at (lod's table ; as it is said : And he said unto me, this is the table
which is before the Lord. Babbi Nechunya Ben Hakana said: Whoever
lays on himself the yoke of the law, hall be relieved from the yoke of

-4

220

HA-JEHUDIM AND MIKVEH ISRAEL.

the kingdom, and tlie custom of the world ; but, whoever divests him-
self of the yoke of the law, shall be burdened with the yoke of the king-
dom, and the custom of the world. Rabbi Chaneena Ben Chacheenai said :
he who walketh in (or all) the night, ti-avelleth in the road tilone, and
tui'neth his heart to vanity, is guilty of his own soul. Rabbi Chalaphta,
an inhabitant of the village of Chananya, said : Ten who are assembled
together, and engaged in tla study of the law, the Shechina presideth
among them ; as it is said : God standeth in the congregation of the
mighty ; and hence it is inferred, that it is also with fire ; because it is
said, and hath founded his troop on (or above) the earth. And hence it
is said, that it is likewise so with three ; because it is said, he judgeth
among judges ; and hence it is inferred, that it is also with two ; be-
cause it is said : They who fejired the Lord, spake every one to his
neighbour ; and the Lord gave ear and heard ; and hence it is inferred
that it is likewise so with one ; because it is said : In every place
■where I record my name, I will come unto thee, and I will bless thee.
Rabbi Eleazer, an inhabitant of Bartotha, said : Give unto Him (God)
of His own ; for thou, and all thou jiossessest, are His. And thus said
David, for all things are from thee ; and from the gift of thine hands
have we given unto Thee. Rabbi Jacob said : He who jourueyeth on
the road, meditating on the law, and ceaseth therefrom, in order to
admire this beautiful tree, o" that handsome village, is considered in
sci'ipture, as endangering his life. Rabbi Dorsethai, the son of Jonai,
in the name of Myer, said : Whoever forgetteth anything of what he had
obtained by study, is considered in scripture as having endangered his
life ; as is said : Only take heed to thyself, and guard thy soul dilli-
gently, lest thou forget the things which thine eyes have seen. Perhaps
you may imagine, that even his study has been too powerful for him.
No, because it is said, and lest they be put away from thy heart all the
days of thy life. Hence, he endangers not his life, till he deliberately
removes them from his heart. Rabbi Chaneena Den Dose, said : Whoso-
ever's fear of sin hath precedency of his wisdom, his wisdom will be
permanent ; but whosoi 'er's wisdom hath precedency of his fear of sin,
his wisdom will not be permanent. He also used to say, whosoever's
good deeds exceed his wisdom, his wisdom will be permanent ; but he
whose wisdom exceedeth his good works, his wisdom will not be perma-
nent. He also used to say, with whomsoever the spirit of mankind is
gratified, the spirit of the Supreme is also gratified ; but with whomso-
ever the spirit of mankind is not gratified, the spirit of the Supreme
is not gratified. Rabbi Dose Ben Harchenas said : That the morning

TEACHINGS OF THE RABBIES.

221

sleep, wine at noon, the conversation of youth, and the assembly
of the ignorant, take men out of the world. Rabbi Eleazer Hamodai
said ; He who profaneth the holy offerings, despiseth the solemn
feasts, puts his neighbor to shame in public, maketh void the coven-
ant of our father Abraham, and explaineth the law contrary to its
true sense. Although he be well learned in the law, and possessed of
good deeds, yet hath he no share in the future state. Kabbi Ishraael
said : Be humble to thy superior, and affable to thy inferior, and receive
all mankind with joy. Rabbi Akeeba said : Laughter and levity accustom
mankind to lewdness ; tradition is a fence to the law ; tithes are a fence
to riches ; vows are a fence to absence ; the fence to wisdom is silence.
He used to say : Man is beloved, as he was created in the image of God ;
but an additional love was shown to him, in that he was created in the
iniage of God ; as is said, in the image of God he made man. Beloved are
Isri^el, in that they are called the children of God ; but an additional love
was shown to them, in that they are actually called the children of God ;
as is said : Ye are the children of the Lord your God. Beloved are
Israel, to whom was given the desirable vessel, wherewith the world was
created ; as is said*: for I give you good doctrine, therefore forsake ye not
my law. Everything is seen by Providence, though of choice is given
to man ; the world is judged in goodness, though all is according to the
multiplicity of the deed. He used to say, everything is given to man on
security, and a net is spread over eveiy living creature ; the shop is open,
the merchant ci-edits ; the book is open, and the hand records ; and who-
ever chooses to borrow — for the collectors are continually going round
daily, and obtain payment of man, whether with his consent, or without
it — as they liave good authority to supi)ort them, and the judgment is
true justice, and nil are prepared for the feast. Rabbi Eleazer Ben
Azarya said : If there is no knowledge of the law, there can bo no
good manners ; and if no manners, there certainly is no law ; if
there is no wisdom, there is no fear of God ; and if there is no fear,
there is no wisdom ; if there is no imderstanding, there is no
knowledge ; and if tlicre is no knowledge there is no understanding ;
if tlaere is no meal, there can be no study of tlu; law, and if there
is no law there will bo no meal. He used to say : To what may
he bo likened, whose wisdom exceedetli his good deeds 1 To a ti'eo
whose brandies are multiplicious, antl its roots scanty, so that the wind
Cometh, and plucketh it up and overturneth it, as said : For he shall
be like a blasted tree upon the waste, whicli is not sensible wluni good
Cometh, but is continually exposed to scorching heats in the desert, a

*?te

•700

ha-jehi;di.m and .mikveh isiiael.

barren laud, and iminlialiitablo. But to wluit is he like, whose good
deeds exceed his -nisdoin ? To a tree whoso branches are few and its
roots nniltifurions, so that if the most violent teni[)est discharges its fury
against it, it will not be able to move it fron. its place ; as is said : For
lie shall be like a tree planted by the watc^r side, which, by the side of
the stream, sendeth forth its roots, and is not sensible when heat cometli,
but its leaf is green, and in a year of drought, it is without concern, nor
doth it decline bearing fruit. Kabbi Eleazer Ben Chisna said : The laws
of the sacrifices of the doves, and the commencement of the menses, are
important constitutions ; .-istronomy and geometry are the ornaments of
wisdom.

Bon Zoioa said : ^Vho is w is'! I he who is willing to receive instruc-
tion from all men ; as is said : ()l all my teachers I gathered understand-
ing. Who is mighty 1 he who endureth his evil imagination; as is
said: He who is slow to anger is better than the might)-, and who ruleth
his spirit than he Avho taketh a city. Vv'^iio is rich? ho Avho rejoicetli
with his lot ; as it is said : For thou slialt eafc the labour of thy hands;
then happy shalt tlioii be, and it shall 1)0 well with thee; happy shalt
thou be in this world ; and it shall be well with thee in the future
one. Who is honourable i he who honoureth mankind; as it is said:
for they who honour me, I will honoiir; and they who despise me shall
be lightly esteemed. Be' Azai said: Huu to the performance of the
slightest prece[)t, ajid fleti from the cummissiou of sin ; for the perform-
ance of a jirccopt causeth unothei', and tlio commission of a sin causeth
another sin ; as the rewai'd of i\ commandnamt is ivnothor pre-
cept, and the rt;wai'(l of a sin is anotlier sin. He used to say : iJesjiise
not all men, nor ojipose all things ; for there is no man who hath not
his hour, neither is there a tiling that hath not its ])lace. llabhi L(^seo
Tas. an inlia'ataut of Jabna, said : Be exceediugl}' liumbh! of spirit, as
all the hope of man is to be food for worms. IbUjbi Jonannan Ben
Beroka said : V/hosoever profaneth God's name in secret, will be pun-
ished pultliely ; wluither it be done ignorantly or presunii»tiously, it is
all one in the profanation of God's name, llabbi Ishmael said : He who
learuoth, that he may be able to teach others, Avill he enabled to study
and tj teach others ; l)Ut he who studicth in order to perform the pre-
cei)ts, will be enabled to study, teach, observe, and do the connnandments.
Rabbi Zadoc said : ilake not the study of the law subservient to thy
aggrandizeu'ent ; neither make a hatchet therefore, to hew therewith.
And thus said Kidlel : Whosoever receiveth any profit (or emolument)
from the words of the law, depi-iveth himself of life. Babbi Jose said:

l|!i:

TEACHINGS OF THE RA15BIK.S.

223

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U spivit, as
unnan Ben
[ill be pun-
jiimsly, it is
\\ : He who
'd to study
I'lu the pve-
liandments.
jieut to thy
therewith.
Inioluim-nt)
Jose said :

He who honouveth the law shall he personally honoured by mankind ;
but whosoever lu'ofaneth the hiw shall be personally despised by inau-
Ivind. Kabbi Islnnael said . He who avoids being a judge, deliv(n-eth
himself from enmity, robbery, and false swearing; but he who is arro-
vnt in judging, is a proud, wicked fDol. He used to say : Judge not
singly by thyself, for nojic ought to judge but One ; neither say authori-
tatively : Receive ye my opinion, for they are at liberty to accejit it, but>
thou canst not compel them. Rabbi Jonathan saiil : Wlio.soever per-
formetli the law in poverty, .shall in the end perform it in riches ; but he
who neglects the law on account of riches, will, in the end, neglect it on
account of poverty. Rabbi Hyer said : Diminish your worldly ivff'airs,
and engage in the .study of tlie law, and be humble spirited in the
presence of all men ; and if thou neglect the law, there are many
hindrances to oppose thee ; l)ut if vhou hast laboured in tlie study
of the law, there is much recompense to Ixs givin tliee. Kabbi
Eliezer, the son of .lacob, said : He who ])erforni(.'th but one i)re-
cept, obtaineth for himself an advocate; and he who (■omuiits a single
sin, procures himself an accuser ; rei)entance aiul good deeds are a shield
before the divine i)unishmeut. Rabbi Joluinnan, the shoemaker, said :
Every assembly that is I'ormcd for (rod's sak(>, will be permanent, but
those which are not for God's sake, will not be durable. Rabbi Eleazer
Ben Shamuaug said : Let the honour of thy disciple be as dear to thee as
thine own, and the honour of thy companion as the fear of thy master,
and the fear of tliy master as the fear of thy C«od. Rabbi .ludah said :
Be careful in the study of the la'S", for the error of it is accounteil as pre-
sumptions sin. Rabbi Simeon said : There are three crowns ; the crown
of the law, the crown of the priesthood, and the crown of the monarchy,
but the crown of a good name is superior to all of them. Rabbi Ne])oray
said : Flee to a place where the law is studied, and do not .sa\' that it will
follow thee ; for thy associates will estaldish it for thee ; and (Uipend not
on thine own understanding. Rabbi Yanai said : we experience not the
prosperity of the eiiricheil, nor the chastisements of the righteous,
liabbi ]Slathyta Ben ('harash said: Be forward to greet all men; and
be I'atlier at the tail of tlie lion than the head of the foxes, llabbi Jacob
said : This world may be likened to a con '-yard, in comparison witli the
futm-e woi'ld ; therefore, jn-epare thyself in the ante-chamber, that
thou mayest enter into the dining-room. He used to say : One hour
emjtloyed in repentance and good deeds in this world, is preferable
to the whole life in the future one ; and one hour's refreshment of
spirit in the future one, is preferable to the entire life of this. Rabbi

224

HA-JEHUDIM AND MIKVEH ISRAEL.

Simeon Ben Eleazer said : Attempt not to pacify your neiglibour in the-
moment of liis anger; and do not console liim while his dead lieth before
him ; enquire not of him in the moment of his vowing ; nor be desirous
of seeing him in the time of his calamity. The meek Saul used to say,
rejoice not when thine enemy falletli, and let not thine heart be glad
when he stumbleth; lest the Lord should see it, and it be evil in his
sight, and he turn his wrath from him. Elisha Ben Abuya said : He who
teaches a child, is like to one who writes on clean paper ; but he who
teaches old people, is like to one v/ho writes on blotted paper. Rabbi
Jose, the son of .Tudah, an inhabitant of a village near Babylon, said.
To what may he who learneth tha law from little children, be likened?
To one who eateth sour grapes, and drinketh new wine; but he who
learneth from the old man, may be compared to one who eats ripe
grapes, and drinks old wine. Rabbi Myer said : Look not at the flask,
but that which is therein ; for there are new flasks full of old wine, and
old flasks which have not even new wino in them. Rabbi Eleazer
Hakkapar said : Envy, lust, and ambition, take men out of the world.
He used to say, those who ai-e born, are doomed to die, the dead to live,
and they who are risen from the dead, to be judged ; to make us know,
understand and be informed, that he is God ; he is the Former, Creator,
intelligent Z»ei7i(/, Judge, witness, and suing party; and who will judge
thee hereafter ; for in His })resence there is no unrighteousness, forget-
fulness, respect of persons, nor acceptance of a bvilje ; for everything is
His. Know, also, that everything is done according to the account : and
let not thine evil imagination persuade thee, that the grave is a \Ai\cg of
refuge for thee ; for against thy will wast thou formed, and against thy
will wast thou bdrn ; and against thy will dost thou live ; and against
thy will must thou hereafter render an account, and receive judgment, in
the i>resence of the supi-emo King of kings, the holy God, blef:sed is he.
With ten expressions the world was created ; but wherefore is this
predicted, for verily Go<l could have created it ^vitli one expression ?
but this was to punish tlic wicked, wlio destroy the world, that was
created witL ten expressions. There were ten generations fi'om Adam
to Noah, to make us know tluit Clod is long-suffering, as all those
generations provoked hiui 1)efore he brought the deluge upon
them. Tliere were ten generations from Noah to Abraham, to shew lis
that God is long-sufl'eiing ; as all those succeeding generations provoked
him, until Abraham appeared and receiveil the reward of all. Our
father Abraham was proved with ten proofs, and in all of them he stood
tii-m ; and which shows how great the lo\e of our father Abraham was

TEACHINQS OV TKK KABIUES.

225

Lir in tlie

til before

; desirous

id to say,

rt be glad

evil in his

: He who-

at he -who

-r. Rabbi

»ylon, said.

)e likened?

i\it he who

> eats ripe

.t the flask,

1 wine, and

)bi Eleazer
the -world.

lead to live,

ce us know,

ler, Creator,

3 will judge

nesR, forget-

verytliing is
ccount : and
is a place of
against thy
and against
udgnicut, in
eJ'.sed is he.
fore is this
expression ?
that was
fioni Adam
8 all those
L>luge upon
, to shew us
lis provoked
,f all. Our
Lom he stood
Lraham svas

•et

towards God. Ten miracles were wrought for our ancestors in Egypt,
and ten at the Red Sea. Ten plagues did the blesso<l (Jod inflict on tlie
Egyptians in Egypt, and ton at the Red Sen. Ten times did our ancfs-
tons tempt the bless(!<l Hod, in the Wilderness, as is said : And
have tempted Me now these t<'n times, and have not hearkened
unto My voice. Ten miracles were -.v rought for our ancestorn in the
holy temple, viz : no woman miscurried from the scent of the flesh of
the sacrifices, neither did the ihsh of tlie Hacritices ever stink ; nor was
X fly ever seen in the slaughter house ; nor did an uncilean accident hap-
pen to the high j)riest on the Day of ^Vtonemeut, neither did the rain ex-
tinguish the Are of wood arrang(;d on the altar, nor did the wind prevent
the straight ascension of the pillar of smoke ; neither was there any
defect found in the omer, the two loaves, and the shew bread. And
althougli the people stood close pressed together, yet, when they wor-
8hipj)ed there was room sulliciont, neither did a serpent or scor[)iou injure
a person in .lerusalem ; nor did a man .say to his neighbor, I have not
room to lodge in Jerusalem. Ton things were created on the eve of the
Sabbatli in the twilight, and these are tlioy ; the mouth of the earth, the
mouth of the asa, the mouth of the spring, the rainbow, the manna, the
rod of Moses, the Shameor, the characters, writing and the tables. And
aome say, also, tlie demons, and the gravo oi" our legislator Moses, and
the ram of our fathor Abraham, ajid also the prepared instrument of a

ttMlgS.

Seven things are to be met with in a rude person, and seven in a
wise man. The wise man Mill not speak Ijefore one v/ho exceeds him in
wisdom and years, nor will he iut<;rrupt his neighbour in his discour.se j
neithcir is he in haste to answer He enijuireth according to the subject,
:!nd answereth according to the constitution ; and v/ill answer the first
proposition first, and thi'* latter last ; and what he hath not heard he
will acknowledge he hath not heard, and confesseth the truth ; and the
reverse of these are to be mot in a rude person. Seven ston; of punLsh-
ment are brought on the world for seven important sins ! For when a
part of the peojtle give tithes, and the other doth not, a scarcity and
dearth ensues, so that lomi are filled, and others suffer hunger ; but
when the whole agree not to give tithes, a famine of dearth and con-
fusion ensues. If they offer not up the cake, a confusion iind fire
ensues. Pestilence cometh into the world, for the commission of sins
said to be punishable with death in the law, but are not cognizable by
our judges ; and, for not ob erving the law concerning the fruits of the
seventh year. The sword entereth the world on account of tlie delay of

226

IIA-JEHUDIM AND MIKVEH ISItAEL,

< !

justice, and the perversion thereof; and on account of those who explain
the law contrary to tlie true sense thereof. Evil devouring boasts come
into the world on account of false swearing, and the profanation of God's
name. Captivity entereth the world on account of idolatry, whoredom,
bloodshed, and not suffering the land to rest on the Sabbatical Year. At
four seasons the pestilence is prevalent ; in the fourth year, the seventh,
and the end of the seventh, and the end of the feast of tabernacles in
every year. In the fourth year, for not giving the poor's tithe of the
third year ; in the seventh, for withholding the poor's tithe of the sixth
year, and at the end of the seventh, on account of the fruits of the
seventh year ; and at the end of the feast of taboraacles yearly, on
account of robbing the poor of the gifts due to them.

Four (pialities are to be met with among mankind, he who saith :
'.riiat which is mine is mine, and that which is thine is thine, is a pass-
able custom ; and some say this was the custom of Sodom. Ho who
saith : What is thine is mine, and Avhat is mines is thine, is the behaviour
of the vulgar. He who saith : What is mine is thine, and what is thine
is also thine, Ls the custom of the pious, lie who saith : What is mine
is mine, and what is thine is mine also, is the custom of the wicked.
There are four dilleient forms in the pivssions of mankind. He who
is easily provoked, and easily pacified, loses more than ho gains ;
he whom it is difficult to provoke, and difficult to pacify, gains more than
lie loses ; he whom it is diflicult to pi'ovoke, and easy to pacify, is pious ;
but he who is easily provoked and with difficulty pacified, acts wickedly.

There are four qualities perceivable in disciples, viz.; he who is
quick to apprehend and (piiok to forget, looses more than he gains : he
■who with difficulty forgets, gains more than he looses; he who apprehends
quickly, and with ditliculty forgets, hath a good portion ; he who with
difficulty apprehends, and quickly forgets, hath an evil portion. There
are four qualities perceivable in those who bestow cjiarity. Ho who is
willing to give, but docs not wish that others sho\dd give, hath an
envious eye towards others; he who likes to see othem give, but will not
give, hath an evil eye towards himself; he who is willing to give, and
tliat others should also give, acts piously ; ho who will not give, and
likes not that others should give, acts wickedly. Four qualities are per-
ceivable in those who go to college. Ho who goeth, })ut doth not study,
i;an but claim the leward of going ; ho who studieth and doth not go, is
entitled to the reward of action ; he who goeth and studieth, is pious ;
he who neitlior goeth nor studieth, is a wicked man. There are four
qualitiea to be met with in thoj^ who attt.'nd to hcox tlio instruction of

TEACHINGS OF THE RABBIES.

227

;io explain
easts come
n of God's
vhoredom,
Year. At
le seventh,
niiiacles in
ithe of the
f the sixth
uits of the
yeai-ly, ou

who saith :
, is a pass-
Ho who
; behaviour
Init is thine
hat is iniuo
he wicked.
1. He who
. he gains ;
3 move than
y, is pious ;
3 wickedly,
he who is
gains: he
apprehends
who with
Ion. There
Ho who is
0, hath an
lut will not
p give, and
|t give, and
[ies are per-
not study,
1 not go, is
|i, is piouB ;
e aro four
Itruction of

the sages, viz.: those who act an a sponge, a funnel, a strainer, and a
sieve : as a sponge, which sucketh all up ; as a funnel, which receiveth
at one end and dischargeth at the other; as a strainer, which letteth the
wijie pass, but retaineth the lees ; and as a sieve, which discliargeth the
bran, but i-etainetli the line flour. Every affection that depends on some
sensual, worldly cause, if that cause ceaseth, the affection ceaseth ; but
that which doth not depend on such cause, will never cease. Where do
•we meet with an affection dependent on a se;isiuvl cause I Such was the
love of Ammon to Tamar ; but that which doth not de])end on such
a cause, was the love of David and Jonathan. Every dispute that is
instituted for God's sake, will be in the end established ; but that which
is not for God's sake, will not be established. Wliat may be considered
as a dispute for God's sake ! Sucli as the disput«;s of Hiliel and Sliamai;
but wliicli is not for God's .sake, was the dissension of Korah and his
assembly. He who justitieth the public, no sin will l)e caused through
his means ; and whosoever causetli the public to sin, is not sufiered to
rej)ent. Moses acted meritoriously, and caused tlie public to oljtain
mei'it ; the merit of the i)ublic Mas attributed to him, as is said : He
executed the justice oF the J.ord, and his judgments with Israel. Jero-
boam, the son of Nebat, sinned, anil caused Israel to sin. The sin of
the public was attributed to iiini, as is said, because of the sins of Jero-
boam wliich he sinned, aiul whicli he made Israel sin. He who possesseth
those three virtues, is of the disciples of our lather Abraliam ; anil he v :o
is possessed of the three opposites, is of the disciples of tht wicked Balaam.
The disciples of our fatlier Al)raham jiossess a benevolent eye, a lunnility
of spirit ; and a lunnble, contented mind. The disciples of iialaam have
an evil eye, a haughty rij)irit, and a narrow mind. Wliat is the difference
between the disciples of our father Abraham, and tlie disciples of the
wicktid IJalaam? Tlui disciples of our father Abraham eat the fruit of
their good works in this world, and 'nherit the future one; for it is .said:
That 1 may euuse those tliat love me, to inherit subsistence, an<l I will
HI! tlniir treasures. P>ut tlie disciples of th'> wii-ked Halaani inherit
fit'hiiuiam, and the infernal ivgions, as is said : l»ut Thou. (> (Jod, shall
bring them down into the pit of destruction : Idoody and deceitful men
shidl not live out jialf their day, but I will trust in Thee.

dudah Ben Tamai said " • bold as a leopard, light as an eagle, swift
as a ro((, and strong as a lion, to do tlie will of thy Father. \\ho is in
heaven. He used to say, th»j impudent are for (Jehinnam, and the
modest for Vai-atlise. Alay it be acceptable in thy [iresence, O I^ord,
our (.Jod, and the (Jod of our fathers, that the holy temple may spfsedily

228

ha-jb;hudim and mikveh Israel.

W':

be rebuilt in our days, and let our portion be in Thy law. Ho also said^
at five years a child should study the Bible ; at ten, the Mishuah ; at
thirteen, to observe the pi-ecepts ; at fifteen, to study Gemarah ; at
eighteen, to enter into wedlock ; at twenty, to pursue the study of tho
law, and the observance of the precepts ; at tiiirty, he is arrived at full
strength ; at forty, he is arrived at all understanding ; at fifty, to give
counsel ; nt sixty, he is accounted aged ; at seventy, he is called grey ;
at eighty, he may be accounted strong ; at ninety, only fit to discourse
of the law ; at a hundred, as if already dead, and forgotten from the
world. Ben Bag Bag said: Ponder and ponder again on the law, for jdl
things are contained therein ; contemplate it perpetually, and depart not
therefrom ; for there is no quality preferable to it. Ben Hea Hoa .said :
According to the attliction which thou wilt endure, .so shall be thy
recompense.

Tho sages learned in tho language -"f the Mishnah ; bUissed is li
M'ho made tho choice of them and their learnijig. IJabbi Myer said :
He who is engaged in the study of tho law for its own .sake, merittstU
many things ; and not only that, but l\w. Avhole world is under the
greatest obligation to him. He is called a dc ir friend ; dear to God, and
dear to mankind, ho rejoiceth God, and rejoiceth his creatures ; it
olotheth him with meekness and the fear of God ; and directelh him to
become just, pious, rigliteous, and faithful ; it removeth him froni sin,
and bringetli him nearer to merit ; and the world is benefitted by his
counsel, sound wisdoui, understanding, and strength ; sis is said-
Counsel is mine, and sound wi.sdoni ; I am understanding, 1 have
strength. It also bestoweth on him empire, dominion, and ratiocination;
the hidden secrets of tiic law are revealed to him ; and he shall be as
an increasing fountain, and a never-failing river ; and it will cause him
to be Diodest, slow to anger, avul ready to pardon an injury done to him ;
thus will it magnify and exult him above all things, itabbi Joshua
Ben Levi said : Ev(!ry day, a Bath-kol proceedeth from IMount «Horeb,
whicii jiroclaimeth and saith, woe be those who contenm the law, for
whoever is not (Migaged in the study of tlu^ law, may be considered as
undei- exconununication ; as is .said : As a jewel of gold in a swine's
snout, so is a fair \vonuin, who is without discretion. And it is .said :
And tiie tal)les were the work of God, and the writing the writing of
Goil, graven upon tho tabhis. IJead not graven, but freedom ; for none
are accounted free, but those engaged in the stud" of the law ; and who-
ever is engaged in the study of the law, is ex! .ed ; as mentioned : And
from ftlattanah to Nachliel, &>c. Ho who learneth froni his a.ssociute

TEACHINGS OF THK RA.BBIF.S.

229

also said,
jliuah ; at
mrah ; at
idy of tho
>ed at full

y, to yi^e

.lied grey ;
1 discourse
i from the
law, for nil
depart not
, Hoa said :
all be thy

Icssed is li
Myer said :
ce, meritetU
I xiuder tho
to God, and
ifoaturcs ; it
cteth him to
im fro!n sin.

one chapter, sent^mce, verge, or expression, ought to behave toward him
with respect ; for thus wc find by David, King of Israel, who having
learned only two things from Ahithopel, called him his teacher, jireceptor,
and friend; as is said : But it was thou, a man, mine equal, my guide,
and my friend. Hence it may be deduced, that if David, King of Israel,
who learned but two things of Ahithopel, called him his rubbi, preceptor,
and friend, how much more ought he who learueth from his fellow, a
single chapter, sentence, verse, or ex|)ression, to shew him the utmost
respect? But this honour is naught, but the knowledge of the law ; a«
is said : Tho wise shall inherit glory, and the perfect shall inherit the
good, but nothing is really good, but the law ; as is said : For I give you
good doctrine, forsake you not my law. Thus is the law to be observed:
Thou shalt eat bread and salt, and water by measure shalt thou drink ;
on the earth shalt thou sleep, and a life of trouble shalt thou live, and
shalt labour in the study of the law. If thou actest thus, thou sha'* be
happy, and it shall be well with thee; thou shalt be happy in this world,
and it shall be well with thee in the future one. Seek not grandeur to
thyself, neither covet more honor than thy learning meriteth ; j)erform the
precepts, and crave not after the tables of kings ; for thy table is greater
than theirs, and thy crown is groiter than their crown, and the master
•who emi)loyeth thee, is faithful to pay thee the reward of thy labour.
The law is more excellent than the priesthood and royalty; for royalty
is acquired by thirty properties, and the priesthood by twenty-four ; but
the law is acquired by forty-eight things, and these are they, viz : With
study, attention, eloquence, an understanding heart, an intelligent heart,
Mit'i dread and meekness, fear, and joy ; with attendance on the sages,
the acuteness of associates, and disputations of the disciples; with sedate-
ness, the study of the Bible, and the Mishnah ; in purity, in taking little
eleep, in using little discourse, in being little engaged in traffic, in taking
little sport, in enjoying little delight, and little worldly manner, in being
slow to anger, in having a good heart, in having faith in the sages, and
in bearing chastisements; in being sensible of his situation, and to I'C-
joice in his portion ; in being circumspect in his language, in not pre-
tending to pre-eminence, in sincerely loving God, and loving his
creatures ; in loving admonition, and that which is right ; in avoid-
ing honour, and not priding himself on his acquired knowledge, nor
rejoicing in pronouncing sentence ; in bearing the burden equally
with his neighbour, and inclining him to merit, and confirming
him in truth, and ii^ peace is sedate in his study, enquiroth accord-
ing to the Hubjoct, and answereth according to the constitution;

230

HA-JEHUDIM AND MIKVEF ISRAEL.

is attentive to st\idy, and nttendeth it ; leameth it with a view
to the teaching of others, and also with a view to perform the precepts ;
increaseth his preceptor's knowledge, and is attentive to his instruction ;
and reporteth everything in the name of tlie person wlio predicted it ;
hence it is inferred that whoever reports anything in the name of the
person who affirmed it, procureth redemption for the world ; as is said :
And Esther certified the king thereof in Mordecai's name. Great is the
law, which bestoweth life on the observers thereof, both in this world
and in the future one ; as is said : For they are life \into those who
find them, and health unto all their flesh. And it is s.ud : It shall be
health to thy navel and marrow of thy bones. And it in said : It is a
tree of life to those who lay hold on it, and the supporters thereof are
happy. And it is said : For they shall be an ornament of grace to thine
head, and chains aboiit thy neck. And it is said : She shall give an
ornament of grace to thino head ; a crown of glory shall she deliver to
thee. And it is said : Length of days are in her right hand, and in its
left are riches and honour. And it is saitl : For length of days and long
life, and peace shall they add to thee. Rabbi Simeon Ben Judah, in the
name of llabbi Simeon Ben Jocai, said : Beauty, strength, riches, honour,
wisdom, age, hoariness, and many children, are suitable to the righteous,
and agreeable to tlu^ world. As is said : The hoary head is a crown of
glory, if it be found in the way of righteousness. And it is said : The
glory of young men is their strength ; and the beauty of old men is the
grey head. And it is said ; And the moon shall bo confounded, and the
sun shall be ashamed ; for the Lord of Hosts shall reign on Mount Zion,
and in Jerusalem, and before his ancients shall be glory. Eabl)i Simeon
Ben Menasya said : Those seven qualities which the sages enumerate as
proper for the righteous, were all accomplished in the person of the Rabbi
and his children. Rabbi Jose Ben Kishma .said : I was once travelling
on the road, and met a certain person who saluted mo with [»eace, and I
returned his salutation ; he then said tmto me. Rabbi, whence art thou?
I answered him, from a great city, &^ nding in sages and scribes. Said
he unto me, If thou art willing to dwell with us, in our city, thert I will
give thee a thousand thousand golden deenars ; to thi.s I answered him,
If thou wouldest give me all the gold and silver in the imiverse, I would
not dwell but in a place where the law is studied, because, at the time
of a man's departure from this world, he is not accompanied either with
silver or gold, but with the law and good deeds only ; as Ls said : When
thou goost, it shall lead thee ; when thou sleepest, it shall keep thee ;
and when thou awakest, it shall talk with thee ; when thou goest, it shall

TE.\CFIINGS OK THE RABBIES.

231

lead thee, that is, in this world ; when thou sleepest, it shall watch over
thee in the grave ; and when thou awakest, it .shall talk with thoo in tho
future world. And thus it is written in the book of Psalms, by tho hand
of David, king of Israel : Tho law of Thy mouth is better to me than
thousands of gold and silver. And it is said : The silver is mine, and
tlie gold is mine, ssiith the Lord of Hosts. Five possessions hath the
holy, blessed God purchased in this world ; and these are they, viz. : the
law is one jiossession ; heaven and eav!.h another ; Abraham another ;
Israel another, and the holy temple another. Now, whence is it to be
proved that tho law is one possession 1 Becaase it is written, tho J^ord
possessed me in tho beginning of his way, before his works of old. And
whence is it proved that heaven and earth is another possession 1 Be-
cause it is said, thus said the Lord ; the heavens are My throne, and the
earth is 'My footstool ; where is tho house that ye can build for me ? and
where is the place of my i-est 1 And it is said : How manifold are Thy
works, O Lord ! in wisdom hast Thou made them all ; tho eai'th is full of
Thy possession. Whence is it proved that Abrahana is one possession t
Because it is written, and ha blessed him, and said, blessed bo Al)rahaui
of tho most high God, po3ses.sor of heaven and earth. Whence is it
proved that Israel is one i)ossession? Becauso it is written, until Thy
people pass over, O Lord, till Thy people pass over, which Thou hast pui--
chased. And it is said : But the saints that are in tho earth, and to the
excellent, in whom is all my delight. Whence can it bo proved, that
the holy temple is one possession 1 Because it is said, the sanctua'y, O
Lord ! which Thy hands have established. And it is said : And ho
brought them to the border of his sanctuary, even to this mountain,
which His right hand hath purchased. Everything which God created,
He created but for His glory ; as is said : Every one that is called by my
name ; for I have created him for My glory. I have formed him ; yea,
I hare made him.

CHAPTEB V.
RABBINICAL CODE OF ETHICS.

Cons;iencn — T'v; highest maxim of moml law — fiod's ooiiiinaml and not our hnppi-
lu'fis th(! motive to viitue — Self love not entir.'ly (.'Xiludeil — The intL-iiml motive —
Tiun' of its appear mce — Moi'al perfection Unite and eapahle of ini'rea.se— Dnty
of advaneeiiient — Freewill — Dej^rees of virtue -There are no small sins — No
hiaiipfrable barrier to repentani'e--I)exr<;es in iin — No mm perfect— Denimm —
MiTit not transferalile — Moral judgment of oursidven— C'lassiiication of duties-
Man shdulj do by hitnsi'lf as God eonnaand:j — Colli.sicjn of duties— How
deciled — Justice jireeedes merey — Uiie's own dues these of otliers ; mid the
good of tin- whole that of a part.

RABBINICAL CODE OK KTUICH.

Section I. — The consciousness of good and evil, being the original
foundation of virtue and morality, is the voice of God in the heart of
man.

E.EMAUKS. — It is an nndeniabh? fact, tliat certain actions ai-ouso an
approving and others a disapproving sensation in our heart. We
denominate this sensation conscience, anJ invest it with a warning voice,
by which the sinner is called back fi-om his evil ways. According to the
Talmud, we may call this " the voice of God within the heart of man."
"And the Lord seized him by his garments and said, Amend!" (San-
hedrin, 102, a.) Though conscience is the voice of God, it does not im-
part to us a knowledge of the real good and the true evil ; man must be
taught by the will of God, revealed externally to himself, what is good
and what is evil, that he mny uiid(>r.st;i,nd rightly tlui voice of conscience.

The ancien* idolateis, if honest in the profession of their so-called
religion, and no intentional, but only deceived deceivers, were uneasy in
their conscience when their altars lacked human sacrifices. Therefore,
a certain preparation is necessary, that we may perceive the voice of God
within U.S ; that is, that we miiy undei-stand it correctly, even as a certain
qualification was necessary for the perception of the voice of God revealed
externally to us, and correctly to understand its meaning.

Sectio.v II. — The highest maxim of the code of ethics : Act in such
a manner, that your actions ma}- be agi'eeable to G.)d and to men.

Remarks.— " IIow may you concentnite the law into one Bentencelf
In all your actions remember the Lord !" (Barachoth, 63 a.) .et not

mercy and truth forsake thee ; so shalt thou find favor in the eyes of
God and luen." (Prov. iii, 4.1 "Which is the the straight way that

KAniNNICAL CODK OF KTIIKIS.

233

our happi-
al motive —
(Mse— Duty
II sins— No
-Di'iuoiiH —

of duties—
luties— How
3 ; aiul the

he m-iginal
le heart of

1 iirouso an
cart. Wo
ruing voice,
•ding to the
rt of man."
;!iul!" iSan-
lloes not im-
an must be
hat is good
couscience,
>ir so-called
uneasy in
I'herefore,
loice of God
las a certain
lod revealed

|z\-ct in such
new.
le Kentence Y
,et not
|tho eyes of
way that

man .sliould clioose ? That wliich will be beneficial for him — the obser-
vation of the duties towards himself — and which honors him in the eyes
of his fellow-men," that is, which is also useful to others. That by this
is not meant the way of law and justice merely, but the way of fairness
and kindness al.->o, is proved by the qutistion itself. Why ask it at all,
Jiince we possess the Pentateuch, in which the jjrecise way of the law
is pointed out J This is further j)roved l)y the exju'ession "ornament,"
(tifereth.") For not the actions of justice, nor those of simple virtue,
but the actions of kindness and genuino virtue, will make man an orna-
ment of his rft'je. *' lie whose actions find favor wiMi man, fmd« also
favor with the I^ord, and he whose actions are displeasing to men, is aliw
displeasing to the Lord." (Ds. iii, 10.)

The estaVilishmeni- of a highest maxim of moral law, has troubled
philosophei-s much. Live aecor<liiig to nature — act reasonably — endeavor
to approacli perf(;ction — obey the commands of God ; and others have
been established by philosophei-s as the highest maxims. But according
to my oj)inion, the importance of the Talmudical maxim is far greater
than the importance of these, lleligion withoui' moi-ality degenerates
into sui)ers(;ition ; and morality, toi-n away from the root of religion, is
fragile, and may be easily shattered by desirt; and seltishness. Accord
ing to this [irinciple, God oaimot v/ant us to do that which is injurious
to mankind. l>ut if the execution of that which I believe to be the will
of God, is injurious to none, then no one has a right to feel evil disposed
towards me, because, I do that which cannot huru him. " He whose
works find no favor in the eyes of men, finds no favor in the eyes of God,"
can only be understood: "He whose works are justly displeasing to men."
For superstition and religious hatred have often influenced men to be
displeased with the actions of such as have in reality lived to i)l(^aso God
and mankind. When it will have become a truism everywhere, that
<lifrerent religions cause diflerent usages and ordinances, but not diflferent
rights and duties, then men will bo able to make their actions agreeable
to God and mankind.

Sfxtion III. — The code of «^thics is no empirical principle, but
pure one ; that is, man should not be vir' lous because happiness is
acqiiired by virtue ; but becaiise God h;us connnandedhini to be so. " Be
not like servants that serve their master with a view of reward."
<Oboth, 1, 3.)

Rkmarks. — The doctrines of Kudemonology are taken into favor by
many i)hilosophers ; as for exami)le, a moral philosopher of France saya :
"lies hem mea u'out qu'un penchant decide c'est I'interest" In another

.■r\.i-1

234

HA-JEHUDIM AND MIKVEH ISRAEL.

passage, " L'amour propre, l)ien entendu." This seems designed to
express, if self-love does not degenerate into base interest, — ' Et la sousoe
de vertus, morales et premier bien de la societe." — (Duclos.) Even the
Talmiulists do not reject them wholly. " Who gives to the poor with
the intention of acquiring salvation thereby, or that his son may
live — that is, that he may be kept alive by the Lord, is still called a
j)ious man."— (Pessachim 8, a.) The objections of the philosophers to
Eudemanology, namely : That morality would be brought into the sphere
of sensuality, and that the only virtue established by such a code of
morals would consist in wisdom ; that everything necessary to make one
virtuous would then be a wise calculation of each circumstance, in it«
co^isequences, of the advantages and disadvantages which would bo the
resulc of our actions, or, as a French philosoj)her h.vs aptly expressed it :
" Un interet quclcouque, est \u\ motif et non pas une sanction. Uno
sanction est invariable et inq)rfscri{)tible, la memo en tout temps en
pour tous ; en lieufju'un interet et un motif variant a I'infine suivant
les character, los atlections, los circumstances, les lumiere.s," etc. — (La
Harpe.) Those objections are overruled by the Talmud; first, by mak-
ing a distinction between noble and ignoble interest. " Man should do
good, even if he be moved by interest ; for by doing good with an end in
view, he will be led to do good with pure intentions." — (Pessachim, 50
b.) While in another place this passage occurs: "Who dies good
from interested motives merely, it had been better for liim if he had
never been born." — (Barachoth 17, a.) And the connnentaries explain
this contradiction, by saying that a good action can only be recommended
by noble intentions." — (Tossephoth.) In the second place, these objec-
tions are set aside by the Talmud, since to it the code of ethics is a
oommaud of God, and not as to the philosophers, a product of reason.

To the Talmud, its ethics are something already established, and not
a thing to be obtained ; you must be virtuous, not because reason, but
because God recommends you to be so ; thus, self-interest may incite,
but can never compel man to do things prohibited by the code of ethicp.
The distinction consists in the different views with which the commands
of God are obeyed. And for that reason, as we have already stated, the
Talmud does not wholly reflect the opinions of P^udemonology. Still the
Talmud acknowledges the principle of virtue as a pure one, and a virtue
excited through positive motive — as an expectation of reward — as well
03 one called forth by negative motives, as fear of punishment, is a virtu©
of an inferior degree. " The convicted sins are turned into merits, if
repentance ia caused by love for vii-tue ; but if caused by the fear of

KABINNIGAL CODE OF ETHICS.

235

punishment, they are turned into erroi's." — (Yoma, 8G b.) " Man
should not bo virtuous for the Bake of tlie blessings with which the Lord
has promised to reward virtue, but because he loves God, who haa com-
manded him to bo so." — Maimon H. Teshuba 10, 1.) The following
passage is characteristic : " One hour of this life, devoted to penitence
and good deeds, is preferable to the whole future existence ; and one
hour of the divine joy of future, is preferable to a whole life on earth." —
(Aboth 4, 17.) The Talmud acknowledges hero that a single hour of
future is prefei-able to a whole life sjjent on earth. But since the highest
aim of man, consists not of future celestial joys, but of good deeds per-
formed for the sake of virtue alone, one hour devoted to good deeds, may
be preferable to all the jjys of the futur3.

Sectiok IV. — The code of ethics is the objective motive of his
actions to man, but to make his actions correspond to the law, not alone
externally, a subjective motive is necessary, an internal propensity must
exist, and this is Cixlled " the good propensity."

Remarks. — The code of ethics should be followed for the sake of
compensation and profit : therefore, another incentive must be present
in man. This is called, by the philosoi)hers, ** respect for the law ;" the
Talmud calls it "the good propensity," (Jetzer Hatol).) According to the
Talmud, man possesses good and evil propensities, (Jetzer Ilorah.) The
latter is the natural propensity, which has its own peculiar sphere of uc,
tion, and inquires not whether an action is right or wrong, good or evil,
but whether it is agreeable, or disagreeable, beneficial or injurious, and is,
therefore, not ruled by ethics, but by physical laws. The good jiropen-
sity is the delight of the soul in the value of virtue, as Kant, (Criticisms
of Practical Reason,) .says : " Two things fill the .soul with ever new and
increased admiration and awe, the more frequently and the longer the
mind dwells thereon, the starry skies above me, and the moral law within
me." Kant says, further : " Virtue enters the soul, even against the
will, and wins from bad men, also, respect, though not always obedience."
TheTalmud coincides with this : "The ^vicked are despised even by those
who derive profit from their wickedness." (Sanhedrin, 29 a). The good
and evil propensities are for ever at war with each other, the virtuous
victory will become more and more easy ; ho continues to find more and
more pleasuse and joy in being virtuous. " One good deed makes way
for another." (Aboth, iv. 2.) l?ecause man gets more and more used to
being good and virtuous, and, thei-efore, the struggle ia less difficult. But
the strife between good and evil propensities never cease entirely during
life. "Trust not to yourself till the day of your death." (Ds. ii., 4.)

236

HA-JEHUDIM AND MIKVEH ISRAEL.

Krug Bays thti Hame : '• Man cannot teel pure love, as long as he is a
sensual being. If any maintain the contmry opinion, they either speak
about the mere ideal, or believe tliat state to be acquirable through self-
deception, or ai-e boasting heroes of virttio." To this struggle may b«
applied Young's beautiful words, {Nujht Thoughts,)- — " Body and soul,
like i)eevish man and wife, united jar and yet are loth to part."

" Tiie Talniud makes, very ap])ropriately, the evil propensities
appear at the birth of the child, while the good propensitie-s make their
appearance on the an-ival of n .a -i his religious majority ; for sensual
desire exists already in the child, but respect for moral laws and ethics
are only possessed by reasonable man.

►Skctiox V. — Man is a finite being, and, therefore, his moral per-
fection can be but finite, that is, limited, and is always capable of in-
crease. Therefore, man can never be virtuous enough, but must always
strive to become still more virtuous.

IIkmauks. — " Ye shall be holy, for 1, the T ord your God, am holy."
(Lev. xix, 2.) Tliis })assage commands lis to endeavour to become holy,
even as the Lord is holy. But holiness can only be thought of in the
Lord, because his moral perfection is not capable of any increase ; man,
on the contrary, may always become holier, that is, more perfect ; but
can never acquire holiness, that is, absolute perfection. Sufficiency in
virtue is, for this reason, a vice ; Whoever does not advance, recedes ;
a pause in human perfection, is impossible. •' It has not been granted
to you to finisli the work, therefoi-e, you are never released, and may not
withdraw." (^Aboth. ii. 16.) The Talmud pictures even future life, not
as a quiet contemplative, but also as a progressing existence. "The
pious have no rest — that is, they remain not quiet in a certain degree —
not in this world, nor in the next." (Barachoth, 64, a.)

The endeavor for perfection is the task of man himself. The prin-
ciple of the influence of divine power in this respect, that is, a predeter-
mination of human actions, is rejected with great emphasis by the
Talmud. Put no faith in what the other nations say, that Qjd influences
man to become pious or to remain wicked ; every man may become
as pious as Moses, and as wicked as Jeroboam. He is controlled by no
one, no ono has pre-determined anything in this respect ; man has an
unlimited free-will ; this is a high principle, and the pedestal of ethics ;
80 it is written: Ix), I have put befoi-e ye life and death (Maimon. H.
Teshuba, 5, 2 and 3). Though another passage .speaks thus : " If the
Lord would not assist man, he would submit to his evil propensity
(Sukoth 62)." Yet this may only be understood, if no revealed religion

,i, n

TlAHniNICAI. CODE OK ETHICS.

237

cxistocl ; nuin, assistocl only by reason, could not remain victor in the
struggle of life. And since religion was given to us by God, it Ls God
who gives us assistance to oppose the evil propensity and remain pure.

Hillel, who lived in times when many theologians began to teach
man could not bo virtuous by himself, but virtue in man is effected by
the Lord, and that to receive grace man must see the [)roffero<l mea.is of
grace, and so forth, according to which opinions, no natural, but merely
a supernatural virtue existed, said, in contradiction : *' If I do nothing
for myself, who else will do anything for me." (Aboth 1, 14)

Section VI. — Virtue itself is perfect and absolute, but the virtue
of men is capable of being divided into degrees ; but since the greater
or lesser virtue consists in the intentions, a precise classification »jf, and
decision about it, is uncertain.

Rem.vuks. — "Judge not your fellow-man, if you wore not placed ia
the same position." (Aboth, 4.) But it is impossible to Vm wholly in the
position of another, or to arrive ever there. To be aide precisely to
determine the degree of virtue attained, we must take into consideration*
rirstly, the extent of the action. Though it is said : " To accomplish
much or little, is the same to God, but the intention must bo a heavenly
one," (Menachath, llO a) yet therewith is meant, if he who does little
cannot do more ; as the examjih^ of the poor man's .saci'ifice ilhistrates.
But, if it is ))Ossil)le to do more, the little cannot be valued equal to
much. Secondly, the obstacles whicli had to be surmotinted. " 2'lutt
virtue, Avhich is mentioned as praiseworthy by the liOrd himself, is when
the virtuous had to withstiuid great temptations, and to surmount serious
obstacles. (Possachitn, 113, a b). Thirdly, the; sentiments, thiit is, the
internal motives, which have co-operat(;d.

The duration of virtuous conduct which the philosophers also <pecify
as defining the degree of virtue, has a few advocates in the Talmud ;
according to it, "man may acquire his future world in oiu^ hour." (llosh
Hashana!'. 17 b.) Now, what man c:in know and measure these eir-
cumstancts? Therefore, none but the Omniscient Being can ])ronounce
a conqdeteiy certain judgment concerning the degree of human virtue.
"There exists but one who can judge." (Aboth, 4, (S.i

Section VII. — The code of ethics contains lu) trilles, no so-called
smaller, unimportant sins, since, where duty is spoken o^, everything is
of importance. Again, no absolutely great vice is mentioned therein,
since nothing can resist repentanci; anil auumdment.

Remarks. — *' Be careful in obser^ ing the least, as well as the most
important command." (Abjth. 2, 1.) "You a'lould observe ihe leiist

238

HA-JEHUDIM AND MIKVEH ISUAKL,

cotnmamls, even those which you think may bo tvodtlen imdor foot."
(Midnush Jiilkot Ekeb.) Tho Tuhnudical code of etliics further distin-
guishes itself from the philosopliical, in this respect, tliat it pronounces
mistaken actions, which, though not immoral, yet arc unlawful, that is,
in cases where tho action lias been committed, objectively against the
law, and yet no want of resi)ect for the law has occui-red, sins needing
pardon, and if the same error is repeated sevei-al times, styles it careless-
ness. Then, again, there is no vice which cannot be expiated by repent-
ance and amendment. ''The man who, having been virtuous throughout
his whole previous life, towards the end of it becomes vicious, loso3 the
whole of his merit, and is called an evil man. Ko who, having been
vicious throughout his whole previous life, becomes virtuous at lust, his
.sins will not be remembered, and he is called a virtuous man." (Kidu-
shin, 40, b.) " No sin can resist repentance and penance." (Maimon
H. Teshuba, iii. 1-1, and Aboda S(*ra 7 b.) That is, no sin is so great
and so perse vei'ing, that the sinner could not amend, and which could
not be expiated, through sincere repentance.

It is true, that some passages of >!>crij)ture have the appearance as if
they intended to convey the idea that there are some sinners who are
irretrievably lost, but it is well known that Hcripture iiises phrases and
exj)ressious as figurative as those of mini.— (Chulin 90 b.) It is, there-
fore, rather hasty of Maimonides, (H. Teshuba, (!, 19), from such pas-
sages to conclude that the Lord jjrevents the anK'nclnumt of some great
sinners, that they may perish in th(;ir wickedness. Repentance expiates
for all sins, only the Lord prevents amendment ; this is a hypothesis
not derived from the Tjilmud, and which is contradictory to the sjjirit
of Judaism. " We agreed in this opinion, that no external jjunishnient
was to be feai'cd, for the J^ord cannot make any of His creatures so infin-
itely miserable. Neither <'an any creatuiv deserve by his actions the
punishment of being miserable for ever." '* It is sin itself which 1
have to fear, lias it lieen once committed, then divine punishment
i.s a benefit, and I am sure, whenever it ceases to be a benefit, it will be
rehnised." ]f the Talmud says: " He will not be able to expiate who
leads a community to sin," then this is lirst a psychological truth, since
a fal.se shame generally prevents the founder of a sect from acknowledg-
ing his error ; .secondly, it is a conseqtuince of the .sin itself which can
hardly be amended. For. thnngji man may amend his own conduct and
rei)ent, yet how can he amend those whom he has led astray I The Tal-
mud expresses itself figuratively : "The returned founder of a sect would
then )>« in the Garden of Jklen, and those by him setlucod, echolurs iu

RAHUlNirAL CODt: OF ETHICS.

231)

^'hich coiiUl

Gehinoin. — (Yoma 7, a.) We must remark here, tliat tliougli it is said
in Abath " lie will 710^ be able to amend," in Yoma it is expressed :
*< He will scarce he able to amend," &,c.

The t ne doctrines are ap])lioable in respect to the definition of the
degrees of vice, as in the definition of the degrees of virtue, (Sec. 8,)
and in respect to the struggle with the evil propensities, rpiite the
contrary to wh:it is said of the virtuous may be applicnl. For vice
makes the victory of the good over the evil propensity, the victory of
the active moral state over the jjassive, moie and more difficult.
" One sin makes way lor another." — (Aboth 4, 2.) "Woe imto these
that draw iniquity with the cords of falsehooil, and as with waggon
ropes, sinfulness." — (Jesaiah 5, 18.)

Section VI 11. — Immoral actions may bo connnitted intentionally,
or through neglect; they may further bo either sins of commissioner
omis.sion. The highest degree of immorality is to sin from love to the
evil. In judging another, the most palliating view must be taken.

Rkmauks. — Erring actions cannot be called immoral. But the
action nuiy be committed with a knowledge of its unlawfulness, or from
unmindfulness, inconsiderat(.'ness, or precipitation. A sin from negli-
gence is donominat(Ml in the Talmud, " Sadan," an intentional sin,
" Pcsha." On immorality from love for the evil, Kant expresses him-
self thus : " Wickedness, thought of in a highest degree, consists of a
direct inclination, which, without temptations of any kind, finds pleasure
ill evil, and which leads to tlie commission of evil deeds, without any
consideration in regard to profit or enjoyment." But still both Kant
and Krug doul)ts, and doubts justly, whether any man bo capable of such
wickednes. The Talmiul denominates such avillian : "A sinneroutof spite
— that hemayoU'end." — (Mummar Chachis) ; in conti'adi(;tiou to "a sinner
<nit of sensuality. — (Mummac Ijethenbon.) It seems tliat the reason of this
may be found in the circumstance that the Talmud identities the cere-
monial and th(^ moral law ; and in ceremonial law, such a degn'e may be
thought of.

Ooncerning the judgment of othei-s, it is written : '• Jiulge each man
according to the mildest view." — (Aboth 1,0.) But this is thereby a
moral and not a civil principle. The Judg(i may and can act in
most cases according to this principle. " As long as the contending
parties are l»efore you, look uj< jn them as guilty, but when they are
destroyed, and you cease to be the judge of the pai-ties, and are again
man to man, look upon both as though none were guilty." — (Alxttb
1, 18.)

240

HA-JKHUDIM ANT) MIKVEU [SnAKl.

Skction TX.-— 'Siin-o moral jtcrfoctiou is capablo of hiMiig coMHturitly
ini;re:i,S(Hl, Initnuii virtiui may :il\vays hft viowod uh iin)t(n-fcct, aixl man is,
thenifon!, imvor witlioiit fault, 'rin.' iiioro R(»)-ious and siiiccn? am tliH
omleavoiM of man to re icli ni )i-al i>"i'f('i'tioii, the strouLjor and inoro vivid
will be tlio (!.)nsci()usiips,s of liis own iiriperft'ctions. and liti will, tlu;r< -fore,
norer ovcr-valuo his nii'iit.

IIkUarks. — " For thoro i.s not a just taui upon oartl), that docs good
and siimtilli nofc."--(K(;clv.>H, 7, 'JO.) Tin" rclaticjns of tho Talmud respect
ing funr Biblical oharactfrs. who arc saiil tr> have never sinned, is a fable,
and cannot be applied her;-. Tli(> natural deduction from the f(jregoing
will be, tiiat iio man can be proud of hi ; merit-f.

Tlie (jualities of tlio scholars <jf Alirahata arc: A kind look, a
modest soul, an 1 a humlile mind. - -( A!)oth, .'>, ID.) ■• Always Ite \('ry
humble." — (1)h. 4, G.) Tliis jiaragraph ma\' also bn t.iken in an opposite
way: No man lives who dor.'s not jiosscss .some merit. '• Tlierefore,

dcspis<! no ninn."- (f^s. -1. s.) " Never ai'connt yourself a rejirobate."

(Ds. 2, liS.) That your uior.-d strength and power to amend might never
be weakened. A rt!asonal)le bcin;,' without any nierit at ail, is the ideal
of evil, a devil and not, a man. W'e mu^t /loticc here, that the Tahnu-
dists were not free from I'.iilh in the existence of .Satan ami demons;
but they are not dcscrilHix in ilm 'I'dmud as reasonable l)eings, posses8(Hl
of an ai)Solutely i-vil v, ill. K ru!( .>-;ays : "if we do not accept accord-
ing to Dualism, the tiicory of two inlinifi- beingy, conceived in the

eternal struggle bet \\ . < n ;: 1 and 'nil, iben lie- devils nnist. be

imagined as finite being:-.." .\nd the 'I'almud coriisliitrales the projiosi-
ti(,n : " Tlie Slcdlm (e\ii j.pirits) eat like men. multiply like men,
and die like m<ii." (<'hagi'.',a Hi, a.) Tln^ Talmud relati's, e\ en of a
very kind luitured tleuiou ciilhd "doxeph f-^beila." Th(> king of
demons is not called .-^atan, lint Aslnnodai. and de.^crilied ;is ''a jovial
fellov.'.'' .And, liesidrs. tlie Talniuilical faith in demons, in""'ences
nctither a religious <ipinion, nor a leligiovis faith ; it is simply a play of
the imagination. The only Satan, as an accept<ul accuser, has entered
the sphere of p.rayers and usages through the agency of Cabbala, as
iov instancv!, the inte'-mission (if sounding the cornet on the day befon*
Ilosh ll;ishanah, therewith to confuse Satan; this Ih of no imi)ort, hut
to prov<! that the views of thwo times have .somewhat influenced the
Talmudists.

Krug cites a iramhurg corrosjumdent of November i, 1817, who
annotinces the following : "'Die devil in Hie form of a black pig, was
formally killed, lianged, and burned in Kngland, ()ct<»lx'r 14, I (Si 7."

UAIUHNICAL CODK OK KTIlIfS.

"in

IMHtUIltly

1 man is,
•{>, urn ilu<
ort; vivid
tli«r<'fore,

iloos <j;n()(l

is i\ fiiWlc.
foirL!;<)inti;

il look, ii
>, s Ix' \(>ry
n ojijiosiU^
Tlicn'toro,

irobiift!."

i;^lit never
,s the iilciil
lllf 'l';t,liu>l-
il (IfiMons ;
i, posses -hhI
)l aceoril-
•d ill the
i.nist. he
|H(j]»osi-
ike men,
•\(U of a.
kin.U' <»)'
'• a jovial

(1.

(•I1C(>S

y il phiy of
as iiulercd
'alihahi, iiH
day h(^t'oni
mpoi't. but.
leucod the

1817, wlio
pig, was
lU, 1S17."

Is it then iustonisliing tliat the Talnmdists of llSOO ye-ars ago believetl in
demons? And ho innocent wan this faith of theii-s, that they escn per-
mittetl the conjuration of demons — not for the purpose of delivering
those posseswid, but merely to talk with them. IJecause their conc(;ption
of the devil was a diilerent one from that of later times, and their Satan
was cnjiablp of manifesting good intentions, in regard to Isi'ael, in his
actions. (Beth 15athra, xvi. a. ) K. liakish there expresses the correct
ojiiiiion : " The evil pro])ensity is both iSatan and the angel of death."
Consecpiently no Satan exists (^.xtoi'nally to ourselves, but within our own
heart ; he also causes men to die through excess of sensiudity. Iv. I^ak-
isli seems to have ent(M'tiiiiied enlightened views throughout -he says :
"Tlui future world contains no hell : but th<! Lord wil; take iVom their
bodies tlu; sun of enlightenment, which i.s eoin-caled ami darkeiu'd by
the frame of tlu; body during this life ; the jiious will be cured thereby,
and live joyously in the hai)py con.seiousiu .,s of h;iving (loin- good deeds ;
the wicked will be judgfMl thereliy, and feel nuciisy in thi- fully arquirt^d
consoiousiuiss of committ(>d sin."

Skctio.N X.— -iSlerits and faults, in a iiionil respci/t, aic not tr;insfe|--
able, therefore, neither merit;; nor faults Ciiii le ]iut to iinol lier nian's
account.

JIkmAKKS. — The fathi'i's sliiill not lie ]iiit to dcMtli i'oi- flio cIiJIiIkmi,
neither .shall t!i<^ (;hildrt'ii be put to death for the lather ; eu'i'v man shall
be j)ut to death for his own sin. (l)eu(. xxi\, IG). In a jiidiei il M'lise,
this is a matter of course, since- the action e;ni be imputed only to liim
who has ( onimitted it; but in piiirt ical life, the children of \irtuous
parents enjoy a preference, conliilcnee. .I'c. Since we pre suppose that
they nvv. well educated, aixl saw good examples in the house of their
parents, 'i'he preference ami confidence given to llieiu, is (jwing in part
to an acknowledgme 't of the merits of their pa'-enls. .\iid on the con
trary, the chiMreii of wicked parents are neglected ;iiid .-noided, because
of a siispii-ioii ill regard l(( their education, and the Imd examples tlu^y
nnght liii\e had in their parental home. 'J'lierelbre Sci'ipture.says : '" (iod
visits the iniipiity of the fathers upon the children." — (ICxod. xx., 5.)
Though this occurs in e\-ery-diiy life, yet it is eontrailictory to the code
of ethics, Hinc(( what jurispi'udenc:() decrees about imputation, is also
ucknowlcdged by tho code of ethics, ft .seems that the iNlosaic decision
is not well foinided. The Talmud remarks, in one place, with reniark-
iible boldne.ss : " Four decrees were issued by Mose.s, that Imve been
aholished liy other ]>rophets." Mose^ siid: ''d'od visits the iniipii-
ties of the parent upon the children." lUit K/.ekiel has contradicted

HA-JEHUDIM AND MIKVEH ISRAEL.

hiin : " The soul that sinueth, it shall die ! The son shall not bear the
iniquity of the fathei", neither shall the father bear the iniquity of the
son. The righteousness of the righteous shall h^ upon him." — (Ezekiel
xviii, 20 ; Makoth xxiv. a.) In another passage the Talmud says :
" Moses means, should the children commit the same sins as the
parents." — (Sanhedrin 27, b.). That is, the children of wicked parents
suffer for their own misdeeds. But since they hardly would have acted
so, had they not seen their parents' example, they suffer for the wicked-
ness of their parents nevertheless.

A tale of the INIidrash says, "Zebulon made a contract with Isachar
that one should study and the other earn a living, and then divide the
gain with the one ; in compensation, Zebulon would receive one-half of
the Divine reward for the merits of Isachar." On another occasion the
Talmud relates : " llillcl was poor ; but, in spite of his poverty, ho
educated himself to be a great teacher ; his brother Avent into business
and acquii'ed wealth ; then the latter said : ' I will give yo\i half of my
Avealth, if for it you will give me half of your earned reward.' A Divine
voice then spake ; ' Though man were to offer his whole fortune, he can-
not buy love.' " 'i :.ese two passages give rise to the following conclusion:
A contract can be made for one's sui)port from another, to be able to
devote one's self to study without check by the considerations of life; in
compensation of which, half of the Divine reward may bo made over to
our supporter ; but lias one already occujiied himself with stuily, the
already earned reward cannot be sold. Tf, instead of " Divine reward,"
the M'ords "moral merit" are inserted, and in point of fact the expres-
sio]is are identical, the al)0ve conclusion is (juite apjjosite and correct.
The one man aids the other in the practice of jood actions ; without the
one's co-operation, the other could not have practised them at all, or, at
least, so completely; therefore, it is tjuite natural, and but just, that ho
share ihe moral merit. lUit if a good deed is once done, and another
wants to buy tho moral merit, then comes into play the principle :
" XeitlKiV moral merit nor moral wrung cau be made over."

SECTioBr XT. — The moral judgment of man should be frequently
ajqilied to judge his own actions. Man should always act with a con-
sciousness of being seen by a hig}\er judge. Still, both of these moral
means cannot bo looked ujton as infallible.

Remarks. — "It wo\ild bo better for man had he never boon born ; but
since he exists, he ought frequently to investigate- his actions." (Eruben
13, b.) " Every night, man should investigate the actions of the previous
day. 1'he more fre(iuently man listens to his conscience, that i'', makes

RABBINICAL CODE OF ETHICS.

243

not bear the
iquity of tho
."— (Ezekiel
ilinud says :
sins as the
eked parents

I liave acted
• tho wicked-

witli Isachar
3n divide the
3 one-half of
occasion the
; poverty, ho
into business

II half of my
].' A Divine
tune, ho can-
i£f conclusion:

to be able to
)ns of life ; in
made over to
;h study, the
iue reward,"
; tho oxpres-
ind correct,
without the
at all, or, at
just, that ho
and another
e principle :

V lV(>(piently
witli a con-
these moral

Jon born ; but

(Erubon

I tho i)revious

at i'', nu\kes

use of his power of judgment, the greater expertness he acquires in the
judgment of himself, and consequently in the practice of good and the
avoidance of evil. Frequent self-judgment also serves tho purpose of
keeping man always prepared to ap|)ear before his heavenly judge.
'' His disciples inq\iired of li. Eliezer : What is the meaning of the sen-
tence, I'epent one day befox*e your death ] How is it jiossible for man to
know the day of his death?" The Eabbi replied, " The more necessary
is it for him to repent evoiy day, since he may die the next." Maimonides
writes, therefore: Man should always look upon himself as if his last
hour Avere present, and for this icasou, repent aht-uys (H. Teshuba 78.)
But before what law may the moral power of judgment arraign those
actions depending on the will, that it may decide whether they agree
therewith or not ? l*hilosophcrs say : before that law establislicd by
practical reason. But to the T.nlnnul tho Lord alone is legislator, and at
the same time eternal judge. And this judge should be always present
to man. '' Fear the Lord, e\en as ye fear men," said K. Johanna to his
disciples. "And not more ?" was tlieir question. The Rabhi repli(;d,
"Are ye not afraid to do evil in tlie presence of other men ? Therefore,
feel awe in tlie presence of the Lord," (Berachoth li8 I).) The later
Kabbis say "1 have set the Lord always before me," (Psalm xvi. ^.)
This principle ought to be taken into the heart, and bound to the soul.
Man's behaviour, his movements and his actions, if he is aloni^, at home,
are not like his motions and actions in the jiresenoe of a great king; his
conversations with the family and tho relations, is not like what it would
1(0 if a great king were i>res('ut. If man ivflects, therefoj'o, that above
him throiuis tlie highest king, the Holy One, Idessed be his name, whose
splendor tills the earth, and sees his actions, then awe and meekness
unist make him ashamed ti) sin. Take to heart three things, and you
will never fall into sinfulness. Know what is above tliee ; an all-seeing
I've. an all-lioaring eai', and a precise account of your actions.

But neither of tlieso means is infallible. ^Mniiy a one may attril)ute
as a merit to himself what in reality is a wrong : to perstH^iito persons of
a dili'erent opinion, and convert them through the (exercise of powei', f(n'
tlie p\n'i>ose of making <:)m''s self agi'ceable to the Lord. Tlie ability of
ju<lging correctly whether actions agree with the law, or rather th(*
ability of acting according to the law, pi-esujiposes a con'ect. knowledge of
that law ; therefore, siich a liigh, yen, even \\\(\ highest \aliu* is put, by
tlie Talmud, »i]ion i prticise and minute investigiitioii of tluOaw. "The
study of 1ht> law bears a higher value than all the pre'vioiisly mentioned
commands." (Teath i, 1.) Tlie Talmud acknowledges, it is true, tluit

244

HA-JEHUDIM AND MIKVEH ISRAEL.

th.0 study of the law constitutes merely the means, but does not constitute
the aim. "Not the study but the i)ractice, is the chief thing."
(Aboth. i, 17.) Nevertheless, the study is more important, since only
this can lead to the practice, that is, the correct practice. The philo-
sophers, too, are compelled to acknowledge,, that if man does not under-
stand the laws established by practical reason, his conscience cannot
pronounce a coiTect judgment. And to him who neglects his mind,
that is, does not perfect it, rea.son wUl establish no law, or at least not
a corx-ect one.

Section XII. — The Talnnulical code of etliics has various duties :
1. To one's self. 2. To other living men. 3. To deceased men,
4. To animate beings. 5. To inanimate things.

Remarks.— It is true, the Talmud contams 'duties to God also, or
ratlier to the Talmud, all duties are duties to God ; for God is the
highest legislator, and jtulge of all finite moral beings. But since this
iu no religious code, those duties touching God alone cannot Ijo enumer-
ated here.

But in a strict sense, our actions cannot touch God. If thou sin-
nest, what dost thou ngainst him, and if thy vices accumulnte. what dost
thou unto him 1 If thou art just, wliat dost thou give liiiu, or what
receiveth He from thy hand ? The Tahu\ul also acknowledges that the
laws are useful to man, aiul not to the Lord. Well known is a reply of
llabbi Akiba : A prince asked him, to wit : " If the foreskin is such an
aboiiunation to the Lord, wliy are not uieu born ciroumcisod !" " Be-
cause," he replied, "the laws are merely given to purify man." The
ceremonial laws discussed hei"e. ai'e not the ultimat*^ aim, but iiioroly the
means to purify and perfect man, and, therefore, they arc tio duti(^s ti>
till' Lord, but to one's self.

Hection XIII. — Since man is the property of God, he has no other
rights over himself, but those granted to liim by God, and lias to oV>serve
these diities to liiniself, which God connnands.

Rem.'VRKs. — If .some one says : " Deprive me of sight ; lut off my
liand ; break n'y foot, and you shall b(i free from all bhune ;" then the
other, if he does it, is still guilty, because the body, or lather man, is not
lii.s own property. " For unto me the children of Israel are servants,
tliey are my servants."- (Lev. xxv., •'),').) On which passage the Talmud
observes : " but not the servants of servant.s."

Dtities ])re-suppo.ses rights. 1 hav(! duties to mvself, but who pos-
sesses the rights I I have no right over my foot, ov r my hand, «&c.,
Other men have still les< right over tlujui ; now >vho posHes.ses these

RABBINICAL CODE OF ETHICS.

245

it constitute
lief thing."
,, since only
The philo-
s not under-
?nce cannot
;s hia niind,
■ at U^ast not

ious duties :
ceased men.

God also, or
• God is the
:5ut since this
it lie oiunuer-

If thou sin-
\te, what dost
him, or what
'dges tliat the
1 is a reply of
1 is sdch an
ised r " Be-
num." The
t merely the
11(1 duties to

has no other
las to o^Dservc

cut olV my

u" ;" then the

i>r niiiu, is not

!ire servants,

je the Talmud

but who pos-
liy hand, &c.,
l)s.sesses tht.vse

rights 1 The Talmud would not adopt the abstraction and separation of
the physical from tlie moral man, would not elevate itself to this pliil-
osophical subtility and say : Man has rights over man, and man has also
duties to man. The Talmud says : God is the pi-oprietor of man. and
his right of jjossession God does not cancel, as long as he lets life dwell
in man. " Only when man is dead, he is liberated from the commamk
of the Lord." And this solves the question judicially. Whoever liires
out la's sti-ength to another man, is not permitted to do anything that
will diminish his strength. As for instance, a hired man is not per-
mitted to fast. Since my strength and all I i)ossess belong to (iod, it
is a matter of coiu'se, that I have duties to })reserve the Lord's property
for him. But, just for this reason, I nnist devote life and all to higlier
.-"iais, since by that sacrifice I serve the I^ord. In a philosophical view,
man can never be looked upon as the ])roperty of the l^^ord, and the
Tahinid makes use of this conceded right of possession, merely as a
iigurative expression. For it is repeated several times, " You ai-e no
servants, but children to the Lord, j^our God." This conceded right of
property expresses, thei'efore, nothing else ; but that man is absolutely
bound in duty to observe the Lord's will. Moreover, God desires man
to observe tlie duties to himself, conserpiently he is bound to their obser-
vation.

Hec'TIon XIV. — Since the code of ethics has various laws, cases of
collision between some of them are inevitable, in which cases generally
is aj)plied the rule : The unimportant duties nuist make way for the
more important ones. ]3ut what duty must be placed in the more
important position, cannot be determined precisely in all cases. TLo
following axioms may serve as indications :

1. Duties of ju.stice are more important than duties of kindness.

2. In ecpial circumstanc(;8, duties to one'y self are more important
than those to others.

3. Duties to the whole are moro important than duties to single

Remarks. — You may think, it is tnie, justice is on the side of the
wejdthy, but since he is obliged to sustain the poor, I will decide in
favor of the poor ; therefore it is written : " Favor not the poor." (Not
as it is told of Crispin — he stole leather from t\w rich, to make shoes for
the poor. For according to the Tolmudical civiljlawa, the bench of judges
may force the wealthy to contribute towards tlie sustenance of the j)Oor,
4*ven by pawning his goods, and tliis Ls the moral view of communism.)
To force the wealtliy to be charitable to tlie poor is a duty of kind-

!■■'

24G

HA-JEHUDIM AND MIKVEH ISRAEL,

ness, but to decide a case justly, is a duty of justice, and, tUerefore, the-
other must make way for this.

But not merely duties of justice, such as are commanded by the laws
of justice, or so-called compulsory duties, but also duties resulting from
the code of ethics, are more important than the duties of kinthiess. For
ijostivnce, it is a moral duty of kindness to be obliging to man, but is a
moral duty of justice, to be obliging to him, because you have promised
to do so, or out of gratitude ?

2. " Whatever belongs to thee is to be preferred to things Avhich
belong to another man." " If his own life, and that of another one Ls in
danger, man may save himself, before sa ing the other one." The cii'-
cumstances in these cases are equal, life against life, property against
property, and the duties to one's self are more important than those to
others.

"One should suffer torture, and not betray the innocently persecuted
to his pursuer." In this case the circumstances are not alike — life of
another one against the pains of thy own body — and in this case the
duties to one's self are not more important. That the whole fortune
should be sixcriticed, rather than betray the pursued to his pur.suer, is a
matter of course in the Talmudical code of ethics. Treachery is a tres-
pass of the code of ethics ; but to avoid committing trespasses, man
should sacrifice his whole fortune. IJut whether nu\n is also obliged to
sacrifice his fortune, if, therewith, he can save the life of another, since
the abstaining from sa\ing the other's life is merely a sin of omission, the
Talmudical code of ethics does not decide. It is true, one passage ex-
presses this opinion : *' INIan is obliged to In'i'e men, that they may save
the life of another." But the hire of the saviour cannot comprise the
whole fortune. The Talmudical law forbids man to save his own lif© at
the sacrifice of another's life, though the other one must lose life at the
name time. If assas.sins say to a number of men, " Give \is one of you
that wo may kill him ; if you do not we will kill ye all, ye shall all suffer
death, and not sacrifice one," but if the delivering iip of a certain person
ia demanded, amongst the threats of killing all, in case of refusal, they
need not suffer death for his sake, since man is not obliged to sacrifice,
for the life of another, his own life. " If one man is desired to kill
another, or to suflTer death, he must submit to being killed." In this case
be does not sacrifice himself for another one, but for the sake of not
committing the greatest injustice — murder. For a less important injtis-
tico, man ia obliged to sacrifice life. But on the contrary, man may not

KABBINICAL CODE OF ETHICS.

247

lerefore, tUfc

, by the livwrt
lultiiig from
iclness. For
iian, but is a
ive promise*!

tilings wbicli
her one is in
le." The cir-
perty against
than tliose to

,ly persecuted
alike— life of
I this case the
whole fortune
s pursuer, is a
chery is a tres-
respasses, man
also obliged to
another, since
if omission, the
>ne passage ex-
they may save
it comprise the
his own lif« at
lose life at the
us one of you
shall all suffer
certain person
if refusal, they
|ed to sacrifice,
desired to kill
" In this caae
bo sake of not
nportant injus-
man may not

save his own life, bv transm-essinc a law of iustice. " No one mav save
himself through the money of aiiotJier."

Concerning defence, the Talmudical code of ethics teaches the same
laws a« the philosophical. " If any one comes to murder you, get u[i
and kill him ;" that is, we may defend ourselves against a murderous
attack, even by tlie dcatli of the assailant. Tlie thief discovered commit-
ting theft, is declared to be free by holy writ. The defence, by the death
of the assailant, is permitted, even in cases where the assailant is
responsible for his actions, and even, where the 2>^irsuer has a certain
riglit to pursue the pursuer.

3, If an epidemic jnevails in a city, man is obliged to leave it, be-
cause no one may expose himself to danger of life. When the commu-
nity is sufferuig, no one may absent himself ; but the single man must
suffer with the community. The contradiction between these two pas-
sages is cancelled by the explanation. He may not expose himself to
danger, if his presence can be of no use to the community ; but does his
presence benefit the community, he is not i)ermitted to separate himself,
but must also suffer and expose his life to danger like the rest. Man is
part of a commu. :ty, and tlie duties to the whole community are more
importjint than tl'i^-o -i-j a single part, as well as those to one's self. So
Jonathan boas'e jt IJavid : " For he did put his life in his hand, and
slew the PhiluiLxi^es."- — (1. Samuel xix., G.) He has exposed his life for
the benefit of the nation.

It is true, we have seen that a number may not save themselves
with the life of a single one, ])ut a number is not a whole, but merely
several parts of a whole.

-3

CHAPTER VI.
EXTRACTS FROM RABBINICAL WRITINGS.

The Spiritual I'oily — The Israelites at Sinai — Joshua— Enoch — K. Kibbi and

Antoninus.

EXTRACTS FROM RABBINICAL WRITINGS.

Before man is born, I .^ ooiil is clothed in a spiritual body, similar
to that which shall afterwards be of flesh. The following story is related
in Sohar 71, I : When Rabbi Perachjah approached the door of Para-
dise, the entra .oe of heaven was oi)ened to him, and a voice was hoard
saying : '■ Take off from him his clothes, for tiio earthly body cannot
enter the kingdom of heaven." The cloth of Hesh was taken from him,
and he Avas enveloped in the air of the Gai'den of Eden, (in a spiritual
bodv. ) He then deliifhted in the intuition of the outtu- lieaA'en and its
angelic host. When he Avas compelleil to return to eai'th again, — as his
time was not up,- — his soul received again her fleshly body. Another
passage in Sohar says, (4(J, 4) : When the Israelites stood at the foot of
Mount Sinai to receive the most holy law, they were dressed in i>ure
and holy clothes^ — spiritual bodies — but when they defiled thenise]v(>s,
with the worshij) of the golden calf, they were deprived of that glory.
As it is written. (Exod. xxxiii., G) : "And the cl\ildren of Israel were
stripped of their ornaments by the Mount Horeb." * Again, Sohar, on
Zachar, 3, 3 : '' Now Joshua was clothed witli filthy gai'inents, ami
stood before the angel." The filthy garments must 1)0 miderstood to
mean the body with which the spirit is clothed when it is commanded to
live upon earth, because the flesh is defiled by sin in disobedience to Ood.
Jalkat Rubeni says: " By their garmMits the chihh-eu of men will l>e
known at the last and great day, whether they lived, when on earth, a
virtuous or wicked life. The actions of every man retain their impres-
sions, even upon that spi:-it\ml body with whicli the soul is clothed at
tlie resurrection.

R. Tanclnim taught : The garnumt with which the soid is clothed
in the life which is to come, is woven of the rays which are emitted from
the throne of Uod, Therefore the Psalmist says : " Light is for the
righteous, and gladness for the upright in heart." At the time when

* In the English vcvsioii it is translated : " strijuied thoiiii«iIve,8 ;" but tlie origi-
nal says ; "they were stripped," as if this was done by others.

r.XTRACTS FROM RABBINICAL WRITINGS.

249

lliblu and

3(ly, siniilar
ry is related
)or of Para-
; was heard
body cannot
n from bim,
n a spiritual
aven and its
;;ain, — as liis
y. Another
it the foot of
Rsed in pnre
themselves,
that glory.
Israel were
n, Sohar, on
pnents, and
ulerstood to
Himanded to
enoe to God.
men will he
on earth, a
;heir impres-
lis clothed at

\n\ i.s clothed
hmittcd from
lit is for the
time when

but the origi-

Enoch was taken up to heaven, everything wliicli is kei)t secret from
man, was now opened to liim. He wrote all that he saw and lie.ird in a
book and gave it to his son, but it is now lost. At that time Enoch
was clothed in i)ure light, and all those who denied God, their maker,
became confounded. Further : when the righteoxis dies, the angel of
death clothed him with a worthier apparel than that which he had in
this earthly life, by which he is enabled to enter the ])aradise and behold
Divine things. (Sohar Syn. 137.) There is a parable in the Talmud,
Tract Hanhedrin, fol. 01, page 1, which we (puite :

'■ The Emperoi- Antoninus, in his conversation with R. Ribbi, asked
the Rabbi: How can Gad — according to thy religion — punish a sinner
after death / If he summop.s the soul or spii'it of man after it has aban-
doned the body, now dead, will it not say : 'My Lord, thou knowest
that I came pure out of thine hand, and that T am not able to sin, as
there is no earthly lust in my substance. It is the body, the flesh and
blood that transgressed thy holy law.' Tiie body, if summond, will say,
'Lord thou knowest I am nothing but a lump of eai'th ; not I but the
soul which thou hast given me, indiiced me to all that I have done, Now
.since that spirit left me, I have not done anything, neither good nor bad !
Which of both will God ])unish ? The Rabbi answered : —

"I will tell thee a paralile, O Giesar, l)y which tho\i shalt understand
the judgment of God. There was once a king, vho possessed a garden of
wonderful beiiuty, and in which the fruits rijiened earlier than anywhere
else. The king had great trouble with his own ser\-ants, the keepers and
Avatchmen of the garden ; they could not resist the temptation to eat of
the piecious fruits ; they 'vere, therefore, punished and dismissed. At last
he put a blind man and a lame man in the garden, to watch and keep it.
When the precious fruits ripened, the lame keeper .said to tlu; blind :
' couldest thou see with mine eyes, or could I walk with thy legs I
How beautiful are these fruits, and how profusely are they placed upon
these trees, and how sweet must they be to eat !* After a long consul-
tation they agreed upon the following plan : The blind man, wdio had
.sound legs, ^ ">k the lame with sound eyes, 4ipon his shoulder, and
directed him. how to reach the fruit ; and thus satisfied l)oth their lusts.
Next day the king visited his garden, and observed that manv of the
{trecious fruits were stolen He summoned the keepers before him, and
said : Which of you has stolen my fruit 1 The lame man answered :
* () my khig, thou knowest that I cannot use my legs ; and were the
fniits even of precious gold, I could not reach them.' The blind man
said : ' O my king, I am blind ; I cannot see either the tree or its fruit ;

250

HA-JEHUDIM AND MIKVEH ISRAEL.

it Was, therefore not I who stole them.' But the king was convinced
that jione else hut tlie keepers couhl have taken the fruits of his
garden ; he commanded, therefore, the lame to be put upon the shouldei's
of the blind, and then punislied them together, as they had committed
the crime together. At the day of judgment, God will unite again soul
and body ; there Avill be again a living man ; and then he will receive the
rewai'd for what he has done while in this life."

CHAPTER VII.
KABALA AND KABALISTS.

Tenu (lefinofl— Two classes of the Mj-stii-al Si.-hool— Philo and the K!ilift1i.it.s — Agt>
of tlie latter .system— Its dialect — Divisions of the Science — Staiidaid works —
Axioms — Pantheism— The Jetsira and Tohar.

KABALA AM) KABALISTS.

The tenn Kabala, is a correlative with Masora. Kahal signifies
"to receive;" JIasora, "to hand down or communicate." The Kabalists
believe that God has expressly committed His mysteries to certain
chosen persons, and that they themselves have received those mysteries
in trust, still further to hand them down to worthy recii)ieuts.

There lias been always for the last two thousand years, a mystical
.school, more or less numerous, who have treated the written word as the
symbolic vehicle of an esoteric doctrine. This school may be said to
consist of two classes : 1. Those with whom that interior spiritual sig-
nification shapes itself into a philosophical system, which they never-
theless hold either from or in connexion with, a foreign or Gentile
teaching, such as Platonism. Their re])resentative is Philo. They
blend the JNlosaic law with the Gentile monotheism. 2. The other class
are the Kahalists, })roperly so called, who, from the impulse of the mind
after a deep and satisfying knowledge of the inmost mysteries of being,
have given themselves up too much to the tutelage of the imagination,
and constructed a system which combines, at once, the sublime and tho
despicable.

To become acqtiaiuted with the Kabala in its real character, the
student will find that lie must ascend to the consideration of its primitive
metaphysical principles, as laid down in the earliest documents of the
science, because in latter times the professors of the Kabala have mixed
if- with many doctrines taken from the Greek and Arabian philosophies.
Those of them, too, who, from superstition, kept themselves aloof from
the general culture of their times, abandoned by degrees, the ])rofound
speculations of which the Kabala was the result, and preserved merel}'
the grosser types, which had been used by the earlier masters only, as the
drapery of tlie truth which they veiled.

The system itself is undoubtedly of very great age. Without
spending a moment on the obvious exaggerations which refer it to Moses,
to Abraham, and even to Adam in Paradise, we must admit that, so far
back as the Tanaim, there are evident traces of its existence. The
numerous allusions to it in the Mishna and Geniara abundantly show

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252

IfA-JEHTDIM AND MIKVEH ISRAEL.

that, under the Tanaim, a certain jihilosophy, or religious metaphysic,
was secretly taught, and that this system of esoteric teaching related
especially to the creation and the Godhead, Jiereshlth and Merava. So
early as A.D. 189, the time of tlie Mislina reiluction, it was thus
recognized as an established theosophy, the privilege of select disciples.
We may, therefore, safely believe in its operation in the second century.
The style is not Talnuidic, nor past-Talmudic, so neither is it the pure
Hebr(!W of the Biblical Scriptures, but the dialect which was used by the
learned Jews at the time of the opening of the (Jhristian era. In a word,
it belongs to the i)eriod of the first Mishnaists ; that is, between a century
before, and about eighty years after, the birth of Cln-ist. The work itself
might even have been a collection of fragments of various earlier times.

The Kabiila, considered as a constructed science is, Ist, theoretical ;
3nd, practical. The practical department comprises a symbolical appara-
tus, and rules for the use of it. The theoretical pai't consists of two
branches : the cosmogonic, as relating to the visible miiverse. The
second is theogonic and pneumatological, as relating more directly to the
spiritual world, and to the jierfections of the Divine nature. The tech-
nical name of this jiart is vmose inerkava, alluding to iXw mevknva, or
chariot throne, with its attendant angels, in the vision of Providence,
described in the first chapter of Ezekiel.

In the books Jetsira and ZuImt, the Kabala is thought ; in theiu
we get the sure principles of the science laid down and explained by the
jrreat masters tliemselves. The student will master both the Jetnira
and the foliar with greater facility, if he bring with him to the task a
premonition on some axioms which the Kabalists consider to be funda-
mental, such as are the following : — 1. From nothing, nothing can jiro-
ceed. 2. Therefore, no substance that now exists lias been produced
from nothing, ."?. All existing substances aie emanations from one
eternal substance. In the act of what is commonly called " creation,"
the Eternal licang drew from Himself. 4. Consecjuently there is no
such thing as matter; strictly speaking, that which we call "matter" is
only a form or species under which spirit gives itself a manifestation.
5. So that the universe is a revelation of the Infinite ; an eminent effect
of his ever active power and presence. 6. But though all existence thus
flowed from the Divinity, yet is the world different from the Godhead, as
the effect is different from the cause. Nevertheless, as not separate from,
but abiding eminently in Him, it is evermore the manifestation of
Himself. It is the mantle with which He clothes Himself; or rather
it is a revelation of the Godhead, not in His hidden essence, but iu His
visible gloryi 7. In giving existence to the univei-se, the firet act of

KABALA AND KABALISTS.

253

the Almighty was the pi'oduction of a power or principle intimately, unci
especially, relating to Himself, to which are given the names of *' His
Holy Spirit." " His i)er8onal Word," and " His First-begotten Son,"
and which the Kabalists personify as the Adam Kadmon ; who, in Ida
turn, caused to proceed by emanation from Hiniself, all the lower forms
of actual existence in their several descending gradations. The principles
of the Kabala may be summed up in one ; and that one — I*antheum.
This character of the system appears partially in the Jefsira, and moi'e
fully in the Zohar.

The Jetsira opens its instructions with something of the tone and
manner of the Bible, and announces that the universe bears upon itself
the imprint of the name of God ; so that, by the means of the great
panorama of the world, the mind may accpiire a conce])tion of the Deity;
and from the \inity which reigns in the Creation, it may learn the one-
ness of the Creator. So far, the way of thinking is in agreement with
the common one. But now, instead of tracing in the universe tlu! laws
which govern it, so as to ascertain from those laws the thoughts of the
Lawgiver, it is sought rather to arrive at the same end by tinding some
tnngil)le analogy between the things which exist, and the signs of thought,
or the means which thought and knowledge an? priiu'i])ally communicated
and interpreted among niciu; and recourse is had for this pur])ose to the
twenty-two letters of the Hebrew ali)hab(;t. and to the iirst ten numliers.
(According to the Kabalsts, CJod is the author of tlie letters. Speech is
a revelation of thought, and the form in which intellect pronounces itself
mo.st distinctly.)

The Zohar, the seipiel to the Jefnirn, is held, from the greater
amplitude of its doctrine, as the standard and code of tlie Kabalistic
system. The title of tliis book in full is, ''Thel'ook of Splendour on
the Law, by the very holy and venerable man of <n)il, the Tana Itabbi
Sliemun C. Yochai, of blessed memorv." The bodv of tin? work takes
the form of a commentary, extending o\er the five books of Moses, of a
highly mystic and allegoi'ical character, liut the Zohar is not considered
complete without the addition of certain appendices, attrilaited either to
the sanie author, or to some of his personal or successional disciples.

When we say tliat the Zo/iar is a commentary on tlie I'entateuch,
it must be nnder-stood that the principle of interpretation is Kabalistic.
The authors consiiler tlio literal sense of the words as a covering to a
truer meaning. According to them the real doctrine is a living body, of
which the literal text is only the vestment.

It is here that they develop their most solemn theology, the truo
knowledge of the only true Cod. — Iltbrev: Lifemfuri:

■i' ■.,'.,

I Kit

CHAPTER VIII.

THE METAPHYSICAL SCHOOLS OF THE JEWS, ANCIENT AND

MODERN.

Spat. I. — Piu:cF.i)iNf} Maimonidks — The Bible nol mctajihyBioal — Origin ol" evil —
Fn>(^ will — This Talmud — Mcroabfi — Alle};;oii('iil characters of Rabliiuical litera-
turo — The Canutes — I'rogrL-ss of metaphysics among the Kabhiiiitcs — Saadia beii
Joseph — The Hook of C're,eds — The sehool at Cordova — Solomon lien (Jahriel —
Tlie Fons Vita' — Bahya Ix-n Joseph — Juda ha TiCvi and the book Khozari —
DiU'ercnces between theology and i)hilosoph3-, and attempts at reconciliation —
Maimonidcs — ilore JJevochim — Prohibition and burning of his works.

Seot. II. — SfusKQUKNT TO Maimoxiiiks — Fabulous accounts of the Kabala- Yetsira
and Zohar — Date of the Zohar — Contents of the books — Theories of the origin
of evil — Cabalistic theory — The manifestati(ni of (lod — Theory of emanation —
liemarks on this system and comparis(ni with other systems of ]ihilosop]iy—
Neopltitonists and (inosties — Tlie Cabala and Christianity — Shem Job — Judaia
Penini— Joseph Ibn Ciispi — Marter Leon — Moscn ben Joseph — Ahron ben Elias,
tlie Caraite — Decay of Peripateticism— Jose]>h Albo — Abrahiim Biliago — Josepli
ln;n Shem Job— Klias del iledigo — Expulsion of the Jews from Sjiain — Abraham
;ind his son Leo — The Dialogues of Love— Close of the history of Jewish mota-
]diysics with the sixteentli century — ilodern jdiilosophers not peculiarly Hebrew.

MKTAl'IIYSICAI, SCHOOLS AMOXfiST THK JKWS, llOWN TO THK TIMES OF

.MOSliS MAIMOMDKS.

TIic ])iirt of M. Muuk's v.ovk wliii'h treats of Jewish philosophy, is
nocessarily sliorter than that which refovs to the Arabs. If we oxcejjt
Ihn-Cehirol, Closes IMaimonick'S, Leo lialtraeiis, iind a few otliers, all
the ineclia?val writers of Ifeltrew origin were mere Biblical commenta-
tors, or else they excerciseil their ingenuity in illustrating the mysteries
of Rabbinical literature. Still, liowever, tlie (piestion we are now ap-
proaching deserves to be thoroughly examined.

The books of the Old Testament jir(>sent to us no system of jthilosophy
in the generally received sense of the word; no trace can bo found there
of those speculations in which both th<i Creeks and the Hindoos so freely
indulged ; the Hebi-ews, as M. Munk r»Mnai'ks, did not seek to i)enetrate
into the secret of heutg ; the existence of God, the spirituality of the
soul, the knowledge of good and (!vil, were with them a mattcu- ui fdith,
not tlie result of a series of syllogisms. And yet to every tliinking
mintl, tlie existence of (nil in a world created by Him avIio is the
Supieme (lod, must have always been a most puzzling ]>roblem. How
can it be admitted without seeming to itnjiosii limits ui)on that;
Being from whom no evil can ]»roceed ] And liow can these linuts be
acknowledged without thereby denying the unity of tlie absolute God —

METAPHYSICAL SCHOOLS OF THE JEWS.

•255

:nt and

ill ol" evil —
iiical litera-
-Saiidia lien
•u Gabriel —
k Ivhozari—
jnciliation —
ks.

lala - Yi'tsira
if the origin
cinauation —
pliilosoiihy—
.loll— .luilaia
m bcu Klias,
lago— Josopli
ill— Aliraliaiii
Ji'wi.sh iiu'ta-
iarly Hebrew.

TIMES OF

lilosopliy, is

f -vvo except

others, all

commenta-

10 mysteries

vvi) now ap-

Ifpliilosopliy
tbuud there
loos so freely
to iionetrato
liility of the
;tcr oi/idth,
■y thinking
who is the
llom. How
upon that
liso limits be
lilutt! Ciocl —

■without falling into Dualism ? The answer given to these questions by
the Mosaic doctrine, may be summed up as follows : —

'* Evil has no real existence : it has no place in creation ; which,
being the work of God, cannot at the same time be the abode of evil.
At each period of creation, God saio that it loas good. Evil enters this
world only when intellect makes its appearance ; that is to say, at the
moment when man, having become an intellectual and moi-al being, is
destined to struggle against matter. A collision then takes place be-
tween the intellectual principle and the material one — and from this
collision evil results ; for man, gifted as he is with moral perception,
and enjoying the freedom of his movements, should endeavour to make
his actions harmonize with the suiiremo good ; and if he allows himself
to be conquered by matter, he reduces himself to become the artizan of CAil.
This theory of evil, contained in the third chapter of Genesis, is intimately
connected with that of the '■ lom of will, which is one of the funda-
mental doctrines of Mosaism , man enjoys the absolute liberty in the
use of faculties ; 'life and good, death and evil, are set before him.*
(Deut. 30, 1.^, 10.) It is important to bring out here, in all its force,
this doctrine, in suliordiuation to which the Jews have always jtlaccd the
various metaphysical speculations of foreign origin, which they embraced
at different epochs. The dovelopment of this theory, in its connection
with Divine Providence, and with the will of God, considered as the sole
cause of creation, has ever Iieen deemed, by Jewish teachers, one of the
most important tojiics for their meditation."

AVe do not think it necessary to give any details respecting the
state of Jewish theology during the golden age of that nation. 1'he
observations we might make on the various books of the Old Testament,
or on the sects of the Pharisees, Hadducees, aiul Essenes, would be mere
repetitions, or resumes, of the able disquisitions published in iiioderu
cyclojia'dias. \Vc shall, therefore, go on at once to the first centuries of
the Christian era, and consider the Jews as they stood immediately after
the appearance of the promised Messiah. The circumstances amidst
which they were thrown, told most unfortiuiately upon intellectual cul-
ture ; in the first j)lace, the nation was absorbed by the political struggles
which followed the terrible catastrophe of Jerusalem ; and when, after
the unfortunate attempt of Barcochebns, the doctors who succeeded in
escaping from the vengeance of the Uomans, Ix-came convinced that
Jerusalem could no longer be tli*? centre of their worship, and the head
ipiarters of the Jewish community, their first ctiro was to strengthen the
bonds which could link together as a religious society the children of

If !

256

HA-JEHUDIM AND MIKVEH ISRAEL.

Abmhani, throughout all the civilized world. Tho system of the Phari-
sees embraced, by the majority, diu not allow of merely confirming the
authority which belonged to the sacred books ; it was necessary that an
equal weight should be attached to traditional interi)retations and de-
velojrtnents, which had till then only been inculcated by oral teaching,
for tho few partial written rej)rod\ictions of the commentaries could not
aspire to the honours of cauonicity.

Such was the origin of the Afinhna, which appeared during the firat
quarter of the third century, and which it took three hundred years to
annotate, to discuss, and to amplify. At the .same time, an immenso
critical undertaking was begun, for the purpose of fixing irrevocably the
text of the sacred books, from a collection of the most authentic ^ISS ;
and, in their desire for accuracy, the Rabbins went so far as to count
tho letters contained in each book. 1'hrougliout the voluminous com-
pilations which remain to us, and which were made during the first five
or six centuries of the CHiristian era in the Tahiimd, as well as in tho.
allegorical inter[)retations of the Scriptures, there are only few traces of
meta])hysical speculations. If we often find there, reminiscences of
Kabl>alistic doctrines, they bear almost exclusively upon aiigelology,
and exoteric points ; the existence of the speculative j»art of the
Kabbala, is revealed to us merely by the mention of the mysteries con-
tained in the Jicreschitli, or the first cha[>ter of Genesis, and i)i. the
MercaM, or visions of Pjzekiel.

A complete account of the Talmud, its histoiy and its literature,
would recjuin; a separate article ; but to give our reader an idea of what
may bo called the esoteric doctrines of llalibinism, we shall put together
a few passag<'s relating to the Mercab/i, just mentioned. After discours-
ing of tlie angels and other s]tiriluiil intelligencies which occupy an
intermediate ])lace between Ood and man, Mainionides says :—

*' That which we have said in these two chapters on this .subject, is
as a drop of the ocean in comparison with what ought to Ix^ explained
under this head. Moreover, the explanation of all tho radical princi-
))les. contained in these two chai>ters, is called the ruattpr of the chariot.
The sages of old have directe<l tliat no one shall lecture upon these sub-
jects except to a single person, who also must be wise antl iutolligent by
his own kr.owledge, and, even then, we nuvy oidy point out the ])assages
to him, and inform him very little of the matter ; and he 1)eing
intelligent by his own knowledge, may become acquainted with the end
and depth of the matter. Now these tiling?* are exceedingly jtrofound,
and not every intellect is ca))able of sustaining iieuj ; wherefore Solomon

METAPHYSICAL SCHOOLS OF THE JEWS.

257

in his wistlom says resjiccting tlicm, by way of parable, ' The Lambt are
for thy clothing^ — (Prov. 27, 20.) So the sages say as an explanation
to this i)arable : " The things which are the. mystery of the universe, let
them he as a garment to thee ; meaning : Lot them be kept to thyself
alone, ami do not discuss them before many people. Thus also he
(Solomon) says respecting them : ' TiCt them bo only thine own, and not
strangers with thee (Prov. 5, 17.) Again, with resjiect to them he says:
'■Honey and milk (arc) under thy tongue' (Song of Songs, iv. 11), which
the sages of old explain in this manner: ^The things which are like honey
and milk ought to be under thy tongue.'"

That the matter of the chariot refers to the first cliapter of Ezckiel,
is apparent, from the following quotation : —

"How far (i.e., to which verse of the chapter) is (it called) the
matter of the chariot '\ The Rabbi says: 'Even to (the words) ayii I
taio as the color of Hashmal,' recorded last {i.e., in the twenty-seventh
verse of the chapter, and not merely to the J/ashmal mentioned in the
fourth verse.)

" Rabbi Isaac says: *To (the word) Hashmal; as far as the word
N"1M1 end I sdir, we may point out the passages (to every learner), but
thence further, if he (the learner) be wise and intelligent by his own
understanding, we may, and if not, we may not."

We are led to conclude, first, that the matter of the chariot was an
aliogorical and mystical commentary on the first chapter of Ezekiel.
Hccond. that those persons who were allowed to study the matter of the
rhariot, were ]>reviously made accpiaintod with a similar exposition of
the first chapter of (?;"nesis, designateil as the matter of creation. Third,
that l>()lh these speculations wore of a strictly esoteric character, and
r«'scrv('d for a liinit('d numbiu- of duly <juaUlied fituiU-nts.

Refoi-',' we pris< on to examine the intellectual condition of the Jews
at the time of jMaliomet, wo would say a f<!W words on the use of Rali-
biuical literature. There is no doulit tliat tlic undii.' [U'omiiicnce given
to allegoiy, couj)l<>d with a tervile attachment to logal ami ritmil
traditions, have too often filled the Talmud with the most extraordinary
pucriiitirs : but it \\ould be wrouL';, on the t)tlita' hnnd, to denoinice the
f'ludy of Hebrew t]ieologic:il wi'itiiigs as unproii(;'.b!»> and worthlrss.

The intellectual dovelopmcat of tlii> Arabs under Mahomet, \va«s
Iclt most, strongly by tim synagogue. (Vrntroversies arose, of a nature
totally (liirerent from those to which the Ral>bis had been hitherto
accustomed ; and it I'ccamo evident that the wctpons supplied by the
Talmud would Jio longer prove suthcicut. During tlu; reign of Abu-

258

HA-JEHUDIM AND MIKVEH ISRAEL.

Dja'-far al-Mancur, second Klialif of the Abbaside dynasty, 'Auan boii
David, one of the chief Jewish doctors of the Academy of Babylon,
placed himself at the head of a party whose purpose it was to throw off
the Rabbinical hierarchy, and the yoke of tradition. 'Anan proclaimed
the rights of reason and the pi-inciple of free inquiry ; acknowledging,
however, that traditions, by allowing more flexibility to the sacred text,
enabled Judaism to become progressively perfect, he did not, like the old
Sadducees, discard the necessity of interpretation of every kind of
ti'adition ; but he wanted both always to be in perfect harmony with
reason as well as with the text of the Holy Scriptures ; and he contested
tho compulsory observation of a number of laws inserted in the Mishna.
The members of this sect assumed tho name of Karaim (toxtuaries or
upholders of the text), and they are known amongst niodoni authors as
Caraites. It has been objected that for want of fixed principles, and on
account of their acknowledging no other authority than the indiviilual
©iiinions of their doctors, the Caraites ended by building up a nisuss of
contradictions and fine-drawn arguments, much more difficult to clear up
than tho Talmudical discassions; but, on the other hand, no one can
doubt that Caraism, at least in its earliest manifestations, hud tho result
of giviug to Hebrew doctors a salutary impulse, by euii)loyiiig the wea-
pons of reason to attack llabbinism, and by com])eIliug the llabbis to
have recourse to the same arms in self-defence. The ('araitc^, besides,
were alone fit to found a true system of Biblical exegesis by an uUianco
between theology and metapliysical speculations. In this respect they
were no doubt very much influenced by the ex;iniplo of the Arab ifof-e-
callcmin; for their doctrines, and their position as schismatics, gavo
thorn many features in common with tho Mut.azales, who had originated
nraongst the Mahometans the science of the Calain. Tho Carai'e divines
adopted themselves th(^ designation of Motecallr,mi)i ; and IMainionidos
tells us positively that they borrowed their arguments from the lilussid-
man MotrcaUemln. These arguments had for their object tho establish-
ment of tho fuiidamontal doctrines of Jiulais?n on a metapliysical basis.
Tho theologians, both Mahometans and Jews, were much indebted to tho
dialectics of Aiistotle, which were then begiuning to be known amongst
tho Arabs, although th»>y made use of these newly ac^quired weapons for
Uio p\ir';ose of attacking the jihilosophical theori(!S of the Htagyrito.

Tho principal positions maintained in the works of tho Caraites, are
tho following . 1st. Original matter has not always existed; 2nd. Tho
world is created, and consequently it has a Creator ; 3rd. Tho
Creator, who is (Jod, ha.s neither beginning nor ond ; 4th. He is a jturely

MOTAPHYSICAL SCHOOLS OF THE JEWS.

•259

spiritual being, and ia not enclosed within'the limits of space ; 5th. His
science embraces all things ; 6th. Hia life consists in intelligence, and is,
itself, pure intelligence ; 7th. IIo acts with free will, and his will is in
confonnity with his omniscience.

None of the works of the most ancient Caraito doctors have oome
down to us, and we know them only through a few scanty quotations to
be found in recent writers. One of the most celebrated amongst them,
is David ben-IMaranal-Mokammec, of Racca in Arfik-Arabia, who flou-
rished during the ninth century. lEis work is quoted by some Kabbin-
ites, such as l^a'hya and Jedaia I'cnini, who do not seem to have been
aware that he was a schismatic. We ai'o thus l)rought to the conclusion
that bcn-Mcrvanal only discussod fundamental doctrines admitted by
both sects, and that his works had not a polemical character. Wo aro
informed by Jepheth bcn'-Ali (tentii century) tliat he maintained, amongst
other points, tlio pre-enunence of man above the angols, ius being the
mici'ocosm.

The iuibbinitos, or followers of the Talmud, speedily prolited by
the examjile which the Caraito doctors hud set them ; and they endea-
voured to strengthen their own religious edifico through the help of
arguments borrowed from the meta[)hy.sical teaching of the day. The
first man who made this experiment with some nuiasure of succc.ss, and
whose doctrines obtained some authority amongst the Jews, was 8aadia
b8n-Jr-50[)li al Fayyoumi, celebrated as an exegctical writer, a divine and
a Talmudist, and at the same time one of the most powerful opponents
of Caraism. Amongst his numerous Avorks, the one which iut<'rest.s u.s
chielly, is his book of Crccdn cuul Opinions, Avhicli lie couq)osed in Arabic
(034); it was translated into Hebrew in the twelfth century l»y Jtiln.uda
Ihn-Tibbon, went througi: several editions, and has lately been clothed
in a C-lerman dross by Al. Furst. Togetlier with tlie authority of Scrip-
ture and tradition, Saadia acknowledges that of reason ; he assei'ts nob
only the right but th(! duty of examining religious belief; for, says he,
our faith must be an intelligent one in ortler that it nuiy be both
Htrcngtliened, and capable of defending itself against attacks from witli-
out. Reason teaches the same truths as revclatiuv • but through the
help of the latter wo arrive more speedily at tlie i .vledge of those
highest verities which, by the assistance of the former, we could obtain
inly with much laV)our and difliculty. The tojncs discussed by Saadia
are, in general, those to which we have already alluded in speaking of
the Oaraites: the unity of God, His attributes, creation, the revolatiim
of tJie law, the nature of the human soul, etc. A few points of &

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260

HA-JEHUDIM AND MIKVEn ISRAEL.

secondary nature, beyond the cognizance of reason, such as tlie resuiTcc-
tion of tho dead, are admitted hy him, and he merely shows that they
are not rei)ugni<nt to I'cason. lie qualifies as absurd and utterly rejects
other doctrines which had then become popular amongst the Jews ; for
instance, the transmigration of souls (^lib. 6, cap. 7). In his commentary
of the book of Job, Saadia denies tho existence of Satan, and asserts —
o])inion extremely bold, considering the time in which he lived — that
Satan, as well as the sons of Ood, mentioned in the beginning of the
book, were nothing but men.

Polemics occupy a large space iu the JJook of Creeds ; and they are
interesting to us, because they bring before us, the opinions which were
then current in tlie domains of religion and of philosophy. We thug
leurn that the Jewish metaphysicians had adopted, like the Metecallemin,
the dectrine of atoms, which they deemed eternal ; others, unable to
resist the consequences of rationalism, rejected all the miracles, endeavor-
ing to explain them by natural causes. Philosophy, we should add,
occupies in Saadia's works only a subordinate place ; it is tho hnndmaid
of religion, and used merely as a weapon to d(!fend tho articles of the
Jewish fai*h.

Pateticism had at that time only maile small progress amongst the
Arabs ; it was just Ijeginning to establish and strengthen itself through
the labors of Al-Farabi. The only points of the Peripatetic meta])hyaics
which Saadia discusses, are the cutegoiies, antl ho proves at some length
that they cannot be applied to (Jod (lib. '2 cap. 8.) His theory of the
creation of matter, is an attack tigainst tho pliilosophers of antiquity in
geneml. Amongst the Jewish authoi-s whose names have been handed
down to us, Saadia is the first who taught systematically the doctrine of
creation ex nihilo, which had been undoubtedly jirofcsscd before him by
the C'araite divines. Saadia demonstrates it especially in an inlirect
manner, by a lengthened refutation of all the systems contrary to it (lib.
1, c:\\\ 4) ; the will of CJod is the only principle which he introduces as
the <Muao of creation. Another point fully developed by Saadia, is that
of the freedom of the will, founded upon tho fourfold evidence of the
senses, of reason, of Scrii)tur(', and of tradition (li\). 4, cap. 23). The
great mei'it of Saadia, is that of having taught his contemporaries not to
h'ar the light of reason, but, on the contrary to believe that religion finds
in rtjiisoii a firm su]>port. Tie tlier(!l>y prepared the introduction of real
phiU.sopliical studies amongst his fellow-religionists, and inaugurated the
glorious epoch of the Jews of Spain and of Pi'ovence.

Shortly after Saadia's death, the metaphysical writings of the Eastern
Arabs begun to spread themselves throughout Spain. At thf^ same time

METAPIIVSICAI, XCIIOOLS OF THE JEWS.

2G1

iUlTCC-

t they
rejects
's; for
lentary
serts —
I— that
of the

hey are
:h were
Ve thuii

aable to
ideavor-
jld add,
mduiaid
•j of the

mgst the
through
,a])hysics
10 length
y of the
iquity in
handed
ictrine of
him by
iu lirect
,0 it (lib.
duces as
1,, is that
e of the
). The
IS not to
on finds
of re;i.l
ated the

I Ea3ter«
(mo time

the Spanish Jews threw off, as a ti'oublosouie bunion, the religious autlior-
ity of the academy of Sora, founded a rival school at (.'ordova, and under
the impulse of an crain(!nt jjliysician, Hasdai-ben-Jsaac-ben-Hohafiout,
then high in credit at the court of the Klialifs, became distinguished in
all tlif liranclu'sof sacred and jirofane literature. It is commonly thought
that tho Mussulman philosophers of Spain were the teaciiers of Jews in
the pursuit of iMctaphysical researches; as far as Maimouides and his
8uccessor.s are concerned, the assertion is trui; ; but the example of Ibu-
O.ibriel (Ariccbron), whom we must now consider, proves that the Span-
ish Jews cultivated philoso])liy with the greatest success, before that
science had foimd amoiigst the Mahomcdans a worthy rcjiresentativc.

Few names liave been fio po])ular amongst the Jews as that of
Solomon iien (Jabricl ; a great number of his hymns are even now )>re-
served in tho Hebrew liturgy of all countries. Yet all that we know,
with certainty, about his life is. that he was l)orn at Alalaga and educated
at Sirag)Sia, whero he compose 1, in 1015, a treatise on ethics. We
know neither the date of his birth or that of his death. Acoordijig to
tho chronicle of Abraham Zacuto, he died at Vaieutia in 1070 ; but this
indication has been (piestioned. One of the poems ascribed to him bears
date, llegira, 401, (lOG'J.) We know that he compo.sed an eh-gy ou
Haya Gayon, chief of the Jewish academies of the East, and who died in
1038 ; we have also another elegy by him on a certain Jekouthiel, killed
in 1040 ; and as it is probable that these poems were composed sliorily
after the death of the two individuals who were the subject of them, we
must assi,crn IO'J.5 as the latest year that can bo named, with anv proba-
bility, for Ibn Oabriel's birth. From tho various evidences brought
together, it is clear that our poet-contro\ersialist began to make himself
known as a philosopher, about the middle of the eleventh century. His
works are numerous ; but tho only one which we shall consider here, is the
" Fons Vita,'," a I;atin translation of which was discovered some years
ago, amongst tho MSS. of the Paris Jmperial Ijibrary. The three prin-
cipal points of ibn Cralniel's .system, refer to, 1st : The theory of form
and matter ; 2nd. The Oriental, or rather Alexandrine view of emanation,
carefully restricted within tho limits of the universe ; 3rd. The attempt
made by tho author to place a Pantheistic system of co.smology, an
intelligent and all-powerful will, a free and powerful God, thus prevent-
ing, if we may so say, the fatal current of emanations from ascending as
high as the Divine essence.

Metaphysical science, which o^aglii to bo preceded by logic and
psychology, has for its object three thuigs : 1st. The knowledge of matter

162

IfA-JEIIl'DlM AND MIKVKII ISItAKI..

ami of form ; 2n(l, That of tlio Divine will, or of the creative word ; 3rd.
That of the primary substiiiice, or of tJod. This lust point can l)c .seized
by man only in a very imperfect manner, and is l)eyontl the range of
metaphyainil hpeculution alone. The will, Jirst efHcient cause, and
whose «!.s.sence contains the form of all things, holds the middle between
(jo.I and the world. It is not from the Divine intellect, hut from the
will that the crciition emai\atcK ; that is to .say, creation is not a necessity
but a free act of Clod. (Jod gives freely to the world the perfection ho
chooses, and what the inferior worlil receives from 'he will, is very littln
compared with what remains in the will itself.

The Divine will manifests itself gradually through dilFerent hypos-
tases, and proceeds successively from the simple lo the compound.

The lirst and direct emanations of the Divine will are matter and
form in their highest univer.sality ; universal matter embraces at the same
time the sjuritual and the bodily world ; this power or faculty of being
exists in everything, that is, with the exception of God, who is the
Absolute iJeing, always acting. Matter receives from the will, exist-
ence, unity and substantiality, which constitute together tiie most
universal form.

The universal soul is the second hypostasis ; it manifests itself in
three different manners in the universe (macrocosm) as well as in man
(microcosm), lieing in itself the principle of life, througli the rational
soul, it is connected with the intellect ; whilst by means of the nutritive
faculty, it is connected Avith nature. Nature is a simple substance, distinct
from the world of corporeity, bodilj' substances ; it is a superior force,
which governs this world, and especially imparts to it movement. This
force being more directly in relation with the sensible world, than are
the superior substances of the soul and of the intellect, we might desig-
nate it as natura 7i<%turans, by opposition to the world of corporeity,
which would be the natura nalurata ; but we must bear in u)ind that
Ibn-Gabi*iel does not, like Giordano Bruno and Spinosa, identify the
natura naturans with God ; on the contrary, for him it is only one of
the inferior hypostasv?s of the Divinity, and is under the dependance of
the superior hy[iostases which act in connection with it.

The substance of natun^, which is the last of simple substances,
forms the limit between the spiritual and the sensible worlds ; from it
emanates the world of corporeity, in which we likewise distinguish
various degrees, in passing always from the simple to the more com-
pound. Here begin time and space ; space is an accident which mani-
fests itself at the inferior extremity of form. It is, first, the imperishabl*

'«3

METAPHYSICAL SCHOOLS OF THE JEWS.

263

heaven with its various spheres, and, then, the subhinarj worUl, or that
of birth and of destruction.

With this system of emanation is connected what the author says
respecting tlie different manifestations of matter. In the various grtt-
dations of being established by Ibn-Gabriel, we can distinguish four
different riuilCers (if we can make use of Kuch an expression), placed
within one another, and particularizing themselves more and more as we
proceed downwards. 1. The absolute universal matter, or that which
embraces .at the same time the spiritual and the bodily worlds. It is
generally substratum of all that is, except God. 2. The bodily universal
matter, or that which serves as a substratum to the forms of corporeity
and of quantity, and which embraces together the celestial spheres and
the sublunary world, .3. The matter common to all celestial spheren.
4. The universal matter of the sublunary world, or that of the elements,
seat of contingency, and which oiir author designates as tiatiiral general
matter. To each of these four matters, corresponds a universal form, and
these ybrm.s, in the same way as their resi)ective 'matters, particularize
and condense themselves more and more, in proportion as we descend
the scale of beings.

Porms in general are of two kinds : the one, constituting the essence
of all things, in common to all that proceeds from the Divine will ; the
other, limiting being more and more, varies at each degree of the scale
of beings. The former of these kinds is anterior to the latter ; for
matter has, fii-st, the faculty of being in general, and it is only when it
assumes the forms of existence and of substance, that it becomes such and
such a thing in particular.

As the whole universe is one single individual, the superior part of
it is the prototype of the inferior, and from a consideration of the latter,
we can judge of the former, and penetrate its mystei'ics. The higher wo
ascend, the more insuificient is our knowledge. The will is impenetmblo
to our unassisted mind, and we can become acquainted with it only
through a kind of ecstasy which places us in the sphere of the Deity. In
accordance with this proposition, Ibn Gabriel hei'e and thei-o attempt*
to prove the existence of the Supremo will, not by rigorous demonstra-
tions, but by mere inductions. The primary substance is inaccessible to
us, and if wo know it, it is only through tho actions which emanate
from it by the medium of the will.

Such are the principal features of Ibn Gabriel's system. The reader
■acquainted with the histoiy of metaphysics, cannot fail to recognize in ii
the traces of a three-fold influence, viz : That of the Jewish traditionB|

2G4

iiA-Ji;nui)ni and mikvkii israf.i.

tliat of AristoUo, und esitccially that of Aluxamlriiio Nco-riatonists.
One oC tlio most essontial points in llni (labricl's iloctrinn is, tliat he
ftckn()\vlo.lg(>H the existoiico of the material |trinc'i|ilo iix heinj^ oi a luiicly
intolli^'il)h) natiirn ; now on this point ho is entirely in ai^'it'i'nicnt with
Plotinus, ami it is ('rron(H)Usly tliat ho has been considi-itMl as the (irst,
who asci'iljcd a n'atcrial principle to tla; .soul ami to the other simple
8ul (stances.

We need scarcely .say that Hm (jlahriors theory alioiit ocstaoy in
identical with that hotii of the N(>o-l*latoiii»ts, and of tin; .sceptics of
oveiy S(;iiot»l, lioth ancient and modern.

The Jewish theologians conld not fail lo notiro the (lanf.,'(!rs which
threatened relii,don, in consecpiencn of the rapid .stridiis made by
philosopliy. iJa'hya IJen .Josepli, (done of the eleventh centnry), tried
for the (irst time, in his treaties on the Di'llrs of tlic. Hfuu't., to prcsenl a ,
complete and systematic theory of the ethics of Judaism, lie began by
an essay on the " Unity of (iod," a. worlc in whicli he munifestod an
evident predilection for Saadia's method, althongh In^ K'l^*^' I'roofsofan
intiniate ae(iuaintancc with all thft dill'enMit parts of the Peripatetic sy.s-
tem. The snperiority which he assigns to practical ethics over mere
speculation, renders him similar to Al-()azali, whose contempoi'ary ho
was.

A inoro direct i-eaction was manifested in ihu Ixjok Cosri, or,
better, Khor.ari, composed aliout lllO by (he celdn-iited poi;t, .liidah
ha Levi. This A'hrr.'O-i proliably helped U) revi.s<; the ytudy of the
Kabbala.

The elVorls of tluda llaLevi wore not pi)W(nfnl enough lo deal a
decisive blow at the study of p/hilosophy, which had just then been
taking a fresh start, in consequence of the brilliant labours of Ibn-Jkdja.
But the re.'ictionary movement emboilied in the h'hozari created an
extraontiuary amount of fermentation. The doubts and fpiestioning.s of
oven the mo.st enlightened and independent thinker.s of that epoch, aro
faithfully ])ortraycd in the JUltlical commentaries of the celebrated
Abr'.ham Ebn-Ezra, where wo .seo a singidar ndxture of rational criti-
cism, and of puerilities borrowed from the Kabbala, of ideas sound and
worthy of a philoso[)hor, and of astrological superstitions.

Abraham ben-David, of Toloc'-^, tried, in hi.s book entitled tlio
Sublime Faith, to reconcih; the .lewish theologian.s with Aristotelic
philosophy, but this attempt did not much succeed. In order to bring
about, if possible, an oitp.nte ron/iale between Judaism and inetaj)hysics,
it was nece.s.sary that a man should com^, forward thoroughly acquainted

MITAIMIVSICAI, SCHOOLS Ol" Tlir. .) KWS.

•2ruy

latonists.
;, that lie
r a jmroly
icnl with
i the lir.st,
er simple

cc-slany iii
.sceptics of

f»(>rs whicli
iiiatlo by
tury), tried
() iircscnt u. %
c l)e^au by
nilVstod an
proofs of an
ipatclic sys-
ovoi- moro
nnporaiy ho

Ic Cosri, or,
„„,.t, .ludah
udv of the

U to di:al Ji-
lt th*'U bccu
If Il.u-lUulja.
•reatcd un

I'stloiung.i

epoch, aro
lobrated

ilional crili-
souud and

titled tho

Avistotolic

Ik-r to bring

Inetaphysics,

acipnua

tod

with them both, joiniii;:^ caimuos.i and lii(i<lity witli rnor^y and d(|)tli,
capattio ity cxtonsivo Icarniiif^ and soarrliiu;^ criticism, of li^dilin^ up tliu
wluijo domain of rcli^nioii \v illi tlio torch of (science, and of dclcrminiiig
jireciscly tlio rcspcclivo limits of reason and of taitli, Tliis man was
Mo.scs ben-Mainion, mor(! commonly called Moses Maimoiiide.s.

Moses hen Mniimjn wna liorii at Coi'dova, ai-conlin;,' to tlu; most
authontic dooumetits, Marcli .'io, jl.'l't. ilia father, a distinj^'iiidied
'J\diandis(, and aiillior of a ouniienlaiy on Alfar;,diani'.i ('uiii/i':iit/liiin of
Aatruiio/ii'/, initiated him from hi.i earliest years to the study ofthcoloyy
and of other sciences, llc! frcipiciitcd also tiie Aiab .schools, where, as
he informs us, Jio had for a master a pupil of IljU-lJadJa, and for a fcHow-
stuiUmt a son of tho ct'lebr.ited asti'onomcr, (.iclier, or Djalier licn-Allah,
of Seville. Ho had scarcely reached his thirteenth year, when tho fanatic
Khalif, founder of the Almohado dynasty, took the city of ('urdova, and
botli .lews and Ciiristians were comjielled to choos(! belween the ailoption
of Lslamism and exile. A great juany families, niiwillinn to leave Spain,
outwardly conformed to the faith of the compiercjr.s, whilst others, rather
tlian incur the heinous guilt of hypocrisy, "travelled al)out," as .Mai-
monidos himself tells us, " bv land and 1)V s(\i," without fhidin-' a rt>stin<»
place for tho sole of their foot. In l|."»".Mi() we lind Moses with his
parents at F(!/, where they were obliged, at the immineni peril of tin ir
lives, to make a profession of Islandsm. The .Icwm of that city still
relate about him curious IcL'enils, which are connected with the rcsidenco
lie made amonghit their forefathers. After ha\ ing spent sonn> vears in
that part of Africa, Maimonides could (inally willulraw from the opprcs-
.sioii whic^h had been weighing down upon him, and he embarked for St.
Joan d'Acre, v.Ikm'i; !;o arrived with all his faiiuly, May 1(1, l|(io. i U;
only stopped there live months, and in company with his father and n
few friends, ho st:irted ou a pilgrimage to Jerusalem, notw ith.itanding tho
aovere laws which at that time prohiluted tho .lews from \isiLingtho holy
city. Finally, ho went to Kgyp'i !>"'l selected as his residence Fostat,
the port of Cairo. Then began for Maimonidoi u perioci of prosp«(ritv.
Whilst maintaining himself by the commerce of precious stones, lio
delivered public lectures, which procured for him, as a philosopher, u
theologian, and especially a physician, the gieatest leputation. • An
inijiortant political j-vent, of which his adoitled country was tlaui tho
theatre, further increased his prosperity, and addccl now lustr«) to liis
reputation. Tho famous Saladin, after having ov(!rthrown tho Khalifato
of tlie Fatimit(!s, bad caused his own authority to bo recognized throughout
Egypt. Tho friend und minister of that prince, the Kadhi Al Fudhol,

2G0

IIA-JEHUDIM AND MIKVEH ISRAEL.

had onjoyeU the opportunity of becoming acquainted with Maimonides,
and of appreciating his eminent cpialities ; lie took liirn under his pro-
tection, afforded him the means of giving up his industry for the i)urpose
of devoting liimsclf cxchisivel}' to science, and procured him the appoint-
ment of court jdiyfiician. iSo high a state of favour necessarily excited
the jealousy of our philosopher's enemies, and they tried to bring about
his ruin. However, through the constant protection of Al-Fadhel,
Maimonides remained undistui-bed in the enjoyment of his well-earned
repose until his death, which happened December 12, 1204. On that
sad event tin; Jews and Mahometans of Fostat had jiublic mourning
for tlin.'tj days, the dews of Jerusah^in proclaimed a day of extraordinary
humiliation, rcadiiig juiblicly the threatnings of the law (I)eut. 28), ami
the history of the capture of the ark by the J'hilistines (1 Sam. t, etc.) ;
for they regarded Maimonides as the ark containing the law. His
remains wore conveyed to Tiberias; and the i-overenco which the Jewish
nation still cherish for his memory, is ex{»ressed by the well-known
saying, " l''rom Moses, the law-giver, to !Moscs (Maimonides) no one
hath arisen like Moses," in allusion to Dcut. .34, 10.

We shall not give a bibliographical list of the numerous works com-
posed by Maimonides. His groat work, the Jiforc JVetwchim, is the one
which affords the {;omi)letcst insight into his metaphysical views, and to
a brief examination of it we shall confine ourselves. It is divided into
three parts, very cleai-ly marked out by the author himself; — The object
of the first is to lay down the basis of the system of interprrfatiou which
should be ap[)lied to the Scriptures, and to refute certain opinions incom-
patible with jdiilo-sojihy and sound faith. 2. The second, consecrated to
an f>xposition of theodicy and cosmology, such as ^Maimonides understood
them, is tei'ininated by a singular theory of prophecy. 3. The third is
more jiarticularly moral and exegetical : it treats of evil, of liberty, of
providence, and shows that there is nothing in the law which docs not
find its justification either in person or in history. Instead of proceeding
at random as I'hilo, or having recoui'se to arbitrary assertions, like the
Kabbalists, Maimonides seeks, in the very language of the Scriiiturcs, the
foundation of all his allegorical interpretations. Taking one by one all
the expressions which the Scripture makes use of in speaking of Cod, and
by which it ascribes to Him our infirmities and our passions, he
analyzes them, compares them together, shows that they are susceptible
of various significations, and always succeeds in eliciting from the text a
spiritual or figurative Reuse. Thus to see, to look, to hear, to walk, to
go up, to come down, are expressions which apply not only to the body.

:iW.

METAPHYSICAL SCHOOI^S OF TflK JEWH,

2t)7

limonidcs,
r his pro-
ic ])urpose
le appoint-
ily excited
.ring a^iout
Al-Fadhel,
well-earned
On that
3 iiiouvning
tnvordinary
at. 28), and
im. i, etc.) ;
! law. His
1 the Jewish
well-known
ides) no one

IS wovks com-
i,rt, is the one
views, and to
i divided into
;— The object
ntation which
mions incom-
;on3ecrated to
•s vmdcrstood
The third is
f liberty, of
lich does not
of proceeding
,ions, like the
Icriptures, the
one by one all
•r of God, and
passions, he
^ro sxiaceptible
•om the text ft
|u-, to walk, to
ly to the body.

but to the mind ; thuH, the iniaj^e after wliich wo have been created,
accordinj^ to the passaj^e in (jJenesi.y, signifies, not a material image, but
that intellectual form which ctnistitutes the imperishable substance of our
soul. TJiis part of our philosopher's work is a real dictionary of the Old
Testament, a dictionary of synonyms composed for the use of spiritualism,
and no one can imagine what an amount of patience, erudition, and ingen-
uity, such a labour must have cost. By means of this magical key, a
refined mind can discover in the Scriptures, and even in the Rabbinical
Avritings, whatmer it thinks proper toasnumo, nor iloes anything remain
there that can shock our reason.

Maimonidesis not satisfied with protesting against material anthro-
pomorphism ; lie also endeavors to refute that (irror from a moral or
iiitolleetual point of view, and in order to strike at the root of the
evil, he maintains that .a true conocplion of <«od is inconsistant with
the aseription to llim of any positive attril)iitrs.

Ii(!fore the time of Jlaimonides, the dewish J)ivines, principally
those of Spain, had already estalilished, as an essential ]iroposition, that
we can declare not what (lod in, lint what He in not, and that the
attributes genei'ally ascribed to Him, far from expressing an afKrma-
tion, '^r indicate the e.Kclusion of their contraries; thus when we say
that Cod is one, we only mean tliat He is not multiple, and when Ave
fiiiy that He is eternal, we mean tliat He is not cicateil, etc. The Arab
pliilosopher.i adopt the same view, ami some ^Mussulmiin sects, particu-
larly the J)hirariyya, n.ake the negative attributes an essential point in
their doctrine. The (Jaraite, Ahron JJen-Elias, in his '^ Tree of Life"
(Caj). 71), refutes the upholders of the nc^gative attributes. These
Metaphysicians believed they were eount<>naneed, in their teachings, by
Ari.stoLie, whom Ba'hya i]uotes in the following manner: "Therefore,"
Aristotle says, "the negative attriliutes of the ('reator are more true
than the aflirmative ones ; for all the attributes that might be ascribed
to Him aflirnmtively, could only be those of substance or of accident ;
now the Creator both of substance and of accident, cannot have in hiH
essence any of their attributes. Ihit the attriliutes which are removed
from Him, (/. e., the attributes expressed negatively), are undoubtedly-
true." The above passage, (juoted likewi.se by Hm-Talacpicre is evidently
a spurious one. It is a fact that Aristotle, whilst speaking of the
oriiji)uil. vwtor, very often makes use of negative terms ; but he never
excludes aflirmativ«< terms, and the absolute assertions of the Arab phil-
osophers, in this respect, seem taken from Neo-Platonist commentators,
and may be referred to the doctrines of Plotinus.

Vrl ^i^^"

268

HA-JEHUDIM AND MIKVEfl ISRAEL,

Wo tlien see tliat if Maimoni-.U-s was much incle'uted to Avistotlo
for some of tho doctriiios taught in tho J/orc Xcrocliiiu, he made, on the
other hand, the Stagyrite responsii^lo for a iiuiubcr of tlieories which
are of a quite difFei'eiit origin.

After having defended the immateriality of God against a false
religion, servilely attached to the k'tter of Scrijitures; after ])aving, as he
supposed, defended his unity against a false philosophy, wliie-li distinguished
the Divine attributes from (Jod Himself, ^laimonides undertakes to
combat the Arab J)/o^wa//^»?i/J, who occupying a middle position between
the theologians and tho metaphysicians, were equally disowned by both
sides, and failed to defend both reason and faith. I'.ut, whilst he
criticises the doctrines upheld by that sect, he makes us acquainted with
them through a very accui'ate and extensive exposition, and this portion
of his work (part 1. caji. 71, 7.'»-7(>) is of the highest importance as a
contribution to the history of philosopliy.

If the views of tlie Motcralhui'tii are erroneous, it is necessary that
we should establit'li, upon a more solid bnsis, the fundamental truths of
philosophy and i-cligion. Tliis JMaimonides undertakes to do in the
second part of the 2Iore Nfivochim. V>y way of introduction, the author
lays down twenty-fiNe demon.stifd)lo proj)rositions, and one liy|H)thetic,
serving as premises for the reiijiatetics to jirove the existence, the unity
and the immateriality of God. He then explains the peripatetic denion-
stratioiiK, and shews that they preser\e all their worth, even if we reject
the theories of the eternity of movement and of time. The idea of
intermediate beings between God and the universe, is unfolded according
to the teachings of A rabianism ; Aristotle and the author endeavors to
shew that these doctrines are consonant both with (Scripture and with
tradition. Wo nov^r come to the ve.mtd qua'stio of the origin of the world.
Heligiou teaches us that the world was created from absolute nothingness,
by the free-will of God, and that it has, therefore, had a beginning. If,
on the contrary, we believe Aristotle, the universe has always existed,
as the necessary eflcct of a motive cause perpetually acting. Maimonides
quotes, as an intermediate opinion, that of Plato, who admits the eternity
of chaotic matter, but denies that l)oth of movement and of time. This
hypothesis may agree with religious belief, hut as it is based iqion
tio demonstration, it can also be rejected. The Peripatetics have alleged
in favor of their views, a certain number of demonstrative jK-oofs ; tho
author, however, shews that Aristotlo did not deceive himself in this
respect, and that he never made tho pretention of being able to prove
rigorously the eternity of the world. IMaimonides then takes a step in

'Vi;i

MKTAPHYSICAL SCIIOOLS OF THE JKWS.

2G9

■.^\ to Avistotlo

lie made, on the

tlicovics wluch

.1 iiguiust a false
tor having, as he
ich <li.stiviguishotl
>s inulcrtakes to
position l.otw-eon
.isowncd l)yl)oth
But, whilst he
s acquainted with
, and this portion
:, importance a3 a

, is nccessavy that
hunental truths of
j^os to ilo in the
action, the author
id one hypothetic,
xistonco, the unity
peripatetic douion-
li. even if wo reject
inio. Tlie idea of
unfolded according
Lthor endeavors to
Scripture and with
,rigin of the world.
solute nothingness,
|l a beginning. If,
,as always existed,
tin". Mainionides
admits the eternity
and of time. This
it, is based upon
atetics have alleged
trativc i>roofH; tho
ve himself in this
,eing able to prove
hen takes a step in

advance ; tho creation ex nihilo is not, he says, susceptible of demonstra-
tion any more than tlie eternity of matter, but it has tlic advantage of
being less improbable. The movement of tlie heavenly bodies oifer the
grc itest difficulties, if we assume that evervtliing in the universe follows
an eternal and immutable law. All the theories of successive emanations
applied to heavenly intelligences and spheres, cannot account for the mul-
tiplicity and divei'sity which exist in the w oi-ld ; whereas these problems
vanish as soon as we acknowledge the action of a free will, manifesting
itself detignedli/ and not % neccstiifi/. The liypothesis imngin.d by-
astronomical science, haA'e not in themselves much probability; they are,
besides, little in agreement with physical laws, and with tlie principles
of movement as laid down by Aristotle. In conclusion, all Aristotle'.s
theories on the nature of the sublunary woi'ld, are umpiestionably true ;
but with respect to what exists above, he has been \inable to state any
proposition capable of proof; and what he has said in reference to this
point resembles mere conjectures, which cannot impair the doctrine of
creation. This doctrine, besides, is a postulate of religion ; if we deny
it, we are necessarily led to deny likewise prophetic inspiration and tho
whole scheme of miracles. However, because we admit cremation «x
nihilo, it does not follow that we are compelled to believe in the ultimate
destruction of the univer.so. ^laimonides thinks on the contrary, that
the world will never cease to exist suth as it is ; and he i)roves that all
the jiassages in the Old Testament, supposed to allude to a final dissolu-
tion, must be taken in a liguiative sense. Miracles are only momentai^
interrr.ptions of tho laws t;»f nature ; they are exceptions to these laws,
restrictions placed ui)ou them A\heu they are first established bv God.
Miumouidos then explains according to the directions given in theT:ilnnul,
certain particulars of the nnrrative of creation, proving that everything
there said respecting sublunary things, agrees with the peripatetic theories.
The whole discussion terminates with a few observations on the institu-
tion of the 8abl)ath, vhicli symbolizes the doctrin(i of crcition.

The oj)inions respecting the Providence of God, wei'o reduced to five :
1st. Epicurus and his followers deny it ab.solutely, and admit in the
universe, nothing but the rrnpire of chance. 2nd. Aristotle, as inter-
preted by Alexander Apliro<li.-;anis, says that the action of Di\ine Pro-
vidence is only exercised thi-oughout the heavenly .'-pheres, and is
limited by the urb of the moon. Under this ela,vs we may head the
view of tho lVri[)atetics, who admit a providence for univers.il things,
for genera and species, but deny it for individuals, .'b'd. The Anchorites,
placing them.eelvcs at a ))oint of view directly contrary to that of the

270

IIA-JEHUDIM AND MIKVKH ISRAEL.

Pei'ipatetics, do not believe iu general laws, and acknowledge in God
nothing bat special purpose, fixed from all eternity, and which deter-
mine, in its most trifling details, the life of every individual. 4th.
According to the Matazales, both God's providence and His remuner-
ative justice, ai-e extended indifferently to all beings, even thoso who
have no liberty, and are therefore irresponsible. No creature, they say,
from the siqallest insect, up to man, suffers without being entitled to
compensation iu the next world ; none enjoys without having deserved
that enjoyment. Thus the innocent mouse, which falls under the cat's
tooth, will bo adequately remunerated in after life. 5th. Finally, we
may suppose that Divine Providence applies to individuals, only so far
as they are i-esponsible moral agents. In all other cases, its action is
limited to genera and species, whilst individuals are abandoned to the
immutable laws of nature. Maimonides examines successively these five
different theories, he shows tliat the iirst four give no adequate solution
of the problem, and he adopts tlm lifth as .satisfying the demands both
of reason and of faith.

Whether tlio providence of God applies to man or to nature, it
extends, of course, to the future, and includes foreknowledge. But how
can foreknowledge i-econeile itself with the fact of human liberty ? This
momentous dilliculty, wliicli has occupied the attention of nn'tapliy.siciaus
and divines in all ages, is answered by MaimunidoH in the oidy manner
consistent with good sense. ^Ve know, says lie, that freedom is the
principle of our actions, and tlie condition of oni- responsibility ; on the
other hand, we have no clear iilea of God's foreknowledge, of the manner
in which things are jtreseut to his tlioughts. and submitted to his decree ;
therefore, wo cannot maintain tli.it (he two t(>nus uf tlie prol)iem are
incompatible with each other.

It would take us too long to expLiin here tin' way in which Mai-
monides undertakes to hannoni'.i! the authority of t!ie iScriptnres with
that of reason. .Sullice it to say, that for tlas pui-pose of breaking down
the bariier which sejiarates religion f:om rationalism, ho calls to his
assistance all tlio resources of his erudition ; natural history, medicine,
mota])hy.sio3, and history are pressed into the service, and whilst marshal-
ling his array of evidences, the author of the More Xe.r,oclniih gives us tla;
most curious details on the religion of the ancient Saba-'ans.

The Jewish theologians attached to their faith, clearly understood
the true meaning of the works of JNIaimonides, and ])articularly of the
IVIorc. However, it was only after the death of that illustrious thiidcer,
that his opponents gave uttemnce to the feelings which ])os.sos8ed theui.

.M..,

METAPHYSICAL SCHOOLS OF THE JEWS.

271

The llebre-w communities of Languedoc and Pi-ovence anathematized all
the metaphysical writings of Maimonides, and consigned them to the
flames. In their turn, the champions of rationalism hurled sentences of
excommunication against the orthodox divines, and a violent schism
broke out, which lasted for a century. The victory, nevertheless, finally
remnincd to Maimonides. "Whilst his theological treatises preserved all
their authority in the estimation of the Talraudists, his Jlorc Nevochivi
gave the impulse to the free thinkers who appeared in Judaism, from
Spinosa to Moses Mendelssohn.

METAPUYSICAL SCHOOLS AMONCiST THE JEWS SIXCK THE TIMKFi oP

-MOSES MAIMONIDES.

The Cabala, as a speculative work, had since the thirteenth century,
obtained the grcat(!st popularity. What was its origin 1 I low can it be
accounted for? Its enthusiastic admirers tell us that the doctrines with
which it is identified were brought down from heaven by angels, for tho
purpose of teaching to fallen man the way of recovering his original
dignity and haj^piness ; others have imagined that Moses received it
from Grod himself during the forty days which he spent on INIount Rinai.
Ho then communicated it to the seventy elder.-^, who in their turn trans-
mitted to others, and thus the Cabalistic tradition was handed down,
until Esdras received tho order of committing it to writing at tho same
time as the law.

It is towards tlie third century before the Christian era, that wo
perceive the earliest manifestation of certain ideas which afterwards
were fully developed in the Cabala ; but if we wish to study Cabalistic
literature, properly so called, we must come to the two books, Yeclra
and Zuhar, which x'eprescnt it in its most complete .shajj<'. llespecting
tho former, we may say briefly, that its author is unknown, biit tliat it
was composed at the time when the first doctor;-i of the Mishna liourished.
It contains a system, not of natural philosophy, but of cosmology, such
as might be expected in an ago and loci'.iity whore physical ])l)enoraena
were explained by an immediate i-eference to the ])rimary caiise of all
things. As a necessary result, the spirit of observation would bo des-
troyed, and certain general and sufjerficial relations perceived in the
exterior world, would bo deemed to constitute tho science of nature.

The Ye.cira is marked throughout with this stamp, and wo shall
px'esently endeavour to show, by a brief review of its contents, how

..•■ I

2f72

nA-JEHUDIM AND MIKVEH ISRAEL.

l<;

mysticism is blended in it with ideas and teachings derived from the
Old Testament Scriptures. ,

The question of the authorship of the book Zohar, is beset with
great difficulties; various opinions have been proposed as to the date
which can bo ascribed to it, and the persons who have had any share in
compiling it. The problem cannot yet be considered as solved, and we
shall hero quote M. Munk's remarks on the subject: —

" Whatever may be the atitiquity of certain doctrines developed in
the Zohar, it appears to \\n beyond a doubt, that the ensemble of the
work, such as we possess it now, is a compilation, not anterior to the
thirteenth century, and the authors of which lived in Spain. As early
as the beginning of the seventeenth century, the authenticity of this
work was seriously compromised by the critical observations of Jean
florin ; and in our own days, tho opinion of the celebrated Oratorian
has been strengthened by a number of remarks, bearing upon points of
detail, which had escaped his erudition and his sagacity. On'the other
hand, it is impossible for us to admit that the Zoluir was only a trick
and a work of fancy. It seems, indeed, evident to us that the compiler
made usn of ancient documents, ami particularly of certain MiJraschini,
or collections of traditions and Biblical expositions wliicli are no longer
extant. "We believe also, and we sliall shew presently, that striking
analogies can bo noticed between the HepJdroth and the doctrines of
Bomo of the Gnostic philoso[)hers, especially Basilidos anil Valentinian.
But Goveral himdreds of passages protest against the opinion, by virtue
of which it is supposed that the traditions collected in the book Zohar,
aro sjtrcad over a jieriod beginning -with first, and ending about the
seventh century of the Christian oia. We must confess that the ar;,u-
ments alleged against the antiquity of the Zohur, in its ensemble, are at
least as strong as those which have been brought forward as support of
that antiquity ; hence it naturally follows that we ha^'e to deal with a
compilation of relatively modern date, in tho preparation of which, use
has been niad<} of docuraents belonging to several ])eriods. This question
is too complicated for us to discuss here."

Tf we now attempt to give an idea of the principal conteiits, both
of Ih'f Ycr.ira and of th(» ZoJifw, we may observe, in the first place, that
Iho standpoint at v.'hic.'i th' authors of these works have placed them-
selves, is a system of allegory, or of mystical interpretation most
arbitrary in its character, and wiiioh allows the commentator to discover,
under the text of Scriptures, anything that suits his fancy.

METAPHYSICAL SCHOOLS OF THE JEWS.

273

id from the

beset with

to the date

ny share in

ved, and we

leveloped in
■vible of the
terior to the
I. As early
icity of this
ions of Jean
ed Oratovian
pon points of
On'the other
only a trick
b the compiler
jViJraschim,
are no longer
that striking
doctrines of
Valentinvan.
ion, by virtue
book Zohar,
ing about the
hat the argu-
\isemhlc„ are at
as support of
o deal with »
of which, uao
Tliis qxiestion

3ontt;u<;M, both
|rst. place, that
placed thcm-
Itrotution most

lor to discover,

Retnrning now to tlie Yecira, we find in it the numbers (Sephiroth)
And the letters of the alphabet, as elements of the Divine word, repre-
sented as the principles of all things, and considered as the general forms
of being ; they compose together the thirty-two imvrvellous pat/is qfirin-
dom, at the oi'igiu of which is tlie unity, or God, the jn'tncepium ct /ons,
the common source of all creatures. Tlic Sepher Yecira, that is to say,
the Book of Creation, is a kind of soliloquy, i)laced in the mouth of
Abraham, and where we learn how the father of the Jews had to under-
stand nature, before he could be converted to faith in the true God.
This singular composition, consists only of a few pages, written in a style
enigmatical and sententious, like that of oracles ; but through its studied
(obscurity, aiul the veil of allegory, it allows us to perceive the
fundamental idea of the Caljala. It sliows us all created beings, both
si»iritual and corporeal, the angels as well as tlie brute elements of
nature, emerging giadually from the incompi-ehcnsible unity, which is
tlie beginnuig and the end of existence. To these degrees, which art?
ever the same, despite tlie infinite variety of creatures, to these inimitable
forms of being, >S'yi>/ii(°r Yecira gives the name <S''7>//iVo</i. Tliey are ten
in number. The first is the spirit of the living God, or eternal wisdom,
identical with the word. The second is the aiJldfus which jiroceeds
from the spirit, or the material sign of the thought and the word ; to
speak more clearly, it is the air in whicli, according to the figurative
expression of the text, have been engraved and carved the letters of the
alphabet. The third is water produced liy air, just as air is produced
by the voice or the word ; water thickened ami condensed, produces the
earth, clay, darkness, and the grossest elements of this world. The
fourth, iSephira, is fire, — the subtle and transparent part of water, !is
earth, is its coarse and opaijue part. With fire, God has created the
throne of his glory, the heavenly wheels, that is to sa}', the globes
scattered throughout space, the seraphim and the angels. With all these
elements coiubiued. He has built His palace and His temple, which is
nothing else than ihe univei'se. Finally, the four c'-dinal points and
the two poles represent the si.x last SepJiiroth. The world, according to
the Sepher Yecira, is not separated from its principle, and the last
degrees of creation constitute one whole with the first. "The end of
the Sephiroth" says the work, '' is connected with their beginning like
the flame with the burning wood ; for the Lord is One, and there is none
other Ijesides Him. Now, in the presence of the One, what is the use
of numbers and of words ?"

The doctrine of emanation, which is the fundamental princii»le of

the Sepher Yecira, presents itself under a new form in the Znhar, where,
18

r. :

274

HA-JEHUDIM AND MIKVEH ISRAEL.

as we shall see, the Sephiroth have been symbolized in a different man-
nei". Leaving altogether unnoticed the positive or dogmatic part of the-
Cabala, which belongs rather to the domains of faith than to those of
si)eculation, we shall limit ourselves hei'e to a consideration of its meta-
physical teaching, such as it was gmdually developed since the apparition
of monotheism, and the dogma of creation, with the great axiom or
ancient philosophy: ex nikilo nihil Jit.

The non-materialist philosophers admitted two fundamental prin-
ciples — mind and matter; Ijut in this dualism the two principles are
limited, the one by the other ; the Spirit or the Deity is not free to act,
and cannot manifest itself according to its will. On the other hand,
this system had the advantage of explaining the existence of evil, both
moral and physical, which are ascribed to the intervention of matter ;
whereas, by admitting only one principle endowed with absolute perfec-
tion, the presence of evil could not be accounted for. In the doctrine of
Zoi'oaster the problem is not solved, but merely shifted ; for, althoiigh, if
we admit that scheme, the principle of evil (Ahriman) is suhordimite to
that of good (Ormuzd) ; still, we ask how evil originated in the world
presided over by Ormuzd ? In order to clear away the difficulty, the
doctrine of enutnation was suggested. The whole of creation, it was
said, has gradually ejiianated from the Divine light ; in proportion as it
is removed from its origin it approaches darkness, and that portion of
matter which is at the farthest extremity is the seat of evil. This doc-
trine, which introduces us into a fresh puzzle, was popular amongst the
philosophors of the Alexandrine school ; and of that school the sj)ccu-
lative Cabala formed one of the ramifications. We shall give now a
resume of the system taught by the Cabalists.

No substance has sprung from absolute nothingness ; everything
that is, has dei-ived its origin from the source of eternal light, which is
God. God is comprehensible to us only through his manifestations ; a
God non-manifested would be for lis a mere abstraction. " Before God
was manifested," says the book Zohar, '• when all things were still con-
cealed in Him, He was the least known among all the unknown."
Viewed in this state. He has no other name excei)t that which expresses
interi-ogation. He began by forming an im[)erceptible point ; this was
His own thought ; then with His thought He constructed a mysteiious
and holy form; this form He finally clothed vvith a rich and shining
vestment, we mean the universe, the name of v.hicli enters necessarily
in the name of God.

METAPHYSICAL ^SCH0OLS OF THE JEWS.

275

ent luaii-
krt of the

those of
its meta-

ivpparition
axiom or

jutal priu-
iiciples are
Pree to act,
•ther hand,
evil, botli
of matter;
hite per fee-
doctrine of
;ilthongh, if
wnlinate to

1 the world
rticnlty, the
ion, it was
)ortion as it

portion of

This doc-

jimongst the

the specii-
jo-ive now a

iJi

(ivcrythinj.
|ht, which is
jstationa ; a
I Before God
\yq still con-
unknown."
\\\ expresses
[t ; this was
mysterious
ind shining
necessarilr

Another (luotatiou will further illu.strato this view of God's mani-
festation : " The Ancient of Ancients is at the same time the Unknown
of Unknown ; He separates Himself from all without being really sepa-
rated ; for everything unites itself to Him, as He likewise unites Himself
to everything ; there is nothing which does not exist in Him. He has
a form, and yet we can say that He has none. By assuming a form He
has given birth to everything that is ; in the first place He has produccJ.
ten lights which shine in consequence of the form which they have
received from Him, and which diftuse on all sides a dazzling splendour ;
thus a liglitliouse sends forth on all sides itslumhious rays. The Ancient
of Ancients, the Unknown of Unknown, is an elevated lighthouse, which
we know merely by the lights which shine forth l)efore our eyes with
so much lustre and abundance. What we call His holy name is nothing
else than these lights."

God exists from all etei-nity, and as such, He is also called nothing-
ness, (At/in) ; thus it is that the world cr(!ated by him is also said ta
hav(! sprung from nothingness. This nothingness is uuirpxe ; it is the
indivisible and iulinite ; hence its other name, En-Soph, (without end.)
The En-Hoph is limited and determined by nothing, for it is all, and
nothing exists out of it ; it manifests itself freely, and by its wisdom,
thus becomes tlie jtriinary cause — the cause of causes. The primitive
light uf the God-notliingness filled the whole space; it is space itself.
Everything was virtually in it ; but in order to manifest itself it must
create, that is to say : be developed by emanation. Tlirougli a kind of
contradiction, it produced a void, which it afterwards filled gradually by
a temperate light, ever moi'C and more imperfect. This concentx'ation or
contraction of the light of the En-Soph, is < lied in Cabalistic language,
eimeoiDii,. By means of such a theory, grounded upon purely material
phenomena- — the way, that is, of considering, the physical eflccts of the
rays of light, the Cabalists fancied they saved the infinite charaottr of
Divine light ; for in the other systems identified with emanation, the
light appeared limited from the fact of being ultimately lost in darkness.
After this concentration, the En-Soph manifested itself fir.st in an origi-
nal principle, the prototype of creation, or macrocosm, which is called
the Son of God, or the primitive man, [Adam Kadmon). It is tlie
human figure which hovers above the syml)olic creatures in the prophecy
of Ezekiel. From the Adam Kadmon, creation emanated in four degrees,
forming four worlds, which the Cabalists call Acila, Jieria, Yccira,
Aisii/i/a. The world Acila, represents the operating qualities of the
Ada7it Kadmon ; they are powers or intelligeucies emanating from him,

*■ .}

276

HA-JEHUDIM AND MIKVEH ISRAEL.

and forming at the same time his essential qualities, and the powers by
which he operates. These qualities are reduced to ton, and constitute
the holy decade of the Sephiroth, which is composed of the two Siicred
numbei-s thren and seven ; the three first Sephiroth tiro essentially intel-
ligences, whilst the seven others are mere attributes. They emanate
from each other in the following order: 1. Kcther, (crown); 2. Hok-
ma, (wisdom) ; 3. Bina, (intelligence) ; 4. Hesed, (grace), or (JueduUa,
(greatness) ; :<. '.hieboora, (force) ; G. Tiphereth, (beauty) ; 7. Neca'h
(triunqili) ; S. Hod, (glory or majesty) ; 0. Yesod, (foundation) ; Mai,
kouth, (reign).

From this first Vv'orld of emanation, proceeded Kucocssively in the
same maniu'r, the tlu-ec other worlds, the last of wliicli, 'A.il>/i/a, is in
same sort tiio refii.se of creation and the seat of evil.

Man, by his nature, participates in the throe created worlds, and
for this reason ho is called the micrncosin, ('oIidh Kaimi) ; I'm- man con-
tains in i-eality whatever the Adam A'adnion, or the inici'oson/i contains
virtually. i'.y his soul, which is the vital ininciplc, he belongs to the
world, 'Af^sii/jja ; by his spirit (rationrJ soul), ho forms part of the
yeciVcif ; and by his intellect, he belongs to the world, i;V/v'(r ; this last
element in u'an, is jiart of the tocity, and has the gift of pre-existenee.
With a viev,' to express this triplicity, the Hebrew language has three
words whicii signify soul, viz : XcjJiex/i, (lireath) ; RiKt.'h, (.s[»irit) ; Xesh-
nnm, (soul) ; Isaiah alludes to this division when Ik* says, (clia]). xliii.,
7.) : " -I have created him (bcrafhin) for my glory ; 1 have formed him,
(YecdrtJilii) : yea, T have nuule him {Afas'dJn ii) ; ]\[an, then, is composed
of two p-rincipirs, the oiu) good, anil the other bad : it depends upon him
to make the (nio jirevail over the other ; aiid aftcn* bis deatli he is
rewarded acccirding to his Avorks, for the ')icsh(ciii(t is immortal.

Such, in sidjstauce, is .the system of the Cabala. .Diiiiculties, far
from bfing .suived by it, are only eh: led ; the transition from spirit to
matter, frous absolute good to evil, remains clothed in an inijH'netrablo
veil. Throu'^li it.s result.s, Cabalism comi>letely wanders away from the
Mosaic doctrine, and ends in Pantheif.m : inst(!!Ml of a free fiod, crofiting
by the action of His Avill, we find nothing in this s\-stem of emanation,
but doitied nature canying out fatally its ])];iiis of oi-gaiiizatioii. It wa.s
not in accovdance witli 31. Monk's viev.-s, to institute in his lcarni.M.1 work,
a parallel betwircn the doctrines of the Cabala and those of the other
metaphj'sical schools of antiquity ; we cannot, however, allo^\ this sub-
ject to pa.s3 entirely lumoticed, and we shall l>rietly as we can touch upon
the principal points of resemblance. If we examine the readings of the

'i^'^

MKTAPHYSICAi. SCHOOLS OF THi: JEWS.

277

vers 'by
istitute
> sacrod
ly intel-
en^anate
2. Hok-
utHluUa,
Neoa'h

jly in the
yifii, is in

jvkls, and
• man con-
,( contains
11 gs to tlic
u't of the
; this last
e-oxistence.
has tlivee
lirit) ; iVfw/i-
la]). xliii.,
onnod him,
composed
upon him
;\lh he is

:uUies, far
)m spirit to
up'.'iictrablo
ay ii'om the
o<l, creating
emanation,
oil. It ^vivs
.aiiu'd work,
,t' tlie other
lo\% this sub-
touch upon
Iduij's of the

Neo-Platonists, we liud, in tlie iirst phieo, tlic followiii<^ ideas promi-
nently hrou^'Iit foi-ward : Ist. God is es.sentially the iminaucnt cause,
and the su\)stantial origin of all things. Everything emanates from llim,
and unto Ilim everything returjis. He is everywhere and nowliere ;
everywliere, for all heings are in Him ; nowliere, for He is contained
neither in any particular being, nor in the sum of all l>cings. L'ml. God
can l)e conceivctl oi-'v under the form of a Trinity. We Iiave at Hrst a
general Trinity, coUisisting of tlie three following terms borrov.ed from
Plato : The unity, or the gooil, the intellect, and the soul of the world,
or the Demiourgos. Eacli of these throe terms, produces in its turn, au
inferior Trinity. 'h\]. TIk; intellect is the essence itself of being. Exis-
tence and intellect are absolutely identical in the unity ; hence it follows
that all the existences of which the universe is composed, and all the
aspects under which these existences can be consideretl, arc nothing but
the development of the absolute thought ; they ai'e a kind of creative
system of dialectics, whicli, in the infinite sphere of its action, produces
at the sanie time, light, reality and life. These three propositions, for
ilie full illustration of which, we must refer the reader to iM. Franck'a
volume, are sutliciont to shew, that between the system of the Cabala,
and that of Neo-l'latonism, there is a similarity which cannot be
accounted for on the grounil, as our author ajitly remai'ks, of ■' the "deu-
tity of the human faculties, or of the general laws of thought.

Passing over the works of Philo, where the Cabalistic views have left
deep traces, we come to the founders of the various Gnostic schools.
Here points of rcsem!)lanco are both numerous and extremely striking.
To mention only the Codex Nazarens, which M. Franck calls the ]>ible
of Gnosticism, when we read it we can fancy we are studying some frag-
ments of the book Zohar. Thus God is always called the king and the
master of light. He is Himself the purest si)lendour, the eternal and
infinite light. He is also beauty, life, justice and mercy. From Him
emanate all the forms, which we perceive in this world; He is their
Creator and their Maker; but as for His own \\ om and His own essence,
no one knows them. All creatures ask one another what His name is,
and they ai-e obliged to answer that He has none. The king of light, the
infinite light, having no name that can be invoked, no nature that one
ciin know, the only way to arrive at Him is by a pure heart, an u])right
soul, and a faith full of love. The gradation by which the doctrine con-
tained in the Codex Nazarens descends from the Sovereign Being to the
last limits of creation, is exactly the same as the one given by the book
Zoluir.

278

HA-JEHUDIM AND MIKVKII IS15AKL.

It is curious to too wliat iiiliufniwi tlio Calmla lias hail upon IJliris-
tianitj itself. A p^vt'iit nuiulior of Cahalists liaoanx' comcrtri to tlii' true
friitli ; wo may iiame, amongst others, l'a\il llicci, ('oiuiul, Otto, Rittan-
gol, aiul tlio Kou of Uio c(>I»'l)iat<'(l Al)i'al»aiicl, Leo Ilehra-iis, author of
the J)ia/nfjiien of f^ovfi. At a nior<! recent period, towards tho pikI of
last centuiy, another Cahalist, the Pole, Jacol) Fruhk. aftci' having
founded the sect of tht! i?!'o/!r//-tVi'vv, endjraced T^/man (!atholieisiii, with
several Ihousamls of his disciph-s. 'I'Ih; Jewish liahlti.s diseovereiHong
ago th(! dant,'ei" which arose from the indisei-iii:inat(! sluily of tlu; (!ahahi.
Home d(^nouiice<l it altog' ther, Avhilst otiieis en(h-av<jred to Iceej) awiiy
the profane from it, as from the entrance to the holiest of holies. Leo
of !M(Klf'i;ii, wlio wrote against the authenticity of th<; Ijook Zoliar, a work
recently discovered and published in (Jermany, does not f^nteilain much
hope of the salvation of those who publish tlie pi-iucipal Ca])alistic
treatiKes. On \\n\ tontiaiy, tlie Christians v.-jio have been busy on
the.sanie subject, for instance, Knorr Von liosenioth, lieuchliii
jvnd Kittangfd, after liis convei-sion, ha,ve f-een in th(! Cabala the most
efficacious means of throwing <lown the barrier, whi';h separates thesj'na-
gogue from the church.

The most profound and leai-ncd Jewisli jihilosophc:- of fhe thirteenth
centtiry, is un([uestionably Shem-Tob, son of Joseph Ilin-Fal(]uera, who
was translator of the Fouh l'!f(U', and who composed several very
remark d)le works. Let us also name Jeilaia Penini, surnamcd ]ie(h'r.si,
because he was a nativ(> of Pedt^rsia. He lived about the close of that
century, and took a cons]ticuous jiart as a promoter of m<!ta[)hysical
studies. His JieVtiuath 'vlam (survey of tlu; world), is an ethical book
on sublunary vaiiiti(!S ; the elegant style in which it is written, j)rooure(l
to the author th(! (pialification of s/df/iiant. Several (/hi-istian suvniits
liave noticed, and Philip d'Aqtiin, publishcid the text, togifther with a
French translation, ((Svo. Paris, l(i"2iJ). J edaia proves that man's happi-
ness consists in the practice of religion and of science, and he ends by
advising the reader to take for his guide the works of Moses ben-Maimon,
the greatest doctor Itelonging to the synngogue. In an apologetic letter
addre.ssed to Solomon ben Adrath, .Jedaia defends warmly metaphysical
stiulies against the anathemas Imrled l)y the Rabbis of Harcelona. Wo
luive also from the pen of Jedaia, a jiaraphrase of Al-Farabi's treatise,
J)e InteUec.txt et IideUecto, and several other writings of the same kind.

.Jose])h iV)n-Caspi may likewise be named amongst (he philosophera
who nourished during that epoch. Born at I'Argentiere, in Languedoc,
he composed numerous woiks, such as two commentaries on the JJitctor

METAPHYSICAL SCHOOLS OF THE JEWS.

279

Perplexomtii, and an analysis of AristotU^'s Organon. Isaac Albalag,
■celebrated for liis bold opiiiionB, and for his version of Al-Gazali's Maki-
ciif, deserves not to be forgotten. But the man who, as a metaphysician
and a critic, surjiassed all hi.s contemporaries, was Levi ben-Gerson, of
Ba^'nols, better ':nown by the name of Muster Jjton, who was
undoubtedly one of the most eJiiinent Peripateti ;s of the fourteenth cen-
tury, and the boldest of all the Jewish jdiilosophers. His works have
had immense success amongst his fellow religionists, almost all of them
are in j)rint, and several have even gone through many editions. This
amount of jiopularity is the more surj)rising, because the author acknow-
leilges Aristotle's teaching as being absolute truth ; and without adopt-
ing tl precautionary (pialiiication which Maimonideshad deemed neces-
sary, he wrests both the Old Testament, and the articles of the Jtiwisli
faith, in order to nmke them lit his j)eripat»!tic notion.s. It would seem
that his merits, as an e.xegetical writer, made jjcople overlook his errora,
in the path of theology and of philosophy, or, i)erliaps, it was that at an
epoch when metaphysical studies had fallen into decay, and when dis-
putes had ceased, the numerous works of Levi, so attractive by the
bea\ity of the style, nntl the variety of tiie cjuestions disciissed, were re^id
by persons who scarcely understood their complete bearing. Ben-Gerson
comi)Osed extensive liiblical Commentaries, in which he allowed the
lion's share to nu;taphysical interpr(;tation. His iihilosophical works,
properly so-called, are : 1st. Commentaries — not on Aristotle, as it is
<n-roneously stated in most manuals of itabbinical lexico<fraphy, but on
some of the paraj)hrases or e.xplantions of Ibn Koshd. Many of these
are to be found amongst the MSS. of the Paris Imperial Lil)rary. Those
referring to Porphyry's iHiitjoye, to the latecjorics, and to the treatise ])e
Jnterpretatione, have been translated into ijatin by tJacob IMantino, and
))rinted in the lii'st volume of the two later editions of Aristotle's works,
containing the connuentaries of Averroes.

2nd. Millinnuitlb Adoiuii, (the wars of the j^ord), a treatise of phil-
osophy and of theology. Here the author develops his metaphysical
Kystem, which is in general piiro peripatetism, such as we lind it in the
Arab doctors. He endeavors to show, that with this scheme, the teach-
ings of Judaism are in exact agreement. The MiUnnnuth, llnished on
the eighth of January, 1329, is divided into si.x. books, which treat of
the nature and the immortality of the soul, the knowledge of futurity,
and the pro})hetic spirit, the knowledge which Go«l has of particular or
accidental things, of Divine Providence, of the heavenly bodies, and of
creation. In the addition published at Itiva di Tiento, in 15G0, the

KHH

280

HA-JEHUDTM AND MIKVEH ISRAEL.

first part of tlie fifth book lias been suppressed ; it forms a very extensive
treatise of astronomy, and contains calculations pecidiar to the author.
Amongst the Jewish philosophers of the middle ages, wlioso works have
been handed down to us, Levi ben-Gerson is the first who venture.s
openly to combat the doctrines of creation, ex iiUtilo. After having
proved at some length, that the world can have been produced, neither
from absolute nothingness, nor from determined mattei-, lie concludes
that it has originated at the same time from nothing and from some-
thing. That something is original matter which, being destitute of
form, is at the same time nothing. By analogous reasonings, Levi, on
nianyother questions, seeksto harmonize jdiilosophy with received dogmas.
Such bold opinions, although, as we have said, they did not excite uni-
versal distrust, were criticized very severely by the orthodox RabbLs.
Isaac Abrabanel, in several of his writings, especially in his commentary
on Joshua, mourns over the errors of the Jewish philosophers, who
admitting primary matter, deny the action of Divine Providence, with
respect to individuals, and see in the immoi-tality of the soul, nothing
but its union with the active intellect, Avhich they substitute in the
place of God. He blames particularly Levi ben-Oerson, who, says he,
has not even thought it necessary to disguise his theories, but on the
contrary, explains them with the greatest clearness, broaches on j)rimary
mattei', the soul, jtrophecy, and miracles, — discources such that it is a sin
to listen to them, much more to believe them. Before Abi'abanel, Isaac
ben-Shesheth had expressed himself in like manner, but more respect-
fully towards Levi ben-Gerson, whom he calls a distinguished Talmudist ;
although, he adds, philosophy has turned him aside from the paths of
truth, and ho has given utterance to doctrines of which it is not allow-
able to take cognizance. Moses of Narbonne did not leave so many
works as Ben-Gerson, but he equalled him in depth of thought, and
his compositions are more interesting for the student of the history of
metaphysics, than those of the Kabbi Avhom we have just considered.
Moses ben-Joshua, or Maitre JJukdy as he was often called, belonged
to a family originally settled in Norbonne but which, had after-
wards taken iip its residence at l*erpignan. It was in this last named
place that he pursued his studies under his father's direction. We do
not know the date of his birth, but it may bo a.ssigned with something
like probability, either to the last years of the thirteenth centuiy, or to
the beginning of the fourteenth. As for his death, it must have taken
place veiy shortly after the year 1362. His commentaries on the prin-
cipal Arab philosophers, contain a number of useful particulars, and are

METAPHYSICAIi SCHOOLS OF THE JEWS.

281

' extensive-
he author.
orkH have
3 veutuves
ier having
:ed, neither
1 concludes
from sonie-
lestitute of
Ts, Levi, on
^-ed dogmas,

excite uni-
lox RahbLs.
commentary
opher.s, who
idence, with
3ul, nothing
;itutc in the
,dio, says he,
1, hut on the
3 on ])rimary
liat it is a sin
labanel, Isaac
more respect-

1 Tahnudist ;
Ithe paths of
lis not allow-

vo so many

thought, and

[le history of
considered.

ied, belonged
had after-

[is last named
ou. We do
,h something
;entury, or to
it have taken
on the prin-
idara, and are

extremely instructive, lie has elucidated or explained Al-Gazali'»
Makacid, tlie treaties of the Ibn-Rosh on the "Hylic Intellect, and the
possibility of Conjunction," (1344). The physical disquisitions of the
same author, and especially his treaties, " De-Substantia Orbis," (1.349).
The "Ilayy Ibu-Yakdhan," of Ibn-Tofail, (1349). The " I) actor Per-
plexorum," of Maimonides, (]35r)-136:i). All these commentaries exist
in several MSS., at the Imperial Libi-ary, as well as a treaties by our
author on the soul and its faculties. He quotes, besides, an exposition
which he had written of the Physics, (probably on Ibn-Roshd's interme-
diate commentary). The style of Moses of Narbonne, is concise, and
often obscure ; his opinions are not less bold than those of Levi ben-Gerson,
but he does not state them with the same clearness, and the same frank-
ness.

At the e])Och we are now alLuling to, our attention is again drawn
towards the east, by a member of the sect of the Caraits, which we had
lost sight of since the tenth centuiy. Abron ben-Elias, of Nicomedia,
probably settled at Cario, finished in 134G, under the title of the 2'ree of
Life, a work of religions philosoiihy, which can be placed side by side
with the More Nevochim. Ben-Elias has evidently taken Maimonides as
his model, and he has borrowed largely from him.

If the fifteenth century can boast of some renuirkable scholastic
doctors belonging to the Jewish persuasion, wo must at the same time
note the gradual decay of peripatetism, and a return to teaching more in
harmony with the tenets of Judaism. In 1425, Joseph Abbo, of 8oria,
in Castille, rendered himself celebrated by his iSepher Ikarim, (book of
the fundamental principles of the Jewish faith); he there reduces the
thirteen articles of faith, which Maimonides had enumerated, to three
cardinal principles : the existence of God, revelation, the immortality of
the soul. His work marks an epoch in the history of Hebrew theology,
hut as a contribution to that of metaphysical philosophy, it is of littlo
value. Abraham Bibago composed, in 1446, at Huescu, in Aragon, a
commentaiy on the latter Analytics ; some time after, about the year
1470, he was established in Saragosa, where ho acquired much reputation
as a theologian, by a work entitled the lioad to Faith. Joseph ben-Shem-
Tob, whose father had written against philosophers, and even tigainst Mai-
monides, obtained the greatest popularity through several theological and
metaphysical works, amongst which we notice a very detailed commentary
ou the Nitouuichean ethics, (written in 1455, at Segovia,) anil another
one in the Ibu-Iloshd'a treatise on the Hylic intellect. At the same
ftpoch, Italy could boast of a celebrated Hebrew philosopher, in the per-

•J

f I

282

HA-JEHUDIM AND MIKVEH ISRAEL.

son of Elias del-MecHgo, who taught metaphysics at Padua, and had for
his pupil the well-known Picus Mirandulensis, on w^ ose behalf he com-
posed several erudite treatises, and a ngst others a work on the Intel-
lect and on Prophecy (1482), and a commentary on the disquisition De
Substantia Orbls, by Ibu-Roshd (1485). His questions on various
metaphysical subjects have been published in Latin. In a small Hebrew
work, entitled Enquiry into Religion, comj^sed in 1491, he endeavoured
to shew that the study of philosophy cannot have the effect of destroying
religious principles, provided one knows thoroughly to distinguish the
questions which belong to the sphere of reason, from those which are
accessible only to faith.

Towards the end of the fifteenth centuiy (in 1492), the expulsion
of the Jews from the whole of the Spanish Empire, destroyed the focus
of Hebrew civilization. Then, the downfall of scholasticism contributed
to strike a blow at metaphysical studies amongst the persecuted children
of Israel, who crushed down everywhere under a tei-rible system of
oppression, were prevented from taking a part in the revival of intellectual
life, now dawning throughout Europe. Judaoo-Spanish civilization dis-
appeared, and for a long time nothing took its place. Isaac Abrabanel,
and his ilhistrious son, were the two solitary exceptions to the general
decay ; they may be termed the last torches of Jewish philosophy during
the middle ages.

The eldest son of Isaac Abrabanel, by name Leo of Judah, and
more usually known under the designation of Leo I/ebrocus, has left a
reputation even greater than that of his father. In 1502 he finished the
work which has immortalized his name, and which he coiiiposod in
Italian, iinder the title Dialogld di-Amonv. The date of his birth was,
probably, between 1400 and 1470, but that of his death is unknown.

Some authors have maintained that Leo Hebraeus embraced Chris-
tianity, but this fact has not the slightest foundation. It is true, that in
a passage of the first dialogue, St. John the Evangelist is introduced with
Enoch and with the Prophet Elijah, who are represented as immortal in
body and in soul ; and it is precisely from this passage, that persons im-
perfectly acquainted with the Dialoghi, have assumed the hypothesis of
our author's Christianity. Not to insist upen the improbable character
of the philosopher's conversion whilst his father was living (Isaac
Abrabanel died in 1509), we may notice the number of passages contained
in the Dudoghi, which prove that the author professed Judaism ; several
times, speaking of Maimonides, he calls him " il nostra rabbi Moise ;'
in the same way, alluding to Aricebron, he says, ^'Ilnostro Abbenzubron

■iii

METAPHYSICAL SCHOOLS OF THE JEWS.

283

I, and had for
elialf he com-
c 071 the Intel-
isquisition De
IS ou various
small Hebrew
e endeavoured
t of destroying
listinguish the
lose whiqh are

, the expulsion
L-oyod the focus
sm contributed
lecuted children
•ible system of
d of intellectual
civilization dis-
saac Abrabanel,
s to the general
lilosophy during

) of Judah, and
roi'xs, has left a
he finished the
le composed in
f his birth was,
is unknown,
embraced Chris-
is true, that in
introduced with
as immortal in
lat persona im-
le hypothesis of
)bable character
living (Isaac
ssages contained
udaism ; several
■0 rabbi Moise ;'
•0 Abbenzubron

nel Ruo libro dt^ Fonte vifde." Wlien he fixes the epoch of the creation,
he makes uso of the Hebrew computation, which he calls " (he Hebrew
truth •" finally, in another passage, the author states as plainly as possible
Avliat his religion is: " Noi tutti che chrediamo la sarcra legge Mosaica,"
etc. Nothing more is wanted to show that the author of the Dialoghi
had remained faitliful to the tlewish religion.

Leo Hcbraeus is the sole representative amongst tlie Jews, of that
Neo-Platonism wliich, introdiiced into Italy by the Byzantine Gemistus
Pletho, and by his disciple Cardinal Ik^ssarion, was propagated with
entlmsiasm under the aiispices of ]\[areilius Ficinus, and combined by
Picus Mirnndulensis with the mysticism of the Jewish Cabala. The
Dialo(jhl\\a,\e for their subjoct, love, in the widest and highest accepta-
tion of the term ; love confiidered under its different aspects, in God and
in the universe, in mankind and in the vilest creatures, in the intellect
and in the senses ; around tliis centre are grouped the most varied con-
nidcrations and doctrines, intei-pretations of the Ijil^lical traditions and
of the Gi'eek fables, between which the anther makes ingenious pai'alU Is.

The woi-k consists of three dialogues between Philo and his mistre.'js
Sojihia. Tlie first dialogue treats of the essence of love ; Philo having
said to Sophia that the acquaintance he had of her excited in him love
and desire, Sophia maintains that these two sentimeiits are incompatible
with each other ; and thus the author is led to examine them and define
them separately, enumerating the particulars in which they differ.
"With this view, ho studies them from three stand-]ioints, distinguishuig
their various objects accordhig to the principles of: 1st. Usefulness j
2nd. Agreeableness ; and 3rd. Honest}'. He goes through the different
things which deserve to be loved and desired ; the love of what is honest
is the highest of all ; the love of God, consequently, transcends every-
thing elsf> in Rublindty,for God is the beginning, the middle and the end
of all honest or moral actions. But God can be known by our mind and
loved by our will only in a very impei-fect manner. Seeking, then,
what constitutes man's true felicity, the author refutes sevei'al opinions
proposed on the subject, and concludes that our real hapjiiness is brought
about by the union of our intellect with the actice intellect, i. e., God.
This union is the result of combinations, and can only be incompletelj
realized in this life, but it will be perfect and everlasting in the life
which is to come. Then our author passes on to an appreciation of sen-
sual love, which he reproves, as producing nothing but satiety and dis-
gust. True love is essentially intellectual by nature ; it is the father of
desire ; and the ofllspring of reason ami knowledge.

284

HA-JEHUDIM AND MIKVEII ISRAEL.

The second dialogue treats of t'.ie universality of love. There are
five causes of love, ■which are coninion to man and to the other animals :
1st. the desire of generation ; 2nd. The relations between parents aud
children ; 3rd. Benellts or gratitude ; 4tli, Similarity of species ; 5th.
Habitual intercourse. The intellect renders these five causes in mau
either stronger or weaker ; in him love is more perfect and more noble.
Besides, man has two causes of love, which the other members of the
animal creation do not enjoy in common with him, viz : 1st. The con-
formity of natural disposition imd of temper in two individuals, and
2nd. The moral and intellectual qualities, by which man gains the
aftection of his fellow-men. Philo next treats of inanimate beings,
•which have certain natural inclinations susceptiljle of being, also called
Love, in the inanimate creation, is only a species of attraction ; in
animals, it is both natural and sensible ; in man, it is natural, sensible,
and rational. 'J'his new classification affords Philo the opportunity of
surveying the whole domain of natural philosophy, and of cosmology ;
and he represents nniii as a iiiicrocosm, or the image of the universe.
When discussing the loves of the heathen gods, he exjdains several
allegories connected with a great number of Greek myths, and charac-
terizes, en passant, the respective methods of Plato and Aristotle, the
former of whom, whilst discarding the fetters of rhyme, and writing in
prose, has nevertheless enlivened his works by all the graces of poetry
and of fiction, whilst the latter has preferred a severe and purely scien-
tific style. Finally, Leo Hebraeus treats of love as considered in the
pure intelligences, the celestial s})lieres. The reason why tlie.se intelli-
gences move in their respective spheres, is to be found in God, the object
of this love. To conclude, the quickening spirit which penetrates the
world, and the bond which keeps the universe together, is love, without
which, there would be neither happiness nor existence.

The third dialogue is devoted to the origin of love : and hero the
author grapples with the abstrusest metaphysical questions. After a
preliminary discussion on ecstasy/, and on the power which the soul pos-
sesses of throwing otT the influence of our bodily organs ; he examines,
successively, the tive following questions : whether love exists at all ; and,
if so, when, how, from whom, and why does it exist 1 In the first jdace,
as a consequence of what has just been said, it results that love exists ;
it is the desire which attaches ua to what is pleasing. Examining the
definition of love, given by Plato and by Aristotle; the author develops
the notion of the beautiful, avid that of the good ; aiul ho shews that
Aristotle's definition, more general, and more complete, includes divine

METAPHYSICAL SCHOOLS OF THE JEWS.

285

e. There are
)tliev auimals :
11 parents aud
species ; otli.
causes in man
ul more noble.
1 embers of the
; 1st. The con-
cUvidiuils, and
lan gains the
limato beings,
Lnjr, also called
attraction ; in
tural, sensible,
opportunity of
of cosmology ;

the universe,
plains several
hs, and charac-
Aristotle, the
and writing in
aces of poetry

purely scien-
sidered in the
y these intelli-
xod, the object
ipenetrates the

love, without

and here the
Ions. After a
the soul pos-
he examines,
[its at all ; and,
[he first place,
It love exists ;
Ixamining the
Ithor develops
h shews that
•hides divine

as well as luiman love. Love evidently proceeds from something else ; it
is the product of the object loved, and of the person who loves; the
former is the agent, ov father, the latter may be viewed as the passive
matter, or tlie mother. The beautiful, the divine, does not reside in him
who loves, but in the object loved, which consequently is superior to the
other. Indeed, it hapi)ens often, that Avhat is superior loves some inferior
thing, but then the superior always lacks a certain perfection which ex-
ists in the inferior ; and this has in this respect a certain superiority.
In (rod alone, who is absohite perfection, love cannot suppose any defect ;
aud in point of fact the love which Ood has for created beings, is nothing
else than the will He luis of increasing their perfection and their happi-
ness. In order to establish when love began to exist, our author
explains the three principal systems adduced, to account for the origin of
all things. 1st. Aristotle maintains the eternity of the world. 2nd.
Plato believes in an eternal chaos, but thinks at the saiue time that the
world has had a befj-inninci;. 'M-i\. Tlie faithful admit the creation ex nihilo.
Plato's opinions agree witli those of the Cabalists, who say that the world
lusts (inly a certain time, after which it returns into chaos and is re-
created. Tiie inferior world always exists for six thousand }'ears, and
as the duration of chaos is one thousand years more, it follows that after
every seven thousand years a new creation takes place. The superior
world, or heaven, Insts for seven })eriods of the inferior world, or foi'ty-
nine thousand years ; it is likewise subj(;ct to a chaotic period of a
thousand years, therefore it is renewed at intervals of fifty thousand
years. Aftcu' this cosmological digression, the author, returning to his
subject, stmlies what may 1)0 called the amor princeps, which is the love
that God has for himself, the love of God, knowing and Avilling towards
God, considered as supreme lieauty and supreme goodness. This first
love is as eterual as God himself. (.J-od is the \inity of love, of the loving
and of the loved ; or as the I'eripateticians state it, of the intfsllect, tlie
iuteDigciit, and the intelligil)le. The second manif(>station of love, is that
which God has for the uni\'erse. If ere tlirce kin<ls of love meet
together: 1st. The h>ve of (Jod for the father aud mother of t'lie world
creaicvl liy God, and wliicli are identified with th(> iirsr intellect and the
cliaos. respectively. L*nd. The reciprocal love of these parents of the world;
au' .'h'd. Tiie mutual love of all the piirtsof the universe. According to
the opuiior. of Aristotle, these throe loves are eternal ; if we believe Plato,
the first alone is eternal, whilst the two others at the beginning of
time, when creation tookjilace ; believers— and the author classes liimself
amont'st them — assert tliat these three loves were born successivelv at

28G

IIA-JEHUDIM AND MIKVEH ISRAEL.

the >)egiuiiiug of creation. The question of knowing where love origi-
nated, is thu.s reduced to the thii-d of the manifestations just alhided to,
or to the mutual love of the parts which constitute the universe ; and
rhilo proves to Sophia that this love was first produced in the sphere
of the angels, or the pure intelligences. There is to be found the most
perfect knowledge of the Divine beauty ; from thence it communicated
itself to the celestial world, and afterwards to the .sublunary one. At
this place, the author gives a statement of the doctrine of emanation, as
it had obtained amongst the Arabs ; he shows how Averrhoes differed
from the other philosophers of that nation, and explains by what suc-
cession the Divine beauty conununicates itself to the various degrees of
creation, till it reaches the human intellect. The fourth question, that
of knowing from whom love originated, leads Leo Hebi'ieus to interpret
the vario\is fables of the ancient poets, ou the birth of Eros, or Cupid.
Finally, the author comes to the conclusion that the beautiful and know-
ledge, are the father and mother of love. Whilst considering the beau-
tiful, from every point of view, he speaks of Plato's ideas ; he shows
that l)etweeu Plato and Aristotle, there is a complete harmony, and
that both ])hilosophers express the .same notions under difrorcnt forms.
The fifth and last (piestion relates to the final end of love; this end is the
pleasure vhich he Avho loves discovers in the loved object. Pleasure is
considered with reference to the good and the Iteautit'ul, to moral and
intellectual virtues ; and the author slxows that the true end of tJie love
of the uniA^crBe, is the union of created beings with God, who is the
sovereign beauty.

So imperfect an analysis can only give a very feeble idea of the sug-
gestive character of the thoughts developed in the Dlalojlii dl Ai/iore,
and of the depth with which the most varied notions are there discussed.
The defects of Leo Hebraeus, are those of his time and of the school to
which he belonged. His work is not without importance for the history
of philoso]>y, because it is, perha])s, the most perfect representative of that
Italian school of meta[)hysics, whicli endeavored to reconcile Plato ami
Aristotle, under the auspices of Cabala, and of Neo-Platonism. Italy
rendered full justice to the nierits of the Dialoghi; and these merits were
great enough to atone for verlial defects, excusable, besides, in a foreigner.
The best proof of the sensation produced during the whole of tiie six-
teenth century, by Leo's dialogues, is to be found iu the ninnlter of editions
and translations that were published of tlunn.

Another Leo Hebraeus or J udah, sometimes called Messer Leone, of
Mantua, made himself known during the fifteenth century, by several

METAPHYSICAL SCHOOLS OF THE JEWS.

287

re love ovigi-
iSt alhuletl to,
mivevse ; and
in the sphere
Liud the most
communicated
lary one. At
emanation, as
■rhoes differed
by Avhat siic-
ous degrees of
question, that
us to interpret
Cros, or Cupid,
iful and know-
ering the beau-
[c;is ; he shows
harmony, and
ditlerent forms.
; this end is the
3t. Pleasure is
I, to moral and
end of the love
Oil, who is the

works on philosDphy. We have, by him, commentaries on certain
portions of Aristotle's Organon, and a treatise of logic under the title
Mikhlal Tophi, finished in 1455. These works are to be found amongst
the Hebrew MSS. of the Imperial Library, Paris.

We have now come to the last days of metaphysical speculations, in
connection Avith Judaism. By trying to harmonize Arabic philosophy
vith their religion, the descendants of Abraham had given to Peri-
patetisra a special char-actor, which made of it, so to sa_y, their national
philosophy. If since the sixteenth century, metaphysicians have appeared
amongst the Jews, tliey belong to the histoiy of civilization in general,
and had, as thinkers, no special influence over their fellow-religionists.
Spinosa was rejected by the Jews ; he had wounded, without any con-
sideration, the religious feelings of a community, formed in great
majority of Spanish and Portuguese refugees, victims of the Inquisition.
Moses Mendelssohn himself, who took iq) so nobly the cause of his
brethren, and who can be regarded as the founder for them of modern
civilization — Mendelssohn never would, or could, open a new meta-
physical era.

To conclude, the Jews, as a nation, or as a religious society, play
only a secondary pait in the history of philosophy ; that was not their
mission. However, they certainly share with the Arabs, the meiit of
having preserA'ed and pro2)agated metaphysical science during ages of
barbarism, and for a certain time they exercised over the Eui'opean
world, a mental influence, which cannot be questioned.

idea of the sug-
'oijjii di A more,

liere discussed.
,f the school to

for the history
lentative of that
icilc Plato and
ktouisui. Italy
[ese merits wove
;, in a foreigner.
Lie of the six-
Lber of editions

lesser Leone, of
lury, by several

CHAPTER IX.
WORKS OF MAIMONTDES.

TALMrniCAi, — Penish, Hamisliurnli — Mishna Torali— Seplicr Hamtisrotli — Maaniar
Techyatli Hiiiiiethim— -Comiuentarj on tli« Geinara— Questions ami Answers.
Pini.osoi'UK'Ai.— MoifU Nelnicliim— Eiiistli! to the Learned — Maaniar Hayiclmd
— Milotli Uiifcvon. Mk.du'AI, — Canon of Avicenna — Manliagolh Ilabrynth —
Seplier lIare|)hnotli, kc. Mit^cELLANKous — Iggereth Teiiian — Iggereth Leha-
niarv llagadol, io.

WORKS OF MAIJfOJflDES.

Wv, sliivll divide liis works into the following classes : Irsl'. Tahim-
diciil ; 2ad. Pliilosopliical ; 3rd. IMatliernatical ; 4tli. INIedical ; ^tli. Mis-
cellaneous.

TALMTDICAT..

1st. Perusli Hamisliurah (Uonimentary on the Mishna). This,
according to his own testimony, was commenced in Spain in liis twenty-
third year, and finished in Egyj)t in his thirtieth. He wrote it originally
iu Arabic, his native tongue, nnder the title " Ketob Al Serag," Avhich
Avas translated into Hebrew. Seiiher Hamaor, (book of light), and man-
URcri|)ts of it in the original langriage, are .still extant in various libraries
among others in the ]'>odleian. Parts of it were at different times trans-
lated into Hebrew. This connnentary of the ]Mishna, howcAcr, Avas
not his hrst work, for in the preface to this book, he says that he had
commented on three divisions of the (reiuara

2nd. Mishna Torali, (Pi ('petition of the I^aw), also called Yad
Chasakah, (strong hand). This work is written iu }»ure Hebrew, and is
a methodically arranged digest of all Talmiulical decisions ; the refer-
ences to the Talnmdical sonrces, how^^.ver, lieing omitted. It is divided
into fourteen books. TIk^ lir.st is called "8e{>her Hamada," (the book of
knowledg(;), in Avhich tlie author treats of the princijiles of the Law, of
Idolatry and llepentanee. The soundness of the doctrines, the sublimity
of the precepts, and the correctness (jf the viev/s therein detailed, have at
all times attracted the attention of the scholar, and [lortions of it have
been translated into various languages, amongst others, into lOnglish by
Kulph Skinner. Maiuionides prefixed to this book a pi-eface, in which
lie declares his motives for writing the avoi states his viev/s on the
Oral I-aw. and enumerates the (!13 jirecejjts contained in the Pentateuch.

WORKS OK MAIMONIDES.

289

^rotli — Maamar
i\!ul Answers.
iuunv liiiyiclmd
h llalivyuth--
l<f(rert'th Lt'ha-

: Isl. Talinu-
•al ; r)tli. Mis-

[Islma). This,
in Ids twinity-
ote it originally
Rerag," which
Ut), and man-
sions libraries
nt times trans-
1 IONS ever, Avas
tli.vt he had

so called Yad
lcl»re%v, and is
>ns4 ; the refer-
1 1 is divided

•' (the book of
of tlie Law, of
-;, Iho siibliniity
'tailed, have at
ioui of it liave
|it,) Muglishby

it'acr. in which
Is viev/s on the
Ihe Pcntatjiich.

Tlie ssecond book, is called '* Sepher Ahabuh," (the Book of Love.)
It treats of various devotional rites and ceremonies, such as the reading
to the Shema Israel, of the wearing of the phylacteries, the fringes, <kc.
Various portions of the book have been translated into Latin.

The third book, '' Semanin " (HeaKons), treats of the Sablmth and
Festivals, and tho rites and ceremonies connected therewith.

The fourth book, called "Nashim" (Women), treats of Marriage,
JMvorce, and all relations connected with or growing out of the state of
marriage.

The fifth book, " Sepher Kedushah " ^Book of Holiness), treats of
acts derogatory to the dignity of the Israelite, as the partaking of pro-
hibited food, etc. A portion cf this book lias l)eon translateil by I'rideaux,
and was published at Oxford in 1040.

The sixth is "Sepher Ilaplaah," (Book of Uncommon Things); it
treats of oaths, vows, and the like. A portion of this book is translatetl
into Latin.

The seventh book treats of "Scraim " (Seeds), produce of the soil,
and the various law.s connected therewith. Portions of it are translated
into Latin.

The eiglith book is the '* Sepher Abodah " (Book of Service). It
treats of the Temple and its Vessels, the Divine Service, the Daily and
Additional Sacrifices, and every other circumstance connected with these
matters.

The ninth l)Ook treats of " Korbanoth" (Sacritice.s), xh., of those
brought on occasions, other than those mentioned in the foregoing book.
The whole af this one is translated into Latin.

The tenth book is the "Sepher Tahorah" (P.ook of Purification).
It trciats of tilings, contact Avith which rendei's unclean, stud also of a
mode of inuilicati«)n.

Tlie eleventh book treats of " Nesikin" (Damages), and their com-
jtensation.

The twelfth book is the " hepher Kin Ian " iBook of Property), and
treats of the mode of conveying property, of partnership, and of other
circumstances growing out of these relations.

The thirteenth botdc, the "Sepher Mishpatim" iBook of .liulgments),
treats of all kinds of trusts, loans, <^"'.

The last book. " Shoftim " (Judges), treats of the Sanhedrin,
witnesses, rebels, kings, wars, and other relations connected with these
subjects. Nearly the whole of this most remarkable l)Ook exists in
Latin transl.itions.

290

HA-JEHUDIM AND UIKVEH ISRIEL.

3rd. '* Bepher Harutisrotli " (The Book of PreceptB). This ia an
exposition of the 613 [irecepts, enumerated in the preface to thft Mishna
Torah. It was originally -wrritten in Arabic.

4th. " Maamar Techyath Haniethini," (Epistle on the resurrection
of the Dead.)

5th. Commentary to the " Geraara," viz : To the three parts Moed,
Naahim, and Nisikim, as also to the treatise of Choliu. This work
seems not to have been preserved to our age.

6th. Questions and answers treating on various rites, on which hui
opinion was asked by certain French and Spansih Scholars.

I'HILOSOI'HIOAIi.

Ist. Moreh Nebuchim, (Teacher of the Perplexed). This work
was originally written in Arabic ; copies of it in that language are still
extant ; four being in the Bodleian. It was translated into Hebrew
during the life of the author. The Moreh Nebucliini has been com-
mented upon by several scholars, and in modern times, by the ingenious
Solomon ben INIaiuion. Portions of it have been ti'anslatod into various
modern languages: Townley translated into English tliat portion which
treats of the "lleasonsfor t.'ie Conmiaudments." There exists a Gei*
man tninslation of the whole, by Dr. Sclieytr, on which criticism has
2)ronounced a favorable verdict. As, however, the Hebrew from which
all these translations have been made, is in many places obscure, it is to
be regretted that all the modern versions should have been made from
this copy. This, probably, induced the celebrated Grientalist, Mons.
Munk, of Paris, to prepare a new French version from tlie original
Arabic. Tliis work is divided into three parts ; the first contains 7C
chapters, and treats of the various synonymes, homonymes, metaithors,
allegories, and siuiilies, found in Scripture, and,iuureover, comments on pro-
phecy — heaven, the universe and angels. The second i)art discourses, in
forty-eight cliapters. on God, on the celestial bodies and their influence,
and on the ]jaw. 'I'lio tliird divitled into eight-four cliapters, treats on
the vision of Ezekiol. Providence, and the reasons for the Divine com-
mandments.

2nd. Epistle to the learned of iNfarseilles, writte]i in 11 'Jl. This,
in an answer to (juestions j)ut to liim concerning certain persons who,
l>elieving in astrology, wished to explain everything by means of that
j>retended science, and concerning a certain Jew who boasted to be the
Messiah. It has been translated into ]>atin.

WORKS OF MAIMONIDES.

291

resurrectiou

3rd. Maaniar Hayichud, (a treatiso on the unity), was oi-iginally
written in Arabic, and thence translated into Hebrew by U. Isaac ben
Nathan. It was wi'itten after the Moreh, and is a digest of what the
author stated on this dogma in his Yad Chasakah.

4th. Miloth Higeyon, (terniH used in the art of thinking). Tliis is a
treatise on logic, originally written in Arabic, and translated into the
Hebrew. It has also ]>een oununented upon by Mendelssohn.

)n which hia

MKIiICAf..

Ist. Compendium of the (.'anon of Aricenna,^ — a beautiful MSS. of
this work is preserved at tli<^ I )ominican Convent at liologna. It is
said that Fei'dinand L. offered in vain two hundred gold jneces for this
copy.

2nd. Hanhagoth Habrv utii, (on tlio Preservation of Health). It
is an epistle addre.ssed to the King of Egypt.

3rd. C pher Harepuotli, (the Book of ('ures). According to Sab-
tai, the MSH. is in the lni]»erial liibrary of Vienna.

4th. CommentiU'V on the Aphorisms of Hippocrates, according to
the doctrines of Galeiius, in sevcni Chapters. The Hebrew ]M8.S. inider
the title of " [>uok on Medicine,'' is in the Library of the Vutican.

5tli. Garden of Health. 'Has work treats of the animal and
mineral productions of nature.

Gth. Sepher Hani' -ali, (Tlu' Mook of E.xistence). This is u medi-
cal and moral treatise.

7th. Ajihori.sms of niodicine. It consists of 25 chapters. This
work must have been written nrior to 1100, the Moreh being quoted
in it.

8th. Compendium from ijl books, viz., IG from Calen, and five from
works of other authors.

9th. Treati.se on the Heiuorrhoides and tlieir treatment, translated
into the H(;brew ; manusci'ipt^; of Itoth are preserved in the Itoyal
Libi-ary of Paris.

10th. A Treatise on I'uisoni, and 3Iedioiues which may cause death ;
a Hebrew version is preserxed \n tlie above-nanie<l place.

11th. Consultation on tlx.' snoring of the nose and throat. A copy
also in the I'aris lloyai liibrary.

12th. A Treatise on ( 'oitiis.

13th, A Treatise on Asthmii and tlie remcdio-! for curing it.

14th. Exposition of l.>ru!.rs.

292

HA-JEI1UI)IM AND MIKVEil '5RAKL.

lOtli. Consultation of McdiciiiP, cnmpOHeJ for a princft of liid
century.

l()tli. iMotlio<l of cnrinj^ those who lia\»! heeii bittwii hy venomous
boastK, or h:iv«; been jioisoncd.

17lh. Treatise on tho cauHea of uiahulicii.

1 Hth. ( 'onip(!n(liuni of tlif ni(:'(li(?in(' of < Jalun.

r.)th. On (h(; rodagm.

Mis( i.;i,i.am;oi s.

Ist. Ijjf^orcth Tcnian (Epistle to tiic South). 'I'liis epistle, written
in 1174, was addrossfd to thn dews iulial)itin<i; tli« «ountri(!s of the
South, in order to htn-ngthen them in their faith, and to (;aution them
against the imposition of a pi'otended .Messiah, then endeavouring,' to mis-
hnvd the .lews. Tiie oceurrenef! which i-alled forth the ejiistle, i,s thus
reIat(Hl by Maimonid(!S in this doeument :

"A man arose, twcnty-lwo yeais bach, in the soutli country, who

.stated tliat he wa.s a mcssenj^er, sent to prepare tho May for the coininj^

of tho .Messiah. I le fui'th<'r said that the Kini( I\r«'S,siah wouhl reveal

himself in the south ooiintry. Upon this, many poopli-, liolh .lews and

Arabs, a.sseml)le(l, and Ik; wandered about in the mountains, hiadingthem

astray, and onHing out, • eonie with me, and let us go out to nu^it

.Messiah, for he s(Mit me to you, to maht; escn the path for him,' And

our brethren in the south country wrote nu; a. long letter, informing me

of his mannerH and haliils, and of tin" iiu)o\atiuns introduee(I liy him

into the players, and of Avhat Ik^ told them. They furtln:r stated that

they witnessed such ami sueh of his miraelcs, an<l they asked niy oj)inion

ol'him. I inferred from the letter, that this unfortunate man was insaiu',

witlxMit any Ifarniiig, but still ft>ai'ing < 'od, and that what he said lie

had done was all a li«. l"'eHi'ing for the Jew s tliere, 1 wr<jle an explicit

epistle of Messiah, iiiki characttiristies, and the signs of the times in whicli

he is to appear, ami warned them to cauti(»n (he ]»retender, lest Ic;

perish, mill the congregations with him. .After a year he was taken

prisoner, and all his atlh(;reiits lleil from him. One of th(» kings of

.Vrabia, wlio took him prisoner, said to him, 'What hast thou done?'

upon which he replied, 'My lord, or king, I speak the truth, for I have

acted at the eommand of tho Lord.' 'I'lu! king saitl, 'what jiroof hast

thou]' He replied, ' cut oir my lieail, nnd I shall bo restored to life,

and be as before' The king •■■' ' there is no stronger proof than this,

WOltKS OK MAIMOXIDKS.

293

vouomous

and if it, ho so, I luul tlu! wliolc svoihl will Ixjliovc in tiico.' At the com-
luaiul of the kinjf, his hond was cut aiV, and tlio Jews of nmny plaoos w<'r«
lujavily tinod. Tlierc nr»* still, liowcver, nmny silly jjorsons wlio say, ho
will 1«) restored to life, and rise from his qrave.

lind. I;(gai()tli Leliiimaor ITajfadol (Kpistlus to the (Jroat Lif^ht).
This is a coUoi'Lion (if icttiM-H on \arioiis Hulijccis, addi-essed to Mniiiio-
nidps, liy Spanisli and l""roiich Schoiais, to^cthci" with his replies.

.'Jrd. Se|)iier iianephesli (Uook of tlie Soul).

4th. A hook on tlio Calendar, in Ilehrew, still incMMVed in the
1 loyal liihraiy, at I'aris.

fith. Two chapters on happiness.

fitli. Treatise on the Siinctilication of the Name of (lod.

7th. Arahio poems of IMaimonides.

8th. Ig<;aroth llaramham (lietti'is of IJandiam). This i.s a most
interestinf^ collection of letter«. Itappoarod in llel»rcw in ('Onstanti-
nople. This work is of great, importance, containing, as it does, literary
notices, and very interesting information as to the author, his contein
porarios, and the views and movements of the age.

CKArTEU X.

MAIMONIDES ON KEPENTANCE.

Kxplnnation ol' russaj^cs seeniinj; to deny Im'-will to some m»n— rower of Rejien-
taiicc taken away juilicially — (iod's Fdrekrowlfd^c not iiii-oiisistent with
individual frci'-will.

MAIMONIHES O.N UK;') XXANCK.

'I'hcre aro several passages in the IVntJiteucli, and in the words of
the Prophets, which appear to contradict this doctrine (of man's moral
liberty.) Many are led to tlie false conclusions l)y these jiassages, that
God decrees eveiy man to do good or evil, and man's mind is not in bis
power to incline to whatever side lu; chooses. I will lay down one
principle which will explain all those vei'ses. If one man, or the people
of a wliole country, commit a sin, from his or their free choice, God
will invariably punish him or them, ami (lod knows how to punish.
There are certain sins which supreme justice ])uuisl)esin the life of man,
on his body, his wealth, or on his little children, (for little children who
have no knowledge yet, and can keep no l^iviue commandments yet, are
actually the wealth of their parents,- -VV^hen Scri])ture says, "Everyman
dies in his own sin," it only s})('aks of uiau and not of children ; then
there are other sins which Divine .lusticf imnishes in the future life of
man, and no harm on tlieir aicount bi^fals him here ; fui-thorinore, there
are sins for wlach man is punished in this life and in the life hereafter.
All this, however, takes placu only, if man ri-tunis not to God ip true
i*epentance ; but if he returns to (Jod, re})entance is a sure defence
against all evil, as well as a man may sin with his own knowledge and
free-will. it is i)0ssil)le, howeA-er, that man commits such grievious
crimes, or he is guilty of so many sins, that Divine justice, in order to
punish him as ho deserves on account of his crimes or manifold sins,
which he luis committed with his knowledge and free-will, decrees that
such sinner lose his free-will, and cftn return no more in true repentance
to Ood, that he die and perish in his sins. Therefore, God said to Isaiah,
"The heart of this ^jeojile is hardened," A'c, and it is said in another
paswxge, *• And they have scorned the messengers of the Lord, and des-
pised his priests, and leu astray his prophets, initil the wrath of the Ix)rd
will be sjiont on His people healed no more ;" that is : They liave sinned
with their free-will, and have transgressed so seriously, that justice

iiJS^fgtHtmmiUm

MAL\rONIDES ON llEPKNTANCE.

295

declai-es repentance should be made impossible imto them, which is the
healing of the sinner. Therefore, it says in the Pentateuch : ''And I
will liai'den the heart of Pharaoh," — he having sinned with his own fre«
Avill, and oppressed Israel, who sojourned in his land, as it sajs : " Go
let us deal wisely with tliem." Divine justice decreed that the power of
repentance should be taken from him until he is sufficiently punished- —
therefore, Ood hardened his heart. But, if so, why did God send Moses
to Pharaoh to admonish him to repentance, when He said beforehand
that Pharaoh's heart is heardened I Only to teach coming generations, if
the crimes have become too great, the sinner can return no moi'e to God
in true repentance, before he has received his ])unishment, or he dies in his
sins, which he committed with his free-will. The same was the case
with Sihon ; his sins were so great that he could return no more to God
in true re])eutauce ; therefore it says : " For God, thy Lord, hath
hardened his mind, an<l made obstinate his heart ;" the same is the case
with the Canaanites, on account of their unutterable abominations, they
were deprived of their free-will to repent of their sins, and they made
war upon Israel, as it says ; '' For it was frona God to harden their hearts,
to go to war with Israel, that they (the Canaanites) be destroyed."

The same was the case with Israel in the time of the prophet
Elijah, because their transgressions wei'e numerous ; those who sinned
were prevented from repentance, as it says, "and thou hast turned their
hearts backward," le., they were prevented from repentance. Therefore
we say : God decreed not over Pharoah to maltreat Israel; or over
Sihon to commit sins in his laiul ; or over the Cananites to commit
crimes ; or over Israel to rebel against God ; all of them committed sin
with their own free-will, until justice denuinded that they be de2)rived
of their free-will to return in true repentance to God. In the same sense,
the pious men and the i)rophets, pr.ayed to God to helj) them upon the
path of truth, as David prayed : " Teach me Thy ways, O God," t.«.,
let my sins not be the cause of my erring from the path of truth, by
which J know Thy ways, and the Oneness of Thy name. In the
same sense he pi-ayed : " And let the spirit of goodness support
me, i.e., let my mind be free to do Thy will, that my sins prevent
me not always to return to Thee, if I err, until I again compre-
hend and know the way of truth;" so all similar passages must be
expounded. When David says : " Good and straight is God, thenifore
he taught sinners the way ;" this signifies, that God sends prophets to
admonish the mortal to return to God in true repentance ; furthermore,
it signifies that God grants to man the capacities to learu and corapre-

296

HA-JEHUDIM AND MIKVF.H ISRAKL.

liend. This is every man's quality, and Avalks in the path of -wisdom
and justice ; they are endeared to him, and he longs after them. There-
fore our sages said : " Whoever oometh to become pure, he will be helped
to it, i.e., he will tind in himself resources to support him on the path of
purity."

But, it might be asked, is it not stated in the Pentateuch concerning
Israel in Egypt: "And they will serve them (the Egyptians)." Did
not God decree over the Egyptians to enslave Israel ? Then it says,
concerning Israel : " And tliis people will rise and go astray after other
Gods ;" was it not decreed over Israel to worshii» idols I How then
could they be punished for it 1 But God decreed not that tfils man of
Israel should worship idols, or that particular man, or Egyptians should
enslave tlie Israelites. God only made known the course of the nation
in this respect, and not of the individual, wlio has his free choice not to
yield to the corruption of his people or age. Tliis is more as if God had
said : there will be pious men, and also Avicked ones among this nation;
this compels none individually to be pious or wicked. Gould not the
wicked man, with the same justice say, it is not my fault that I am
wicked, for Mo-ses already predicted that there should be wicked men
among Israel ; hence I am compelled to bo wicked. The same was the
case with Egypt. Every Egyptian was at liberty to do good or harm to
the Israelites ; for God decrewl not that this Egyptian should do harm
to Israel. He only said, that Abraham's seed will be reduced to seiwi-
tude in a foreign land. In all those matters, it must not l)e foi-gotten
what we have already said, man has ])ower to knt)w Jww God knows
futui'e events.

Maimonides means to sav, that man's nature is thus constructed,
that if he sinks deep enough in the mire of crime, if he loses free-will,
and becomes the slave of his brutal passions and enormities, from which
either affliction or death only can save him. This is not the result of
speculation, but of solid facts, which one can observe almost daily ; iu
theology such men are called lost sinners ; in profane language, we call
them stubborn and incurable criminals, who must be rendered harmless
to society, or must be l)rought to their senses by misery and affliction.

jf wisdom
in. There-
1 be helped
the path of

coucenilng
ins)." Did
en it says,
■ after othev
How theu
this man of
tians shouUl
,f the nation
hoico not to
4 if God had
this nation;
uld not the
lit that I am
wicked men
«\me was the
d or harm to
)ukl do harm
iced to servi-
ce forgotten
God knows

constructed,
sea free-will,
from which
the result of
)st daily ; iu
^lage, "we call
ed harmless
affliction.

CHAPTER XI.

THE RESUllRECTIOX OF THE DEAD PROVED YKO^
THE OLD TESTAMENT SCRIPTURES.

Hahbi .fohannaii — Kablii Siinoi — Kublii Jisniael— Kabbi Joshua — Kabbi Kllzer —
l{al)bi Mair — ^Analogies of the Ilessurrectioii.

TUK KESI'JIRKCTIDN OF THK DKAD PKOVED FROM THK OLD TKSTAMF..NT

SCRIPTL'KES.*

1. Saith Rabbi Johannau : how can ye prove the resurrection of
the dead from the Torah ? f It is written : '* Thus ye also shall offer
a heave offering unto the Lord, of all your tithes which ye received of
the children of Israel ; and ye shall give thereof the Lord's heave offering
to Aaron the priest." Deut. xviii., 28. Now, how could Aaron receive
Uie heave offering, knowing that he died before they entered the j)ro-
mised landl But, the truth is, that Aaron shall rise from the dead ; and
iu the age to couie, he will receive the heave offering.

2. Rabbi Simoi says : it is written, " And I have also established
my covenant with them, to give them the land of Canaan, the land of
their pilgrimage, Avherein they were strangers." Kxod. vi., 4. Here,
then, God made a covenant with Abraham, Isaac, and Jacob, and pro-
mised to them the land of Canaan ; but they have nuver ])ossessed it ;
how can God fulfil his promise ? This i)roves that, in the age to come,
the dead will rise, and our fathers will inherit the promised land. The
Sadducees asked Rabbi Jismeal : " How can it bo proved that God will
raise the dead 1 " He answered, " This can be pu-oved from the Torah,
the Prophets, and the Haggiographa ; ))ut neither of the j)roofs was
Hccepted by the Sadducees. He said : From the Torah, for it is written,
"Behold thou shalt sleep with thy fathers, and rise." . . . But they
aniwevcd : Why dost thou not continue the verse ? God did not say
that he, Moses, will rise ; but that this })eople shall rise, after thy death,
and go a whoring after strange Gods. Rabbi Isnieal then continued :
Fronv th'J prophets we learn the resurrection thus, it is written : "Thy
dead shtU live ; they shall rwe together with ray body ; awake and shout,
ye that Jwell in the diist, for thy dew is the dew of lights, (some
trauslaie it 'herbs,') and the etirth shall cast out the dead." Isaiah

* Talmud, Tract Sanhodrin, folio 90, page 2.

t l^y tho word Torch ia always understood the Pentateuch, or thf baw of Mogei.

298

UA-JEHUDIM AND MIKVEH ISRAEL.

xxvi., 19. 15ut they answered : Perhaps the prophet here predicts the
resurrection of the di-y bones, performed afterwards tlirough the prophet
Ezekiel / liabbi Ismeal continued : Tt can also be ])roved from the
Kethabim ; (Ilaggiograpl,., , ) for it is written : " And tlie roof of thy
mouth is like good wine, which tastes sweetly to my beloved, and causes
the lips of the sleeper to speak." Song of Songs, vii., G. This, he said,
shows that th«^ lips of the dead will yet sjieak. But the}- answered : Per-
haps it means only living sleepers, who sometimes speiik after they have
taken wine ; or the d<^ad will move with their lips, but not rise ; as,
also, -Rabbi Jochauansaid : A ny explanation of the law which is recorded,
and the name of the authoj", his (the author's) li]>s move in the grave, for
it is written : '' (/auses the lips of the sleeper to speak." The Sadducees
could not, therefore, be convinced that the resurrection can bo proved
from the Torah, until the Rabbi (pioted the passage in Exod. vi., 4.
Now, whnt can this mean ? To say that they who are now standing
around him are alive, is nothing, because it is understood by all, that
any one who stands upon his feet, and listeneth to a speaker, is alive ; but
it meant this : Kveu in that day, when all the world (the inhabitants of
it) shall be dead, you who cleave to the Lord shall be alive ; that is, shall
arise from the dead, and take their reward. The Romans once asked
Rablii Joshua : How can you prove that (iod Avill raise the dead, and
that Uod knows all future things 1 He answered : This I can prove with
one Averse; and he recited the verse from Deut. xxxi., 10, but they
were not satisfied, just as the Sadduce(!s were not. The Rabbi then saitl:
Well, if T had not answei'ed both your (piestions, I have at least answered
the latter, that is, God foreknew that Israel would go astray after the
death of Moses. Rabbi Elizer said : In the following manner I repu-
diated the scriptures of the Cathizem (Samaritans). They say that the
resurrection of the dead cannot be proved from the Torah ; and ]
answered them, saying : You set at naught your own scriptures ; they
are, therefore, of no beneiit to you ; for is it not written : " Because h«
has despised the Word of Jehovah, and has broken his commandment,
that soul fihall be xitterly cut off, his iniquity shall I'emain upon him T'
Nvimb. XV., 31. Now, when the sinner is utterly cut off, how can his
iniquity still be upon him ? But the meaning is, he shall be cut off from
this life, and the sin .shall remain upon him until the age to come, when
he will rise from the dead, and receive his punishment. Rabbi Akiba
remarks : the latter i)art of the verso has a double meaning ; if the ini-
quity I'emains upon him, that is, if he continues to sin, then he will
receive punishment at the resurrection ; but if he repents, and forsakes
his evil ways, he shall find mercy at that day.

UKSUiniEClloN (JF THE DEAD.

299

predicts the
the prophet
■cl from the
roof of thy
, and causes
'his, he said,
iwered ; Ver-
er they have
lot vise ; as,
li is recorded,
the grave, for
he SaddiicecR
m 1)0 proved
Exod. vi., '1.
now standing
I by all, that
, is alive ; hut
inhahitants of
; that is, shall
IS once asked
the dead, and
an prove with
,10, but they
,bbi then said:
east answered
ii ray after the
iiuner I repu-
y say that the
L'orah; and 1
•iptures ; they
Because he
inmandment,
\ipon him 1
', how can his
|e cut off from
;o come, when
Kabbi Akiba
g ; if the ini-
then he will
, and forsakes

C'leopatri, tli(> t^)u('i'n, onco asked Kablji i\rair : We know tliat the
(lead v/ill be <piickened again, for it is writtnn : '' And they of the city
shall spring up, like the gi-asa of the earth," I'salnis 72, 16, which cer-
tainly means, that men will giow out from tbe earth, rise from the dead;
hut how will tliey rise, clothed or naked? llabl)i Mair answered : Take
an example from the wlieat grain, wliicli is buried naked and rises clothed ;
Jiow much more sliall oiu' bodies rise elotlied ! Civsav once said to
Kabbi CJamaliel : You maintain tJiat the dead will vise ; how can this
1)0 / A re they not dust ] And how can dust become alive again ? The
(laughter of (_':«'Sar. who was iiresent, turned to the Rabbi and said : Be
i[uiet and let me answer tuv father. Site tlir'u I'cplied : Supi)ose there
\¥er(^ two creators in our city ; one w!io ci'cates someihing from w^ater,
;uid the olhcr from clay : wliich of tJieiu is greater t Certainly he who
creates something fi-om waler, replied Ca'sar. Well then, said liis
•laughter ; a master wlio is able to form something of water, should lie
not bo able to make something from clay ? Ralibi Ismael said : Take a
glass bottle as an example ; a glass ))ottle is made by the breath of men ;
and when broken, it can bo ust.'d again (by being ])iilverized and melted)
and made a liottle again ; how much more men, who were created ])y the
breath of (,Jo<l, when they arc broken, (dead). Avill be i-aised again ?

A Miu''' asked Kabbi .\mi: Jlow can dust becon:e alive again? He
answered : I shall ex])lain it to you in a paral^le. It is like to
a king, who commanded his servants to build him a palace on
such a place, wliere there was neith(-r water nor clay, (which means
where they couhl not mak(* mortar ; still they went on, and performed
the work. After several years, that palace was crumhled into dust; and
the king then said to the same servants : Now go and build me another
{lalace at such a place, wher(} water and day are in abundance; and they
iiusweretl : We cannot. Wliat 1 cried the king, you could erect a build-
ing without those necessary materials ; and now, Avhen you have them
you say you cannot I Another Miu said to Gabiah-ben-Pessisa : Woe
uito you sinners, who say that tlu; dead shall live ; those who are already
living shall die, how shivll those who are dead live again ? Clabiah
answered : Woe unto you, ye sinners, who say that the dead .shall
not become alive again ; those who never were in existence before, ai-e
called into existence and life by xilmighty God ; how much more can
those who haA'e already had existence and life, be called into existence
and life again by the will of God I

" A (iPiitilc or anyone who wa.s not a Jew.

1 •.
1 1

■ 1

•

■ i

CHArTKll XII.
HEBREW POETRY.

Toetry characteristic of the Hebrews — yelei'tion.s from tht^ !;it<n- Jfi'bn-w Tootry.

IIKBKKW I'OETRV.

It may Le truly said, thfit poetry is a graiul element iu the cliar-
actei" of the Hebrew peo})lo. Their history is a suhlime epic of Provi-
dence ; their very laws at"e brightly tinged with i)oetic Ijeauty ; their
sacred oracles reveal the future of our conunon race in magnificent
poetic forms ; their inspired lyrics furnish the lang'.iage for the worship
of successive generations ; they alibid a solace in the afflictive cares of
life; they hover on the lips of the dying ; they are destined to be sung Vjy
nations yet unborn ; and to be the hymn book of a regenerated world.

This, of course, is to be \niderstood entirely of the songs of the
Hebrew Bible. Excellent as are many of the later productions of the
Jewish pen in this department, there is an imjjassable line between them
and the compositions of the })rophetic writers. The first great distinc-
tion between these two classes of poetry, arises from the fact that the
Biblical songs were not the products of mere human genius, but a theo-
phany in words, an embodiment of Divine inspiration. They are difler-
ent also in their forms. The later Hebrew poetry fashions itself in the
art -tic numbei*3 of prosody ; that of the Bible is metrical :

HKBREW fOEM.

Before Thy heavenly Word revealed the wonders of Thy will ;
Before the earth and heavens came forth from chaos deep and still ;
E'en then Thou reignest Lord supreme, as Thou wilt ever reign.
And moved Thy Holy Spirit o'er the dark, unfathomed main.

But when through all the space "^I'liy mighty voice was heard.
The darkness fled, and heavenly light came beaming at Thy wonl ;
All nature then proclaimed Thee King, most ble.ssed and adored !
The great Creator ! God alone ! the nniver.sjil LonI !

r 1

liEHREW POETRY.

301

.;bi(-'\T Toftiy.

it in tlie clmr-
epic of Provi-

beauty ; their
in magnificent
[01- tlje worship
Hictive caves of
I to be sung by
eratcd worltl.
le songs of the
)ductions of the
e between theui
st great distinc-
le fact that the
nius, but a theo-

They are difler-
lons itself in the
il :

will;
[p and still ;
ler reign,
linain.

^eard,
Thy wonl ;
Id adored !

And when this vast created world returns to endless night,

AVhen heaven and earth shall fade away at Tliy dread word of might ;

Still Thou in majesty wilt rule, Almighty One alone,

(4reat God, with mercy infinite, on Thy exalted throne.

Immortal power I eternal One I with Thee what can compare I
Tliy glory shines in heaven and earth, and iills the ambient air;
AH time, all s])ace, by Thee illumed, grows bright and brighter still,
(Obedient to Thy high behest and to Thy heavenly will.

To Thee dominion, solo belongs, and 'tis to Tliee alone.
My Father, Savioiir, living (rod I .1 make my sorrows known.
Thy love, celestial and divine, descends njion my heart,
luKpiring courage, hope, and joy, and bidding grief depart.

Protected by Thy boundless love, my body sinks to rest,
My soul, within Thy heavenly arm, reposes calm and blest,
Lord of my life ! in darkest night I sleep and have no fear,
And in the early dawn of day, I wake, and find Th(ie near.

II.

Eternal I Tliou hast thrown us down.

And scattered us like rain ;
Xo longer can wo bear Thy fi-oAvn.

(), turn to us again.

Karth hast TJiou made to tremble all,
Her rocks Tliino anger breaks :

L(n'd ! close her fissures lest we fall.
While her crentre shakes.

Tl)is people, whom Thou callest 'J'hine,
With hardship, hast Tliou bent, —

Thy servants made to drink ilie wine
Of deep astonishuK-nt.

To those, who fear Thee in tlie world,

A banner hast Thou given.
Which, for the truth, must bo unfurled,

In face of earth an<l heaven.

302

HA-JEHUDIM AN'D MIKVEH ISRAKI,.

That Thy beloved and faithful band.

May be upheld from fear,
Deliver by Thy mighty hand.

And to Thy pi-ayer give ear.

In holiness the Eternal swears —

My joy shall be complete.
Shechem will T divide in shares.

And Succoth's Aalley mete.

Gilead is mine — Manassah mine.
While Ephraim, round my liead,

Shall strength with beauty wreathed entwine,
My law shall Judah spread.

In Moab will I bathe my hands,

O'er Edom cast niy shoe,
Philistia 1 Thy delightful lands

•Shall grace my triumph too.

But Avho will help me to invade,

That citidal of strengli ?
Who show me Edom prostrate laid,

And give uic rest at length >.

Will not the (iod, whose hand a^tpeared

Erom our support withdrawn-
Even Tiiou. <) (lod ! whose aid we ieai-ed,

Had from our armies gone ?

Help Lord ! for human help is vain ;

Our enemies oj)pose ;
Thro' God fresh trium[»lis shall we gain,

For He wJll ci-usli oiu' foes.

4U ;f

III.

Let us send our Noiet' iuiploriiii;-.

To Jehovah's starry seat ;
To our C!od this soui"- be soariuL'.
Whieli will mercy for us jdead.
On tiiis liappy. happy day.
For -Ichovah hears us pray.

jiiiii

HEHHEW POETKY.

Here \mitecl tire we meeting,

In Thy house tliis Sabbath day ;
Let Thy presence give ua greeting,
As we chant this simple lay.
O, descend to dwell among
Tliine own people's joyous throng.

We now consecnite this temple,
To high Ifeaven's noble Lord ;
Full with joy we now ussenible.
And to pious themes resort.
O, Forgive the sins of al I ,
Who have sought this sacred wall.

Give lis light, while we are steering,

]n this dark, too dark a path ;
Dwell among lis and be cheering.
The ])Oor victims of Thy wrath ;

We'll obey Thy dread command,s,
Though we live in foreign lands.

For JMcssiah are we waiting.

Who will take us to our lionie ;
jMay our glory not be fading,

From great Judali'.s sous that roam.
In alj lands to chant a lay,
(,)n tJiis joyous Sa])bat)i day.

303

Moo^.

IV.

On Thee my rock, Eternal '. will T call ;

Not silently do thou attoiul :
Lest, Thou remaining silent, I sliouht I'lll,

Like th(>sewli() to tlu' i)ii descend.
To my imploring voice Thine ear a[ii)ly.

When T for iiicrcy ciy- -
Wliiic on Thy holy shrine J gaze.
And to Tliine oracle mv hands adoring'' !'ai.si'

I,:''*

304 IIA-JEHUDIM AND MIKVEH ISRAKL.

With vile transgressors draw me not away —
With those who jjractico wicked arts —

Who, " Peace bo with you," to their neighbors say,
While hatred works within their liearls.

Thou wilt, according to their evil done,
lleward theiu e\ <'iy one —

'f'heir practices malevolent,

According to the guilt of their iiialign intent.

After the wicked deeds their hands ha\e wrought,
Their i-econipenso Avilt Thou assign —

Keturning on themselves theii- evil thought,
Ah the desert of their design.

IVcauso to the Eternal's just commands,
And working of His liands,

A. due respect they never yield,

Ffe Rhall destrov them all. and their woik never build.

Blest be the Eternal, a gracious ear
lias to my prayerfid voice inclined :

The Eternal is my buckler ever near :
In Ilim all needful strength I find.

Fn J rim my heart coniidcd an 1 believed.
And succor I reci.'ived ;

My heart is theref(n-e filled with joy,

And to exalt his praise, I will my s-ong employ.

\y\\\ mourneth Zion's (iaughti'r now.
Her head with ashes strewed (

She wee])s for .ludah's broken voav,
I ii'r spirit is subdued.

Queen of the nations ! thou art reft,
( )f temple, crown iuid throne ;

Thy music hath no echo left
J Jut sorrow's plaint i\ e tone.

HEUUEW POETRY.

305

Tlie glory of the earth wert thou,

Thy beauty is no more ;
For dust defiles thy royal brow,

Thy garments trail in gore.

Like harts that can no pastui'e find,

Thy trembling princes fly ;
Mute doves to foreign hands consigned,

Thy captive daughters sigh.

The arrow in thy breast is sheathed,

The net thy feet ensnares ;
The yoke around thy neck is wreathed,

Thy portion is but tears.

Can Gilead, then, no balm bestow

To heal my people's wound ?
Oh, God ! let hope from Heaven flow,

And mercy's balm be found !

— Adau Mknkkx.

VI.
Morn breaks \n)on !Moriah's height !

A father and his only .son.
There bow toward the rising light,

And humbly say, God's will be done !

With trembling liund, but faithful heart.

The sire binds his sinless boy :
Prepared witli that sweet jdedge to part,

Which he .vho lent would now destroy.

On Sarah most his thoughts were bent.
When she no more should meet her child ;

But mourn within her lonely tent,
For him, the pure, the undefiled.

Yet firmly Abraham grasps the blade ;

But. ere the fatal stroke descends,
A beam hath round the victim played,

An angel o'er the altar bends !

300

HA-JEHUDIM AND MIKVEII ISRAEL.

Forbear ! the test of faith is o'er :

Unbind the sacrificial cord !
Yon lieaven provided ram secure,

To bleed and burn before tlie Lord.

Blow, blow the ininips of gladness now '
God's clemency and love confess !

Who hath fulfi'led His solemn vow,
In Isajvc's t. a the earth to bless !

— The Sacrifice.

A. J. M.

'IMf

VI T.
Lord of tho Ilxuversc. He reigned

Before creation's teeming birth ;
Erst, when His fiat all ordained,

Acknowledged King supreme on earth.

Yet, wlien theses worlds shall i^ss away,
He still .shall govern, sole, sublime,

Who was, who is, and will be aye,
All glorious to the end of time.

One only C»od, with none beside

To equal Him, or share His throne ;

Beyond the roach of time and tide,
Bow'r and dominion His alone.

Without compare or parallel,

Ne'r knowing variance or cliauge.

No pow'r can K'ssen, increa:--e, swell
His mighty emi)ir(', bDUudless range.

My (!o(l and liu' Redeemer lives,
A sheltering rock, wlicn woes bcful ;

My banner lU' a refuge givtis,
A cup (if si)lac»' when 1 call.

To Iliui my spirit 1 rcsigu.

Asleep, or waking, to His care

T yii'ld tliis mortal frame of mine.

Nor fear — ( !od's witli me (nervwbere.

!:Si;^ rnx

HEBREW I'OETRY.

307

Vlll,

When Faitli too young for a sultlinicr crcoti,

Her sample text from nature's volume taught.
She 'wakened melody, whose shell and reed —

Though rude, upon her spirit gently wrought.
But soon from syhau altars she took wing.

And music followed still the angel's flight ;
Savage no more, she touched a golden string,

And sung of CJod, in revelation's light !
I^end, lend your chords ye seraph-pair.

The soul of Jesse's Son ;
That we umy in liarmouio\is prayer,

J']xalt the Holy One !

Girt in His lightning-robe, (»od gave the law,

From trembling Sinai, to His eldest born ;
Tables, that time fi-om memory could not draw,

A talisman in Judah's bosom worn,
His Sjiirit before thousands past,

So one alone revealed ;
And mid the tluuuler's awful blast.

Faith's ct)vt'iuint was sealed !

Him first, Him last, Him ever let us sing,

Wl ose promise; yet the Hebrew pilgi-im cheers ;
AVho shall his wandering people once more bring,

Back to the glory of departed yeai*s.
Bright IMllar of our dessert ]Kith,

Through shame and scorn adored ;
Cliastcued in spirit and in word,

Still, still let our soul-liarmoiiy,
Ascend before Tliy lliroue ;

Wliih' ccliding ser.ipliim I'ejily,

The liOi'd our (iod is one !

Al'AU.

■Pi

308

HA-JEHUDIM AND MIKVEH ISRAEL,

IX.

r S A L Jt III,

Lord, see my foes — the vast array,
Against me come abroad ;

While, of my soul, full many say —
" No help for him in God."

But Thou, Eternal, art my shield,
My glory, and my pi-aise ;

By thee, mine every wound is healed,
My head Thy mercies raise.

Eternal, 1, for quick'ning lace,
Bessught with earnest voice ;

He heard me from His Holy place.
And cauded me to rejoice.

I laid n)e down, nor dreaded harm,

I slept from trouble free ;
Fresh I awoke, for with His arm

The Lord God shielded me.

I will not, therefore, be afraid
Of tens of thousand strong,

Who, round me compassing have laid,
Foul plots to do me wrong.

Arise, Eternal ! save mo, God !

For Thou has smitten those,
Mine enemies ; Thy powerful rod

Has crushed my wicked foes.

Salvation with the Lord God resta ;

Yes, Thou alone Divine ;
Tliy blessing savingly invests

All who are truly thine.

HEBREW POETin'.

309

SINAI.

On that appalling morn when Israel woke,
To hear her Lord's omtiiscient decree ;

When, as though Heaven's loud thunder broke,
The veiy air grew rife with mystery ;

When Sinai's Mount, involved in fire and smoke,
Outswelled the aspiring eager of the sea ;

This be my theme, presuming task ! to sing

The praise of Israel's God, her everlasting king !

Oh, for a seraph's tongue or prophet's pen,
My glorious song, enraptur'd to exalt !

Oh, to have heard Him, " With an angel's ken,"
From yon triumphal wonder-paven vault,

Come clothed i.. wisdom to commune with men,
And bid so near their tents His hierarchs halt !

O'er sapphire floods, the burning escort rolled

Through clouds of roseate fire and molten gold.

Soon from the hill's crest, fearful sounds began
To radiate slowly to its hallowed base ;

Through all the mustering tribes one impulse ran,
A thrill of joy and fear ; o'er shivering space

Pealed the celestial trump, and awe-struck men,
With suppliant eyes, beheld the wondrous place,

Where eddying mist and lightnings livid stream,

Confest the Loi'd of Hosts — the Invisible Supreme !

Pillars of smoke, thick-falling caught the eye ;

Dense but a moment ; for the reddening blaze
Gushed forth in jjlunging volleys to the sky,

Fierce thunders roared and meteors flashed amaze ;
The tmfathoraed empyrean gleamed on high,

With hues of amber, dazzling to the gaze.
And peal on peal, with Avild tumultuous din.
Rolled on, far echoing o'er the wilclerness of sin.

In awful glory shone the firmament,

Save where the vapor stiiined its glowing form ;

310 HA-JEHUDIM AND MIKYEH ISRAEL.

Grey Sinai, with mighty earthquake I'ent,
Upheaved its surging breast as in a storm,

Shapeless, fi-om side to side, the waves were sent,
Toss'd by the power of an Almiglity arm ;

And Israel knelt with hands and eyes iipraised,

While down the dusky hills, Jehovah's lightning blazed.

ITien lo ! the archangel's summons, loud and shrill,
Shot terror and dismay through all their bands,

And, waxing longer, louder, louder still.
Reverberating o'er the desert sands,

Bidding God's seer ascend the flaming hill

From which He issued His divine commands,

And gave them statutes for the promised Homo,

And lighted Heaven with love through the etherial dome I

Affectionately inscribed to brother Jacob, by A. J. M.

XI.

V A A I, M XX.

The Eternal hear thee, in the day,
When threatening dangers lower ;

The God of Israel be thy stay —
His name thy lofty tower.

O ! may He from His temj)le send,
To help thee by His grace —

From Holy Zion succour lend,
Thine arm with vigor brace.

Thine offerings in remembrance bear,

Thy sacrifice receive —
Fulfil thy heart's unuttered prayer,

And thy designs achieve.

To us Thy safety shall afford
A theme of joyful praise,

And in the name of God, the Lord,
Our banners will we raise.

HEBREW POETRY.

311

blazed.

ill,
l3,

imo,

stlierial dome!

Now -we know that the Lord from harm,

Will His anointed shield :
Hear Him from Heaven, and His right arm

With saving vigor wield.

To praise of chariots some declaim.

For horses some declare ;
But we in niem'ry will the name

Of God, the etei-nal, Lear.

And thus, while they descending fall.

We rising shall ascend ;
Eternal ! save us ; when we call

Do Thou, our King, attend.

-Jeioish Chronicle.

XII.

It is the holy Sabbath day.
Let praise to God ascend !

In holiness thy soul array,

And worldly thoughts suspend.

Come forth, ye weary sons of care,
Toil-worn and grief-oppressed ;

To heaven send a grateful prayer.
For those calm hours of rest.

Let not the poorest of yo ask,

Of Providence long tried,
" If I forego my daily task,

Whoso hand shall breail provide."

Remember that celestial food,

To Israel ordained,
When mercy double portions strewed,

Lest Sabbath be profaned.

W^ith tenfold gifts will God repay,
The transient loss incurred ;

But tremble ye who disobey,
The mandate of the Lord.

312

HA-JEHUDIM AND MIKVEH ISRAEL.

With rapture then behokl the light

Of this returning day ;
Dii-ect, O God, our steps aright,

Nor from Thee let us stray !

XIII.

HVMN FOK THE UAY OF ATONEMKKT.

Almighty God ! Thy sovereign power

To ns is manifest ;
Sustain ns in this trying hour.

And calm the anxious breast.

Give peace to every contrite heart,

The wounded spirit he:il,
Subdue our fears, gkid hope im[)art,

Thy love divine reveal.

With ever gracious eye behold,

The penitential tear,
We feel our sins are manifold ;

Our guilt to us is clear.

Thy xmity we will proclaim —

One God alone adore ;
And glorify Thy holy name,

Both now and evermore.

C. LiNDO.

XIV.

HYMN FOR THE RECEPTION OF THE SABBATH.

Come, my beloved, to meet the bride ;
The presence of the Sabbath let us receive.
Come, my beloved, etc.

Keep and remember the Sabbath, both words did.
The one peculiar God caused to hear, with an expression ;
The Eternal is unily, and His name is Unity ;
To Him appertaineth renown, glory, and praise.
Come, my beloved, &c.

Iath.

asion ;

IIEDREW POETRY.

Come, let us go meet the Sabbath day,
For it is the fountain of blessint' ;
In the beginning of old was it appointed ;
For though last in creation ;
Yet it was first in the design of God.
Come, my beloved, &.c.

O thou Siinotuaiy of the King ! O royal city !
Arise and come forth, from Thy subversion ;
Thou hast dwelt long enough in the abode of calamity,
For He will now pity thee with kindness.
Come, my beloved, etc.

Shake off the dust ; arise, O my people ;
And adorn thyself with thy beautiful attire ;
For by the hand of Jesse, the Bethlemite,
Redemption dratoeth nigh to my soul.
Come my beloved, kc.

Rouse thyself ; rouse thyself ; arise, shine ;
For thy light is come ; awake, awake j utter, utter a song ;
For the glory of the Lord is revealed upon thee.
Conie, my beloved, ttc.

O be not :\shamed, neither be thou confounded.
O Jerusalem, v/hy art thou cast down 1
Why art thou disquieted ? For thee, the poor
Of my people shall take refuge.
And the city shall be built on her own heap.
Come my beloved, &c.

They who spoil thee, shall become a spoil ;
And they that swallow thee up, shall be removed far away ;
Thy Cod will rejoice in thee,
As the bridegroom rejoiceth in his bride.
Come my beloved, &c.

On the right and on the left wilt thou
Be extended, and the Eternal wilt thou revere ;
Through the -means of a man, the descendant of Pharez,
Will we rejoice and be glad.

Come, my beloved, etc.

313

'if-

314

HA-JEHUDIM AND MIKVEIE ISRAEL.

come in peace, tliou crown of
Thy husband ; also with joy and mirth,
In the midst of the faithful and beloved people.
Enter, bride ! Enter, O bride !
Come, my beloved, ifec.

XV.

VOICE OF ISRAEL.

With feelings wild as the wind ;
With a soul no earth-fetters can bind.

Haunting my soul's young life ;
Sighs are gasping,
Wings are clasping,
In ceaseless meaning strife ;
Baffling control.
Binding my soul —
This soaring soul to life !
To list a voice from the down-trod grave.
Ever calling this frail soul to Fave
From dust, a nation — •
God's generation !

Through crowded sti*eets I hear
That mournful sound,
Along the ground.
Creeping to ray startled ear —
In fox'ests lone,
I hear the tone ;
Restless wings' beating near ;
Folding and unfoldin>. a spirit band ;
Bearing a voice from the silent land —
Voice of the lowly dead,
Israel's lonely dead.

Now in the sweetest singing,

'Tis soft and low,

Its numbers flow ;
Through my dreams 'tis winging,

HEBREW POETRY.

315

Like light at morn,

Israel-born !

With a God-breath flinging.

Thoughts of a glory down this life of mine —

0, this struggling life for light divine !

Israel's golden light,

From God's power and might.

0, this voice of mystery,

Winding slowly,

Sighing lowly.

Through my soul's life history ;

Shrieking and sighing,

Pleading and crying,

A. nation's wrongs, the stoiy ;

Wrongs that wail from o'er a sea of blood.

And from o'er Charon's deep mystic flood ;

" Save God's own nation,
" Soul's generation."

Lift to my lips the purple wine —
The wine of life,
With a glory rife,
To free from this soul of mine,
The gathered dust.
And deeper rust.
That I may see the light divine,
To gird on the armor of power and might ;
To battle for Israel, God and our right !
For the God-crosvned nation ;

Eternal generation.

By the above.

XVI.

O for a glance of heavenly day
To take this stubborn stone away,
And melt with beams of love divine
This heart, this frozen heart of mine !

31G

HA-JEHUDIM AND MIKVEH ISRAEL.

The rocks can rend, tlie earth can quake,
The sea can roar, tlie mountain shake ;
Of feeling all things show some sign,
But this unfeeling heart of mine.

To hear the so-rows Jews have felt,
Dear Lord, an adamant would melt ;
Then grant, O Lord, the Christian grace
Ta feel in heart for Israel's race.

Eternal Sjjirit, mighty God !
The Jews, like us, are flesh and blood ;
Then why should we to them alone,
Exhibit but a heart of stone.

Grant then, O Lord, each Christian nation-
To Jews indeljted for salvation —
Israel's claim may freely own
And softened have the heart of stone.

XVII.

TO ISRAEL,

Hail ! all hail, mysterious nation,

" Lot of God's inheritance 1"
Sad, though long, thy situation,

See a brighter day advance !

Clouds and storms have overspread thee ',
Toss'd thy bark, dishevelled, torn ;

But the hand that chastened, lead thee—
Sink thou cotdd'st not, bi/ it borne.

Did God's vengeance overtake thee,
'Twas in. sorrow, not in hate ;

Still the purposes to make thee,
Above all other nations great.

Hark ! the promise — Israel ! hear it;
Hear the voice of Jacob's Rock ;

HERREW rOETIlY.

817

" I, who scattered thee, will gather,
" As a shepherd doth his flock.

" In tlie dark and cloudy day,

" I will seek my wandering sheep ;

" Gently lead them in the way,
" From all danger safely keep.

" In the land npon the niountains,
"Judali, Israel one shall be ;

•* Pastures green, and living fountains,
'' I, thy God, will give to thee.

" With my rod and staff I'll guide thee,
" Safe into the promised land ;

" From all evil will I guide thee
" In the hollow of my hand."

Isi-ael ! see the day approaches.
Joyful lift thy voice on high !

Now, no more shall wrongs, reproaches,
Bo thy portion — God is nigh.

Cease to mourn then, favoured nation !

Trust thy God !— He loves thee still ;
His right am) will bring salvation ;

He, the promise will fulfil.

R. S.

PART F U It T II .

THE STUDY OF HEBREW.

CHAPTER I.

THE iii:buew riblk.

Study of the text— Historical evidence of the accuracy of the Textus receptus.

THE IIEBUKW BIULE.

Mucli light miglit be thrown on the Hebrew Scriptures, by a greater

■al study of the

I do

h0AV(

tliink that

attention to a ci

even tlie soundest criticism couki jiroduce a text different in any mate-
rial point from tliat in existence, so as essentially to alfect any historical
or doctrinal point. The Hebrew Scriptures are now, upon the whole, in
the same state in which Ezra left tJieni. It is known that a copy of the
Scriptures had been in the Temple. Possible that Ezra's original, or at
least a copy thereof, i)reserved in the temple, was destroyed in the time
of Antiochus Epiphanes. But as the interval between this calamity and
the restoi'ation of the puVjlic worshi).) by tlie Maccabees, was too short to
have obliterated the memory of this coj)y ; as, moreover, copies of the
Scriptures were then already too widely disseminated to be destroyed in
so short an interval ; as, besides, many scribes, under Antiochus, must,
also, have witnessed the triumph of the Maccabees, it cannot 'e doubted
but that a /ac simile of the Temple scrolls was soon executed, and again
deposited in the Ttmiple. By this authentic copy, the Scribes, no doubt,
revised and corrected their transcripts, wliich, even before the destruc-
tion of the Temi)le, were carried to Babylon, and to the other Jewish
settlements tlien existing. At the destruction of the Temple, many such
corrected copies must have existed all o\er the world. Tliis authentic
copy was not destroyed by Titus, for it was among tlie trophies carried to
Rome, and, more than one-hundred and fifty yeai-s after the destruction
of the Temple, Rabbi Simeon beu Yochai, a celebrated ^Mishiiiiic doctor,
<leclared to have seen it at IJome, iireserved with the other trophies car-
ried away from Jerusalem. The peace which the Jews enjoyed \iuder the
successors of Hadrian, and especially the high favour in v.-hidi the com-
piler of the Mishna, Rabbi Ye'mdrJi, the prin:e, stood Avith some of the

mmmmmm

320

HA-JEHUl)nr AND MIKVEH ISllAFX.

Antouines, make it highly prohablo that tlie Jews, if they wished it,
coukl obtain access to this authentic scroll of the law, whilst their deep
interest in the matter, it may be assumed, must have impelled them, in
cases of doubt, to consult its contents. Long before these trophies were
carried away, by the Vandals, to Africa, the work of the IMassorah liad
commenced, in Tiberias, and the present system of vocalisation, if not
then invented, was, at least, perfected. Ever since that time, a Masso-
retic and Biblical literature had sprung up, guarding the text with a
scrupulousness which j)revented any error from creeping in. Indeed,
the controversy of the two critical schools, known i-espectively by the
name of the sons of Asoher, and of Naphtalee, referred only to most
unim})ortant i)oints, and this very controversy shows how universally
the text nuist have spread, which now forms the textus receptun There
would be no difficulty whatever in showing that the celebrated jMaimon-
ides had access to a cojiy of the Bible, critically revise^ by one of the
founders of the schools mentioned, and that he corrected by it a copy of
the law written by himself. Nor would it be difficult *^o show that the
copy of ]\Iaimonidcs was preserved long after his death, and that, owing
to the intimate literary intercourse which existed, during the middle
ages, between the Jewish scholars of the East and West, transcrii)ts of
this copy could have found their way into Europe. Tliere is no occasion
for extending the chain of evidence farther down, as nobody would
maintain that any change in the liebrew text could have been made
after that period.

^V wislicd it,
st tlieir deep
lied them, in
trophies were
ISlassorah had
sation, if not
iine, a Masso-
le text with a
r ill. Indeed,
:tively by the
I only to most
)W universally
'cejdus There
•rated jSIaimon-
by one of the
hy it a copy of
J show that the
uul that, owing
•in"' the middle
it, transcripts of
■e is no occasion
nobody would
luvc been made

CHArTKlI II

Ji I B L 1 C A L S 1^ U D r E S .

The Poetry of Youth iiml Old A<ic- — Application of tlio piiiieiplo to th<* Jewish
iiiitioii nnd historj- -Cu'iitih- Historians —A liisloiy ami literature nioro ancient
than jtolitieal institutions- Jewish initionality - I'our epoi'hs in .lewish history.

BIBr,Ii'\r, STIKIKS.

Men are apt to ask themsehos in their serious moments, wliy it i»
that ill the ripe years of numhood or old age, a rtstrospective glance at
tlieir ohihlhood or youth olTers so ])oetic a cliarm— and why, on tlxuither
liand, tlu! boy longs to be a youtli, and the youth yearns for the ripe age
of manhood ; both appearing so poetically colored, tliat the aged wish to
retrace, and the young to anticii)ate their career ; while the boy, the

Vouth, th

1, tlie man, and the aged, in all those phases of real life, l)ut too
often miss such jjoetry.

It is not dillicult to answer this question. IJemembrance and hope
lUiiy b(( comj)ared to those high mountains, the sumuiit of whii'h com-
mand views of th(^ far stretdiing landsoapi's, with tlieir diU'erent groups-
combining into one beautiful panorauia. wliih^ those objects which would
tend to disturb the lianuony of tlie whole tiH) lost in tlu^ distance, or
rendered iuiporeeptiblo by the oveiwliebuliig majority of conspicuous
beauties ; but on wandering througli all thes(^ landseapes and single
groups, we shall be led into \alleys and glens, tlnough swamps and by
rivers which will check our progress, d(>|)riving us of the general view,
and forcing on us the sight of details, detailing us in uncoinfortablo
plai'cs longer than we think desirable, nnd on lo\('ly spots longer than
protitabh'. Thus we. evi'iywheie behold but fragments promiscuously
scattered about, witlioe.t iu the least susp."ctiiig the grand and beautiful
etl'ect which the whole aflbrds.

Such chiirming Alitini^ valh'ys of life, lait also such swamps and
rocks of time, the history of the huina ce in general, and that of the
.lews in particular, presents to (ncrv [lerson uiulcrtaking a Journey
through them, without calling to his aid science and poetry, fwnn the
^lunmits of which h(^ would be enabl(>d to obtain a general vi(>w of it.
The works of such histdrical wanderers, even if they till many volumes,
would not f()rm a history, but only so many b(M)!;s ol' e.\cui'sions, which.
unless written iu a particularly >rii'ntilic. ov better a'stlietically attrac-

322

HA-JEHUDIM AND MIKVEH ISRAEL,

tive manner, would neither offer anything \iseful nor agreeable. Such
defects are mostly betrayed by writers of the Jewish nation, who com-
pose their works with a certain degree of prejudice, either in favor or
against particular tendencies.

In contrast to these writers, the non-Ismelite narrators of Biblical
history ai'e apt to take their stand as if on the toji of a spire, towering
into the clouds, and speculating on certain doctrines flattering to the
spirit of the age, in order to view the scenery spread before them through
the medium of hyperrationalism, through the mist of a cold, material
atmosphere— a ])roceeding certainly, by which, if their artificial telescopes
be somewhat dimmed, the lights' shades, and the signs of life on the
single portions of the landscapes \mder their observation, mus*^^ be lost
to them, in consequence of which they deny the existence of whatever
they do not proctire, and declare everything obscr.o that appears so to
themselves. Historians of this description can only tell their readers of
the outward forms, not of the inward life, sufi'ering, and exertions of the
people of which they know too little.

The history of the Jews, as compared with that of all other nations,
is indeed peculiar. Every other people on the face of the earth is older
than its history ; obscurity and fable dim the origin of all ; the literature
of none extends as far back as the lirst centuries of their existence.
The history of Israel, on the contrary, is contemporaneous with its very
existence ; older even than the Israelites as a nation ; for we see the
primiti\e family of Jacob, aye, of his distinguished ancestor, Abraham,
taking root, and o\ershadowing the whole land of Israel. Its literature
is more ancient than its political existence ; and then, what a literature !
Furnished neither by fable nor disfigui'ed myth ; but founded from its
very outset upon a piously pure tradition, and divinely exalted word.
The natural development of every otlier national historv may be com-
pared to a stream rising from some insignificant source or contemptible
marsh, small at first, but increasing in dimensions, until swelled by
the reception of many tributary streams, it divides into several branches,
which lose themselves in the ocean.

The history of Israel, on tlie contrary, resembles a nu'ghty lake upon
some lofty mountain top, flowing down by Divine election as a si)iritual
Niagara, and branching off into smaller rivers, it passes onward in catar
acts, through other streams and seas, yet always sur' lued by that
Divine spring, it does not disappear even on its passage through oceans;
so that the vitality of this i)t'.oplo may bo recognized amidst the floods of
banishement and wandei-ings over the whole eai-tli, e\en as the waters

BIBLICAL STUDIES.

323

•eeable. Sucli
ion, who corn-
ier in favor or

bors of Biblical
spire, towering
attering to tlie
e tliem thro\igli
I cold, material
iticial telescojics
3 of life on the
n, mus+^^ be lost
ice of whatever
\t appears so to
. their readers of
exertions of the

ill other nations,
the earth is older
,11 ; the literature
f their existence.
)ns with its very
■or we see the
■estor, Abraham,
Its litei-aturo
at a literature 1
)unded from its
y exalted word.
:)vy may be com-
or contemptible
nitil swelled by
several branches,

nighty lake upon
on as a spiritual
onward in catar
r ' ined by that
] through oceans ;
lidst tho floods of
In as the waters

of the Rhone traverse without mingling with those of the Lenian.
Again, it emerges from tlie ocean floods which threatened to absorb it ;
irrigates fields and valleys ; unites itself to other streams by means of
<Utches and canals ; becomes navigable ; is turned to industrial jmrposes,
infinitely distributed, used and abused.

The Jewish nation has sui-passed tho most ancient nations in intel-
lectual cultui'e, and in its later age, has out-lived even the youngest of
them. The Israelitish ambassador of God vanquished and subdued
Egypt. The Lord's chastened children of twice destroyed Jerusalem
have survived Babylon, Home, Antioch, and the Spanish Inquisition.
The mightiest empires, the most flourishing trading cities have perished
— Assyria, Persia, Tyre, and Carthage, are no more ; and on their sites
we see the learned antiquary, Israel's Bible in his hand, absorbed in
])rofound study, standing over their ruijis, long overgrown by tlie moss
iind grass of ages.

And yet, in spite of all this, they are unable satisfactorily to answer
the (piestion, whether the Jews are a national corporation or not 1 Do
the)' form one people now"? AVe must doubt it. Where is their nation-
ality to be found ? Everywhere and nowlieve. Wliat bond then luiites
them? A miracle ! The hand of Cod evidently rules the destinies of
their tribe, because neither independence nor language ; neither character,
knowU'dge, or manners ; neither countenance nor socia. life, form the com-
mon tie of the Hebrew nation. Their state is dissolved ; they speak tlie
languages of the peo])les among whom they live scattered and isolated.
Tlic'ir Aben-Ezra condemns tlie cabalist as idolatrous ; the cabalist
accuses the discii)les of Aben-Ezra of heresy. Meyerbeer and the liawker
Jew: the Portugues*; in the west, and tlie Cliazar Jew in tlie east of Europe;
tlic .Jewish lady in England, and tlie hawking woman in Jjilhuania ; poly-
t;aiiiy in Asia; and strict conjugal ties in civilized lands, are more widely ,
tlift'orent from each other than perhaps Lutheran and Catholic, lordling
and boiuhnau ever were. Vet all of them profess one faith, haAC one
history, und beai" uik; name ! And does not all this constitute a
miracle I Their history, tlMn-efore, is more than a simple .science,
Viiore than a continuous thread of knowledge ; it is a guiding star, a
source of consohition and ho[)e, a l.)i\ inc hint to his chastised but nut
entirely condemned children.

The chief importance of their ' story is, that if they ])lace in jux-
taposition all the events contained in the ninuy thousand years ot
Israel's existence, and arrange them into epochs, they find it to be con-
temporaneous ami closely bound \ip with the history of tiio Bible. In

324

HA-JEHUDIM AND MIKVEH ISRAKL

the first period we find the people great iind elcA'ated by the invigorating
influence of the Law. We presume liuman pride never ventured seri-
ously to arssert that it "was not the Bible •which created the people, biit
that the peofjle created the Bible. All that has been adduced by latei*
rationalists and would-be critics, against the anticpiity, eloquence, value
and authenticity of Holy Writ, forms part of the latest general history
of attacks ixpon Judaism, just as, on the other hand, the oiiginal intro-
duction of the Law could not be effected without resistance on the part
of the nation itself. This resistance against the first acceptance of the
law, may at the same time serve as a refutation to the latest unbeliever,
and cannot interfere with our interpretation of history.

Israel was to identify itself with Holy Writ, and thus become a
blessing to all mankind. But the people soon departed from the Law,
and consequently cease<l to be a spiritual nation, in consequence of whicli
they were over])owered by their neighbors, who were siq^erior to them in
l)hysical strength, and whom they ought to have couAorted by their reli-
gious ascendancy. Then it was that the word of God was ])reserved for
the people by men who owed their exalted mental condition to its influ-
ence, and for a short time the nation, by their moral power, was kept
faithful to it, and in proportion as Isi-ael was firm in its allegiance to its
heavenly father, the nationality was preserved. A t(>m[i]e was built to
maintain the integrity of Holy Scripture, and King Solomon was to
effect by peace what .loshua and Saul could not accomplish ])y war. But
imagining that his reign would be ])rosperous through his wisdom, with-
out the help of the Law, he was neither happy liiinself, nor iiia condition
to render others so. God and the Law were abandoned, the nation was
divided and torn piecemwil, till at last the Assyrian and Babylonian
captivities, by destroying the temph; and dissolving the Kingdom, threat-
ened to devour l)oth niition and Bible, whicli Avere narowly saved by tlut
intervention of some men of great genius. Tlieir old philosoi)iiers ti;!l
them '' The Thorah Avas forgotten, but E/ra r(\stored it."

In tlie second period, Ave find a rcninant o' Jacob's eliildreii clinging
to Avhat Avas left them of holy Scripture, for only a portion of the .lews
returned from captivity to their own land, and to the young generation
only a ]')art of the old Sci-iptures AA-as jn-escrved ; the " Wars of tlie I And,"
" The Book of the Just," and the \yorks of many prophets and historians
Ave know only by name. The Aery entrance to the Book of the J^aAv
Avas sliut, the key to the miracles of the Eternal had disappeared, for the
Divine Tablets giv(;n on ]\[ount Sinai, the pot of manna, the Avhole history
of the prolonged wanderings in the de.serf. and the doctrines of Moses,

BIBLICAL STUDIES.

325

he invigorating
ventured seri-
;he people, but
duced by later
loquence, value
general history
■ oiiginal inti'O-
mce on the part
;ceptance of the
itest unbeliever,

1 tluis become a
I from the Law,
jquence of -whicli
perior to them in
;ed by their reli-
vas preserved for
ition to its iuflu-
)o\ver, wii.s kept
1 allegiance to its
ui)lo was built to
Solomon was to
.sli by war. 15ut
is wisdom, witli-
lor in a condition
I, tlu^ nation was
liuid Babylonian
vingdoni, threat-
vly saved by the
]ihiloso])hers tell

hildren cliiigiiiS'

Ition of the .lows

Lnuig generation

luvs of the Land."

Is and historians

look of the Liiw

[ppoared, for the

lie wiiolo history

rlncs of Moses,

liad lecome a mystery, and the human mind was now to accomplish what
the Divinft blessing no longer effected. The remnant, consisting only of
three tribes, took upon themselves to do all that the twelve had originally
been bound to execute. The history of the second temple until the
dissolution of the patviai-chate in Palestine, really represents a gigantic
struggle of the human mind, a contest deeply affecting to every spectator.
With one hand the people are dragging the utones tc rebuild
ihc temple, with the other brandishing the sword a^'ainst the enemy :
here the heart bleeds in its martyrdom, there the .soul beams forth on
the tribunal of justice ; at times it seems as though God, by a miracle,
would iigain take compassion on his peo^ile, and forget their past guilt.
But that active human spirit, great in its kind, endeavore to extricate
itself Ity its own exertions ; physical miture and the Law appeared to it
sutlicient for the accomplishment of the national mission, in respect to a
snblinK! mortdity, and for seeming the spiritual existence of the world
Everything was done according to law and justice ; mercy and humanity
were to ceiuse, " The Heaven is Heaven for God, but the earth Avas given
liy Hiin to the children of men." This was the device of those who
taught the Law, iind " we do not meddle with mysteries," was the sen-
tence of the Sanhedrim. Did they forg(!t that both Tjaw and nature
contain mysteries which remain unsolved to the present day ] No ; but
they proudly hoped to unravel both by bringing their own virtues and
studies to bear on them. Unfortunately, virtue, by such proceedings,
assumed the form of resigned asceticism, science itself became a mystery,
and thus both ceased to be the connnon property of the people, because
tliiiir representatives had, with considerable loss of time, to qualify them-
selves before they were admited to the school. Excluded from the latter,
the people without being aware of it, became factious, which led to
internal dissension. Such is the history of Sadduceeism, Pharisaism,
and Essaism. The idea was humanly great and humanly exalted : yet
God coidd not obtrude a display of his miracles where none sought for
them. The battle was fought with heroism, but timc! was lost. As
young and subtle Greek philosophers gained their influence over man-
kind by astute disputations, so Israel would have been enabled peacefully
to conquer the world by the word of God. But Israel had not thotight
of peace in the animosity of the contest, and, as during the iirst period,
its idolatrous alliance with the heathens, so during the second period its
hatred to, and separation from them, inflicted the first dangerous wound
upon its sacred mission. This has been proved by the struggles Avith
the Samaritans and the first Christians. Chivalrously and bravely did

326

HA-JEHUDIM AND MIKVEH ISRAEL.

the Jews defend their sanctuaries and their rights; yet they fought but
a natural, a rational battle, and the world, meanwhile, pursued its own
way.

The prophecy that Israel should be a blessing to all the nations of
the earth, is delayed to a future period, and the people, even more
lamentable than before, are dispersed all over the globe. In the third
period, wo see the Jews in a state of mind such as that which animates
a little band of hei'oes, who, without the slightest hope of obtaining a
victory, prepare themselves to do their duty, and to die in battle.
Without obstinacy and without provoking their enemies, they are
resolved to encounter death where they stand. Every object within
their reach, serves to construct ramparts and bulwarks ; they even
entrench themselves, to prevent sis much as they can, the assaults of
the enemy, although by such a ))roceeding they put their own advance
beyond the reach of possibility. For we c*nnot consider the volumes
of the Midrashim, Agadoth, and the later Cabbala, in any other light
than as a wall of defence, raised in the hurry and exigency of the
moment, from bricks, wood, earth, and oven rubbi.sh ; the discontinuance
of all philosoi)hical studies at that time, though not legally prophibited,
is also to be considered only as a defensive moat against unbelief.

The fourth and last period, beginning with the present century, will,
it is hoped, be one of happy reconciliation, both of men Avitli one another,
and of men with God. Thus much of the Jewish history in general ;
and now we shall explain how those four epochs were formed by the
peculiar events of the time.

1st Epoch — People and Bible ; neglect of the latter by the people ;
struggle and fall of the nation ; occupying the period from Abraham
till the destruction of the first temple, viz : 15G0 years.

2nd Epoch. — Animosity of foreigners against the Bible and the
people, from Jeremiah till the end of the patriarchate in Palestine.
1050 yeai-s.

3rd Epoch. — Sufterings of the people and mutilatioii of the Bible.
Inferior consciousness and infinite patience. From the fall of the
patriarchate in Palestine till the Sanhedrim in France, a period of 1376
years.

4th Epoch. — From the calling of the Sanhedrim, in France, till our
own time. Renewed life, renewed hope of saving the people and the
Bible. (Israelite.)

ley fought but
iraueJ its own

the nations of

)le, even more

In the third

rt'hich animates

of oV)taining a

die in battle,
imies, they are
Y object within
i-ks ; they even

the assaults of
till- own advance
er the volumes

any otlier liglit
exigency of the
le discontinuance
illv prophibited,
nst unbelief
ent century, will,
ivith one another,

tory in general ;
formed by the

|r by the people ;
I from Abraham

Bible and the
vte in Palestine.

ra of the Bible.

Ithe fall of the

period of 1376

France, till our
people and the

CHAPTER III.

HEBREW ORTHOEPY, OR POINTS AND ACCENTS.

Invrnted V.y the Musorites — Necessary when the language ceased to be spoken.
AccENis — Four iise.s — Vork.s on the .subject— Pointed manusoript.s and a stand-
ard text — The name "Soplierini" — The labours of the Masorite.s — Note on the
subdivision of the book.s.

HEBREW OKTHa':PY, OR POINTS AXU ACCENTS.

That tlio Mil

ite.s

the auth

of th

r'.stei

.aaorite.s wen

no reasonable doubt ; for, though there might have been some one or
two diacritical points in use in preceding times, we lia\e no con^•incing
evidence that anything like the pre.sont apparatus was known among
the Jews till their day. In the monuniop.ts of Biblical llebrtiw pre.'^erved
by Origen, wo see no trace of it ; nor, judging from >St. Jerome's notices
of the Hebrew language in his time, was there anything of the kind tlien
in practice. And so the more ancient Kab.-di.sts, who n\a<le .so much of
the letters of the alplmbot as vohiclos, or ratlier veils of mystery, never
attempted the inte)'i>retatiou of Scripture by points; noi', in the exposi-
tion of Bible texts in the Talmud, have we, so far as I know, any
reference to such a .system ; all significant evidences tliat, as yet, it had
no existence, or that it Wiis in too nascent a state to possess the weight
of authority. But, witho'.it going into the controversy which has been
waged upon this question, the tletails of which would recpiire a mono-
graph for themsehes, we may observe that the S3'stem of points was the
necessity only of a langiiage which had cease<l to be a currently spoken
tongue. To imagine that it was used in times when Hebrew was ver-
nacular in Palestine, is as absurd as to supjiose that a j)eople with the
natural use of their limbs should have recourse to the crutcluw of the lame.

The Masoretic school fabricated that admirable system of points and
accents, which has given a mathematical precision to the pronunciation
of the language. In this way, too, they became the benefii tors of pos-
terity, in handing down to all following ages, what they knew to be the
true and traditional modes of the language as a spoken tongue.

But though thus comparatively modern as a technical apparatus, the
vowel points are exponents of traditional facts in Hebrew pronunciation,
as ancient, probably, as the langusige itself ; and no one who wishes to
become a muster of the language, shoidJ fail to make himself thoroughly
and practically acq .ainted with tiiem.

^ ffll

028

IIA-JEIIUDl.M AND MIKVEII ISRAEL.

Tlio Accents (distinguish tlin iioei^nts iVoin the vowel ]»oints,) iippear
to have boon fill iricated by tlio Jfasorists to iuiswcr iour juirpo.sos. 1st.
Ilermencutic, to certify tlie meaning of words. I'ud. (iraininatical, to
indicate tlie tone of syHables. ']]■(]. ]Musiual, to regulate the caiitilation of
Scripture in Synagogue or other reiiding ; and, 4th. Jlhetorical. to sliow
the emphasis of an expression, and. like the j)oints orsto]>s in our printed
books, to nii.rk the divisions and sultdivisions of paragraphs and sentences.

Thei-e is a multitude of works on the I[(;hrew accents, the earliest of
which is the IToraitli ha Kei'l, " the Doctrine of reading," of an anony-
moiis autlun- v. ho wrote in Arabic pi'ior to the eleventh century, and
was translated into ITebreAV by Manachem-l)en-Nathanial. Jt exists
in manuscript in tlie A^'alican. Next in age may be the treatise of Aaron-
ben-]Moshe-be-A slier, in the eleventh century; fragments of which are
given in the first edition of the Venetian Hebrew Bible, by IJomberg.
Since them a host of writers luuc hibored in this apparently uninviting
department.

The learned Jews who removed into Euroi)e in the eleventh century
brought Avith them pointed manuscripts ; and, in the two following
sentences, copies \vere executed with the most rigid c:ii-e. The exemplers,
also, from which these transcripts were accomplished, were those the
most highly esteemed for their con ectness and suitability for the creation
of a standard text.

Sotne Jewish authors atlirm that the destructive name of Soferim,
or " Enumerators,'" originated in the practice they had adopted of mim-
bering the words and letters of the inspired books. If this were so,
thev must be regarded as the founders of the Masoretic system ; but the
tnith is, the name t^ofer is much earlier than that day, and had been
always used to <lenote a scribe, or recorder.

The labours of the Miisorites, i)roi)erly so-calhid, had a two-fokl
object — the exhibition of a j)erfect orthoej)ic standard of the Hebxew
language, and the establishment of a correct iuid inviolable text of tlie
Hebrew Scriptures. It is evident from the Jerusalem 'Jabuud, that
so early as the second century of the Christian era, considerable
attention had lieen drawn to the diversities occasionallj' detected in the
Biblical manuscripts. Hence, as the residt, the Jtlmr Soferim, the
" collation of the Scribes," a specitication of li\ e instances in which the
letter i'reu? was to be overlooked or rejected; and the Tikkun Soferim,
' Kestoration of the Scribes," in some sixteen places where wrong readings
had been ascertained. To this period also are traceable the points which

HKBREW ORTHOEPY, <)K POINTS AND ACCENTS.

32!)

uts.) appear
•poses. Iwt.
miiiatu-al, to
jantilation of
ical. to hIkjw
11 our pvintiHl
nd sentences,
tlio earliest of
of an anony-
ceutury, and
ill. It exists
tise of Aaron-
of which are
\)y lioiuherg.
,ly uninviting

venth century
two following
rhe, ox(!U\pler.s,
rere those the
or the creation

ue of Soferini,

o])te(l of nuni-

this Avere so,

stem ; but the

and had heen

appear over some or all of the letters in some manuscripts, and the tii-st
attempt, at the Keri and Kitib with their circular index.'' H. L,

■* 'iiic Peiitateuoh had long liofore l)cen ilivided into sidvon, for Sahbath roadings,
ami tlii'.t, as some tliink, ahnost as far back as the time of Moses, (Uerakoth 12).
When Antioeluis Kiiiphniies lu'oliibited the reailins of the law, they seh'cted fifty-
four portions I'lom tile other books, whieh were ealled IfoJIarolIi, and are still in use.
In Palestine, the number of sections recjuireil three years for the publio readings
of the Pentateueh throughout. But in Babylonia it was so arranged as to be done
in one year. We fnid 7i\(oand Scmurl engaged in a new arrangement of the sections.
The Jlasoritrs of Tibcras, therefore, only carried out this mode of paititioning the
other books of the old Testament, and superaded the more minute analysis of the
text in the manner jiecnliar to themNclvcs. Thi- clivisi<in also into verses was very
ancient.— (Megilla -22.)

lad a t-svo-fold

If the ITtdirew

,lo text of the

Talmud, that

considerable
letecled in the

Soferim, the
L in which the
]dvun Soferhn,
Ivrong readings

points which

CHAPTER IV.
THE STATE OF THE HEBREW LANGUAGE IN OUR DAY.

Reyival of Hebrew as a living tongue — Rooks, periodicals and newspapers — C'liw-

{larison of Hebrew vrith the classics — Objccti ms by persons deficient in know-
cdRe of Hebrew — Modern works in pure iliblical Hebrew ou general and secnlar
•ubjeots.

THE STATE OF THE HEBREW LANGUACE IN OUK DAY.

The Hebrew language revives. It appeai-s once more in all its
glory. Proclaim it among the nation.'), lest tongues profane imagine
that they have utterly expelled the sacred tongue. It has, in truth, been
commonly supposed that, in consequence of the zeal with whicli the
Israelites have lately prosecuted the study of other languages, their own
wouhl be puslied into tlie back ground. For our part, we ai'O convinced
that the reverse of this is the truth, and thit just as the rod of Moses
swallowed uj) the others, so the Hebrew language has only to show itself
that it may absorb the languages which Lave souglit to supplant it in the
affections of its own sons. In Austria, Prussia, Hungary, Galicia,
Russia and Poland, this is already the case. In these countries, it is
only since the .lews began to study the living tongues, it is oidy since
they began to perceiN-e the l^eauties of poetiy and tlie power of language
in general, that the scientific and earnest study of Hebrew commenced.
Having become thoroughly acquainted with the resources of the Hebrew
'.•vnguage, they have never since ceased year, by year, to publish in that
anguage the most beautiful productions, both in prose and poetry.
Especially within the last ten years tlie fertile field of Hebi'ew litera-
ture has yielded an extraordinary profusion of the choicest blossoms,
fragrant as though procaeding from the garden of Eden. In the coun-
tries just mentioned, a large number of periodicals, as well as books on
an immense variety of subjects, are incessantly issuing from the presa.
But the most important proof which has yet been given of the progress
of the sacred tongue is, that newspapers have appeared in the Hebrew
language.

If the Hebrew language, as such, aftbrds the highest delight to
every scholar, be ho Jew or not, and is regarded as the sublimest and
most incomparable of tongues, what an exquisite ])leasure it must give
the true Israelite, and how infinitely grand must it appear to him.
That it is so regarded by scholars, not Jewish, will Ik? at once admitted.

THE HEBREW LANGUAGE IN OUR DAV.

331

R DAY.

paper.H-

-C'*in-

leiit in know-
ral and sccnlar

ire in all ita
Fane imagine
u trutli, been
;h whicli the
en, their own
are convinced
rod of Moses
to show itself
plant it in the
gary, Galicia,
;ountries, it i*
is only since
■r of language
|v commenced.
)f the Hebrew
lublish in that
and poetry,
ebrew litera-
;est blossoms,
lu the coun-
as books on
tin the pre.33.
the progress
the Hebrew

Lst delight to
[ublimest and
it must give
Lpear to him.
Lice admitted.

The great Herder, for instance, expressed himself thus : — " An Ovid, a
Virgil and a Claudian connmred with a iMo.ses, and I.saiah, and a David,
are as a drop of water compared with the ocean ; and it is a shame to
confine ourselves to the drop when we have before us the ocean full of
greatness and majesty." — (Herder's Fragm, 2, p. G5.)

The Hebrew tongue is the only monument of Jewish antiquity ; it
is the language of our Bible, which now almost governs the world ; it
alone is the religious bond whieli keeps all Israel together. From east
to west, from north to south, the Jew travels, and eveiywhore recognises
in the synagogue his brethren in faith. The magic of that Hebrew
tongue, in which they everywhere pray, touches his heart. He joins in
the prayer and feels himself no longer a stranger.

An objection which has been made on the part of many Jews who
manifest an indifterence to Hebrew, is this — that the language is deficient,
and that one cannot employ Hebrew on a subject not Biblical. Those who
speak of the deficiencies of the Hebrew language are generally, those who
experienced the difKculties of accpiiring it, and either had not the ability
or the patience to overcome them. In order that their own personal
importance may not be lessened by their deficiency in this knowledge,
these persons must needs decry the importance of Hebrew, and exclaim
with the fox in the fable, " The grapes are sour." But as to the bound-
less resources of the Hebrew tongue, we have innixmerable works both
of ancient and modern times, written on subjects by no means Biblical,
and yet in the purest Biblical style.

We shall adduce, by way of example, a few of the many books not
treating of Scriptural topics, and yet deserving to be cal' .nasterpieces
in respect of their pure Hebrew stylo.

Most of the following works have been published within the last
20 years : V^lXH mibn» " A history of Nature," by T. Scheinhak ;
D'OJ^*n nnSri, ■ Tlie science of Astronomy," S. Sloniraski ; XsDH
D'lVn a- medical work on the treatment of children by M. Studenski ;

D**n mn")J<. a work on longevity, by the same ; l^^^ 7U^1 a
satire by Doctor Erter, which if it had been written in a modern
language, would have created a great sensation, and which must be
regai'ed as the ne plus ultra of a pure Biblical style ; |VV nrjilN. by
J. Mapho, a tale — a perfect tale, and yet in the most beautiful Hebrew,
so that in reading it, you cannot but call out, " Hebrew yet lives." In
like manner the appearance of a Hebrew newspaper, which of course
must treat political subjects, proves the power of this language. Poetical

HA-JEHUDIM AND MIKVEH ISRAEL.

works, morever, in abundance, have ai)pearecl within the last few years.
We cannot refrain from mentioning two in particuhir, which, thougli
not on Biblical subjects, are in the best Hebrew .style. The one is
^^Ipilj a tlidactic poem on the game of chess, by T. Eichenbaiim, which
must 1)6 considered the only poem of this kind in good Hebrew ; the
other is X^ltO mO'liI) the destruction of Troy, translated froni Virgil,
by M. Lebensohn. If wo compare this poem with the (ierman transla-
tion of Schiller, it will undoubtedly carry away the palm ; and although
the subject is peculiar, it is yet as far as its HebrcAv style is concenied,
most excellent.

3t few years.

lich, though

The one is

)aum, which

[ebrew ; the
from Virgil,
nan transla-
ud although
a concerned,

CHAPTER V.

A m^y method of LEAR^i^^a to pead ..

^^ KliiAD HEBREW

imi

A NEW METHOD OF LEARNING

HEBREW LETTERS

LETTERS.

Name.

1
2

4
5

»w
/

12
13
14
15
16

18
19

Aleph ...
Beth

Gimel ... jl
Daleth...h

Heh n

Vau 11

Zain ;r

Chaith
Teth..
Yod \i

Kaph.... p

Lamed...! 7
Mem .... t2

\'0

Nun

Samech ,
Ain

Peh

Tzaddi...
Koph....

Reach....

21 Sheen.

22|Tau...

Soft.

(

Veth \

2 )

/Chaph\

i't)

' /Seen.\l

C'V t* )\
("n)i

Finiil».

Hdfl.

Kaph ....

Mem

Nun

4
5

Peh

Tzadie...

VOWELS,

Name.

Pronounce.

Long Vowels.

Short Vowelf.

Koniatz

As in Omen.
" n in Hand.

nyijn

mrop

Patach

■

Chirik Gadol...

" ee in Greece.

i^{

Chirik Katon...

" i in Him.

Komatz .

Patach.

Tzerai

" ai in Fainting. Nf

Segol.

• •

Segol

" e in Memory.
" n in Municipal.

Tserai.

•IN

•1

Shuruk rjadol..
or Mlupuni.

Shuruk Katou..
or Kubutz. ...

" n in Numerical 1 Great Cliirik.

Little Cliiril,

9
10

•

Cholem

" ouin Vouch.
'* in "Woman.

IN*

Shuruk Gadol

Shvinik katon

Komatz Chatof .

'■■

Shcvo

* See note.

komatz chatof

Chatof Komatz.

like komatx chatof

Cholem.

Chatof Patacli..|As a in Happy.

Chatof Segol....

;"N.AG,b\it8hort'r

n E iv/i -A- Pi is: s ,

tl.

iiol)ro\v is read from tlie right hand to the left.

jnson

Of
am

the lottorH, thofic

3 tive J< n VJl/* <"'e vowels ; all the rest an

rc
an:

T
T

• Y

o- Cholem is often without Vav.

!| 4. There is also a Patach (i(!nul).ili- v.hich is ahvnys inscrtpd under.j
and road In fore a final HH <'i' ^ T'vecoded hy any long vowel,"
Komat;^, as (1 1 ""I ^'^'-'^^ /i"U</( not liinlat.

5. Da.gcsh is a pi'riod \vhich i;. iiuurted in tho miildlo of a Idtcr, and thus doubles ill
except (JuUevals and llcsli ; but in tlic bcicimiinf.'- of a word, .and in tho middle of one, after iBH 1
consonant that i,'! i)ron<mncod ns a i.iuto Schvo, it only hardens the letters, H t3 D "1 .1 2 ™R c;
causes it to be jironounced witli foreo. *•

♦i. Mapik is a period in I'mal p.

* Sc]i\o is siiuietiinos niutc, tliat is, not ]'nmounced, sometimps it adlieroH to tho jiroccdiiitl
a,nd is aciientcd after a I<.i);^' vowel, Icfovo an<jt!!ei' Hclno, and at tlio end (tf a word ; it is m'Tt|
pronounced after a shoit vnwel.

Manijih — Joins woids, and somctlnicH vowelti, as; — ||3".J,*.

Alwavs pronounce written vowel'} r,tn njr, tlie Mijiplied ones, short and i^uiek.

1»v

*:n:

i:^

'f •

LEARNINGlio READ HEBREW.
EBREW LETTERS li^^D KEADING.

JRONCNCIATION.

SPELLING.

)wels.

Short Vowele.

j{ Oh....'
3 Boh...
JVoh...'
Jooh...!

^5 Ah....

3 Bah...
5Vah..
jl Gah...

»^^♦ Ec...
12 Be...
>2 Ve...
U Ge....

K Ai....J<Eh....!)J$U
5 Bai... i Beh...!)3 "
5 Vai...5 Veh...?|3 "
;i Gai.... ilGeh...!|Jl "

3Bn....
pYu...
JGu

IN*

Ou'
((

3
3

3N*-0b.

jn
"i:i

Patach.

3N-Ab.

JIN-Ag.

atz.

TDoh..

"7 Dah ..

n dg...'

1 Dai...

i Deh...;

n "

-j' Du....

"in "
i .

^3— Bad.

nHoh..

HHah..

»n He...

n Hai...

n Hch..

in"

HHu...

J^»3— Bosh.

li.

Segol.

1 Woh..

1 Wah..

n We....

*) Yai....

•|Veh...T) "jVVu

< ( « ( (

-Tjl-God.
n — Zi.

f Zoh...

r_Zah...

♦r Ze

tZai....

rzch...r,f "|r"zu

<( '» (1

Dliirik.

Little Cliirili,

n Choh.in Chah.
^Toh..'^ Tah...

^n Che..
♦to Te...

nChai..
to Tai...

n chch.^?ini"'nchu...

Teh-.-ltO "'D Tu....

■ 3U3 Tob.

^ Yoh...'» Yah...

T 1 "

11 Yo....

1 Jai....

1 Jeh...

V "l^'Ju....

((

i «<

tGadol

ShvimkkatoB

3Koh...3 Kah..

^D Ko...

3 Kai . . .

3 Keh...

15 " 3 Ku ...

...

Lem.

Jchoh.'^Chah..

1^ Che..

2 Cliai ..

3 Cheh.

O " D chu...

3 "

komatiichsu'l

H Loh... S Lah...

♦SLe...

S Lai....

S Leh...

h "!^I-vi....

...

2 Moh..

f2 Mah..

r'j Mo..

Mai...

*: Moh..

^t: "!pMu...

1 >

73 "

) Noh,..i;) Nah...
DSoh...iO Sah...

T ' ~

1^ Nc,...

»P So....

J Nai...
p Sai....

a Neh...
!3 Seh...

?ij "lyNu

ID "',[jsu....

1i
ID

" lb "

...

left.

3 Poh...

^ Oh....
£) Pah...

;;r Eh...

i'^ To...

^Ai....
3 Pai...

^_ Eh....
B Peh...

1)^">^^

13 "'gPu....

.1 ^ .1

" 3 "

...

rols ; all the rest an

QFoh...

f] Fah...

1^^ Fc...

5 Fai....

f3roh...i5 '•:5Fu....

11)

" ,2 "

'^ Zoh...

■J-

V Zah...

I'^Tzae..

«^« Zai....

*j' Zeh... Vi " \" Zu....

Vi.'

i< •• II

IwnyH iuBcrtpd under,

pKoh..p Kah..

V '''■

p Kai...

pKeh..'>,p "p Ku...

'1 <^ (1

any Ions ■^■o^^^;1, but

iRoh...

■) Rah...

n 1^0 ••■

"1 Rai...

n Reh...n "}-) Ru....

II u. 11

[;'Sho...ij»Schah

T -

♦::^sche.

ti» Schai.

J»»'Sclieh^:;''"ic''' Selni.

i:r'

II j,,- .<

ami t
liddle

luis tlDuWes il
of one, after 1

tj D "1 .n ""^

:'.Soh.. ;V Sah..
nToh..,n Tah..

nsoh...n Sah...

r i -

♦jVSee..

::) Toe.

♦jn The .

ry Sai...
n Tai...
n Sai ...

ri Toh.,.'iri " nTu....
n seh...in",ri^"--

I 1 •.

11
u
11

n "
n "

Til 3-] 1..01?.X)'H I»KAYKie.

eroH to tho iiroccdin?!
■ a wui-d ; it ia ni-'^f

iiulck.

r-\v3 y^*io njVi.n \n> • ;'ini3^!: N3n : 'p^' cnp^ Dr'3::*n nc'N* ir3N

m\< "i::'js*3 imnn jin* i:'? n'?Di : Dvn 1:1^ rn i:ipn Dn^ : rnN*3 dj p

^3*^33,1 '*]'? »3' -ji/nn p ij^vn D^t ^3 'nD3? ii\^3n ^\*i.:i:'3in ^"7^27 D^n^D

: \y^ v*:i%''7 niN5nni nni3jni

i^'JC'v-^:, n

It:

CirAl'TER VI.
JEWISH TEACHERS OF CHllISTIAN STUDENTS.

Celcbratfil tlu'ologians and siilioliirs who wcri' iiistiui'tcil by Jewish teachers — Profes-
sors in Schools iiiul Universities, and r.carni'd men of the present tlay — Prejudiee
against tlie Jews.

JRWISH TKA(,'HKRS OF CHIU.STIAN' STt'DKN'TS.

For centuries, the Biblical soliolai"s aud stiuleuts of modern Hebrew
literatui'e, from Kencldin to the professors Delitzscli and Ewald, were,
like Jerome, directly or indirectly pnpils of Israe^lites. But theologians
expressed their gratitude principally in attempts at conversion, or a])plied
for instiniction rather to those who understood Judaism in a Christian
sense, and made it an oV)iect of attack. Baptized Isi-aelites taught
Hebrew to the founders of cl'vssical studies, as Poggius, not to mention
the revivers of Hebrew studi Reuchlin, Sel), INIunstcr, ami others.

A former controversialist against Christianity tauglit Agricola
(1443-1485), and Matthew Adrian was (about lol;^) the teacher of W.
Capito (ob. 1541), and, perhaps, also (A. D. 1518) of Trotzendorf (ob.
lo5G). In latter times, Christian <le Pomis Avas tutor of Wulfer (ob.
1714); Ezra Edzard of Fi-auke, the German founder of the mission;
and Baptist Luna, of Safet, (ob. If)fl8,) was the guide of Bartolocci.
Among the Israelites im[)ortant for literai'y celebrity, who were faithful
to their creed, Jochanan Allemano was teacher and friend of Pico del a
Mirandolar (olj. 1494).

Widmanstadt (153l*) tlie pupil of Iveuclilin, aiul friend of vEgiditis
de Viterbo, sjjeaks witli respect of his teachers. David Ibu Jajah ben
Joseph, of liisbon. at Naples (liorn A.D. 1405, o'd. at Imola 1543) and
JJaruch of Jjeneventum. Through the instrumentality of .Egidius, who
was the pti[>il of the well-' nown Elia Levita, the alio\e-mentioned
Barucli first inti'oduccd the book Zohai- among Christians; and Keuchliu
himself was a pu]>il of Jacob Jechiel Loauaz, physician in ordinary to
the Emperor Lin:'., (1412,) and of Obadja Si'unio, at Home, (14'J8).

To .lacob-ben-Isaac llomano, tencher of Harlai de kSanci, at Con-
stantino|ilf( (ob. 1G50, at Jerusalem), lUixtoif is indebted for the valuable
MUppIement to his " Jjibliothcca Kabbiuica." Hoitinger. v hose "I'romp
tuarium" owes much to !Menasse Pn'ii Israid's materials lor a Bibliotheca
Habbinica. was indiu'ed to stii<lv Oriental litei-atuie l.v the linguist

JEWISH TEACilEIlS OF CHRISTIAN STUDENTS.

387

Ts — Profes-
— Prejudice

•n Hebrew
ri\\i\, were,
;lieologians

or a])plied
I Christian
tes taught
;o mention

others,
t Agrieola
•her of W.

ndorf (ob.
N'ulfer (ob.

mission ;

Hartolocci.

•re faithful
'ico tU.>l a

.EgicUus

.lajah ben

543) and

ill us, who

iH'utioned

Ui'uchlin
(Unary to
HKS ).
i, at C'on-

valuabU)
se -'I'ronii)
'ibiiothecii
ic linguist

Saadja-beu Levi Asankot, (10-14). Uuger's correspondence with Jacob
Abroad at Venice, (1.727). Isaac Cantarini at Padua, and others,
assisted Woolf in his " Eibliotlieca ITebraica," etc. Scaliger, a pupil of
P}iilip Ferdinand, confesses tlie Israelites Avere the only teachers of
Hebrew ; and Ockley asserts that no one can understand the New
Testament so well as an Israelite.

Even public educational establishments were obliged to seek Hebrew
teachers, the number of whom is considerable, c. g., the physician, Paul
Piicci, at Paris (1529), jn'otcge of Erasnius ; Paul Canossa, of Venice, at
Paris, (1530), Peter Flugel, of Strasburg, (ob. 15G4), Philip D'Acjuino,
at Paris since, (1610); and many others. In the Vatican, Hebrew
converts, for example, To, Paul Enstatkins, probably the same as Elia
de Nola Ben !RIenaheni, (1552), and others, were employed as copyists ;
but they were not always well selected, as is shown by their mistakes,
some of wliich are pointed out by Asscmani.

We do not inteml to give the large number of Israelites wh.o at
present arc Professors and members of academies. We will mention
but a few, who, in the last fevv^ years, have been elected to the most
important academies of Europe.

Dr. j\Iunk, the celebrated Oi-ientalist, i.« a member of the Acatlemy
of Moral Sciences and Politics in Paris, and Dr. Frank, President of
that learned body. Dr. Stem, the mathematician of Gottingen, is
member of the Koyal Academy of IMunich. D. I), ileiss and Pring-
slieim of that of P>erlin ; Dr. Coben, of Breslaw, of the Imperial Academy
of St. Petersburg ; Mr. Haler}"-, Perpetual Secretary of the Academy of
Fine Arts in Paris ; Mr. Beiuleman, Director of the Academy of I'lne
Arts in Dusseldorf, d'c, itc, itc.

The Jews have done their duty, and in a very short time hiive risen
to a very pronunent position in science and arts. Tho prejudice cnior-
tained against them has been silenced by their su]>erior merits. When
Moses Mendelssohn, tho philosopher and fathiu' of Jewish reforu;. wiis
elected mem])er of the Academy of Berlin, even Frederic the (ireat
refused to ratify the election. Htnnboldt tried to excuse him, by stating,
tliat he was influenced in this decision by the fact that the Enipre:-s
Catharine, of I'russia, was an honorary member of th«^ Academy, and
that he was afraid slie would dislike it, to sit on one and tho Kamo bench
witli a, Jew.

The j)hilo8opher took the matter easy, and remarked only, when
informed of the royal vef isal, that he prefers liy far to be electetl by the
Academy, and to be rejected by tlie King, than to be proposed for election
as a mem Iter by the King and to be rejected by tho Academy.

')•)

PART FIFTH.

MI8C ELLAN KOUS A DDE X D A .

CHAPTER I.

Gencriil Remarks upon Smulry ])raetici's nml lu'licfs of tlie Jews — Mention inuile ol'
our Lord Jesus Christ in thi; Talnuul, &.t\

Charity is at proKent the great hope of the Jowh. At the biirials
of their deceased, a contribution l)Ox is passed around to all present, ■who
then put in tlieir offerings, lieforo tlie Day of Atonement they also give
away a great d(!al for charitaljlo purposes. *' Zedakah tazil miinaweth,"
is the motto of (n-ery Jew. — Prov. x. 4-., and xi. 4. The word " Zeda-
kah," (righteousness), they translate " Charity."

When a .Tew embraces Christianity, he is designated a " Meshumed,"
(to lie destroyed), but whether he was honest and pious while with them
or no, he is not believed to be sincere, when once ho departs from his
first faith. His very best friends now turn his enemies. He must con-
sider himself as severed from his nearest relatives for ever, who feel any-
thing but a friendly feeling to'vards him. But is tins to be wondered at,
when wo find iliat even those who style themselves Christians, look
doM-n with disdaiii upon one \\ho, for the sake of that master whom they
too yrett'ii'l to worshij), has left home, friends and all ?

If a young woman happens to become (lissii)ated or a profligate?
which is very seldom the case, she is despised by all, and her chance to
get a husband, of any repute, is very small. She remains n cast-out from
society as long as slie lives. We might state here, that there are no
people on tlie face of the earth, who oliserve the laws of chastity and
purity more strictly than do the Jews, esi)ecially the women.

A Jew never pronounces the name Jehovah as we do. Whenever
this name occurs in their l>ilile or Prayer-book, they uso the name
" Adonai " instead, wiiich means *' My Lord." 'J'liey consider the name
Jehovah, to have something mysterious connected with it, and that none
but tlie High jiriest, and a few es[)ecially favored individuals, were
intrusted with the right and full pronunciation of thi.s mysterious and
very sacred mime.

The .lew.s, on difforent occasions, prjictice immei'sion. They immerse
hoiiiselvcs in water before the Day of .\tonomen'. Some p'oua ,'e\vs do
it nut < Illy e\ery Sabl)ath (t^aturday ) morning, but every morning, iu

340

IIA-JEHUDIM AND MIKVEII ISRAEL.

order that they may be more pui'e and clean when they attend to their
prayen;. Women also have to ob!-;ervo this on .special cccasions, as well
as observe the laAV of pnrilication, us commanded in licvitions xii.

They are not a war-loving people, and a Jew, to .save himself from
being enlisted in an army of soldiers, Avill often pay a great sum of
money. Especially the orthodox Jews, for fear that they would be
obliged to cat Gentile food, which they call "Trefeth," anil not be per-
mitted to o1)serve their i-eligious duties aright.

The Jews have no Missionaries to proj)agatG their religion, for they
believe that their religion recpiires no human instrumentality, and that
the time will come when the whole world will embi-ace their ov/n faith,
and God alone will be worshipped as Divine Sovereii i.

The difference between the Orthodox and the Keform Jew is, that
the former believes in the teachings of the Talmud, almost as much as
those of the Bible, and still prays for the coming of a Messiah, and ex-
pects His coming daily ; while the latter has given up the coming of the
Messiah altogether. He believes God never 2)romised a personal Mes-
siah, and that where mention is made of a Kedcemer in Scripture, it has
sole reference to the people of Israel ; therefore, thej, as a nation, have
to suffer for the iniquities of all other nations, and finally will become
the Messiah of the world. Neither do the Keform Jews observe so
many ceremonies, as the Orthodox, nor lay such stress nj)on the writings
of the Talmud, taken as a whole.

Though the Jews believe that the Messiah, whoni they expect will
be superhuman ; yet most of them deny that ITis redemption will be a
spiritual one. But they firmly believe in the temporal restoration of all
their former glory, which, of course, the lleform Jews disl)elieve.

The pi'csent number of Jews throughoxtt the inhabited world, number
from eight to nine millions, wlio, as we know, are the descendants of two
tribes. Now tlie question presents itself, if the descendants of these two
tribes, who have suffered so greatly, have been persecuted, and were
forced to embrace the Christian faith ; yea, even hundreds and thou.sands
of them shmghtered, for there is scarcely a spot in the world where
Jewish blood crieth not forth from the ground. Now if these two triljcs
have suffered so severely during eighteen centuries, and still nund)er
from eight to nine millions, how much greater must the number of the
other ten tribes be, who suffered no persecutions, and whoso descendants
are jjcrhaps living in some part of the world now in peace. Where then
are these lost tribas ? They must number millions of Tuillions ; but this
vast number of Jews c.in be fou:id no where ; yet they must exist some

MISCELLANEOUS ADDENDA.

r>4i

1(1 to their
iis, aH well
xii.

iiself from
;at sum of
wouUl be
uot l)e per-
il!, for tlicy
,', and that
■ ov/n faith,

Jew is, that
as much as
ah, and ex-
uning of the
3rsonal INIes-
ptui'c, it has
nation, have
will become
^ obsGi-ve so
the writings

expect will
LOU will be a
ivatiou of all
llicve.

irld, number
(hints of two
of these two
[d, and were
lid thousands
world where
ise two tribes
still number
lumber of the
(lesc(jndant3
Where then
ms ; but this
,t exist some

whore. I, therefore, say tliat these lost ten tribes are mixed or swal-
lo^Ted up among the other nations of the world. In especial, 1 would
take a certain class of Germaris, whoso features and customs are not far
varied from those of the Jesvs. Next, the Irish, whose social life and
habits correrspond well with the Jews. IJut my s]>ecial reason i'or them
is, that they cannot traje back their history or origin to any extent, and
the very ido^s which were foiind some years fgo under their soil, are
identical with those worsIii])pe(.l by the Jews at the time that they wei'o
led captive. V.'liy not l)elievo that a ship in which, perhaps, one or more
of these tribes were led away captive, was shi[)wrecked on tlie '* Green
Isle," and there lived for a time, and served their idols, until St. Patrick
induced them to turn to Cliristianitv. I also believe tliat thi^ Eufdisli
people niiiy bo the descendants of the ten trilies ; Imt lirmly .so that the
American Indians are really the remainder of these lost trilies. '

No divine .service, or any public wor.ship, can be couuiienceil iu the
Synagogue xudess ten grov,-u-up persons be pre.sent. These nuist be
over thirteen yeai's old, and males, for females cannot be counted, in
orthodox Synagogues, the women are sei)arated from the men, and
i;sually sit ingalh'ri(js ; b *■ in more modern places of woi'sliip, tlicy are
beginning to abolish this castf>m. In thii old established orthodox
Synagogues, there is a j.^; >uid light Inu'iiing, which is kept so l)y vol-
untary contribution. '^ ; sexton, or whoev(_'r happens to open the door
of the -synagogue, gives it three raps with the key, which is ;i sort of
superstitious habit amongot them. The Ilabbis among the .lews are
highly respected, and ar(^ often better paid than ministers among the
Christians. lUvndes, the Ivaboi, a " (.'haiian," that is a reader, is
emphjye ,/ho has to read the pi-ayers, aiul chant the porti(ju of Scrip-
ture on .10 Sab!)ath day, as well as on festivals, and also j< small por-
tion of the i'entateuch to be chanted on Mondays and Thui'sdays iu
the S^-nagoguc!. A great many congregations are without a Rabbi, and
Old} employ a Ghazan, who performs tlie duties of *' Schatz Matz,''
which means everything necessary to serve a Jewish congregation, such
as to prepare their meat, read and chant in the Synagogue, circumcise,
marry, preach, ite., iVc. In some places, tliey have in connection with
their Synagogues, Jieth Mmh'ashun, or '• House of Learning," into which
free access is given to any one who wishes to study the Talmud, and a
great many other books kept there foi- those entering. Some Jewish
congregations employ ten persons, whom they call Asara Bathlaniui, or
ten idlers, who c in always be found about the Beth Ilamedrash, They
study a little, quarrel a little, and S()uander most of their time in idle-

342

IIA-Ji:ilUDIM AND MIKVEH ISRAKL.

ness ; ]»iit must alwavs bo ready to do anytliiiij^- in connection >vitli Svna-
gogicid services. Als(\ if any one in tlie congregation lieconies ill with
a catching disease, and tliere lie r.o one to watch over him, these ten are
emjdoyed for sucli lairjiows.

The Jews liave been accused by JesTuts and other enemies, for
using (?iiristian blood on tlic " Passover," and liave often had to suil'er
greatly in consequence of this atrocious accusation. The red wine
which they prefer to any other when they celebrate the feast of Pass-
over, no doubt gave I'ise to tliis inhuman accusation. Tliere is not a
nation on the face of the earth, who \- 1 moi'c I'cpugnancc or abhorrance
for using blooil, eirhei- in eating or drinking, thiMi the Jews. Tiiis
is oidy one of the many lies v.liich the de\il uttered through the mouth-
piece of Jesuits.

As no Jcv' is allowed to retain anything in tlie house, which is
leaven, during the feast of the "Passover," thev sell evervthinci; which lias
become in any wise contaminated Avith leavi.-n, to some Gentiles, perhaps
a servant or some one else who keeps them for eight days, after which
they buy tlie things back again, as though this would cover tlieir hypoc-
risy.

Every Jew in rising in the morning will wash his hands, and say
grace, thus : "I thank Thee Thou living and everlasting King, that Thou
hast restored unto me u'lV soul, with Thy great mercy in Thy truth." He
must again repeat grace and wash his hands, if he be about to partake o^
bread, e\en though it be as small as an egg. Over every drop of water
that he drinks, he must also say grace, also over every piece of fruit
that hv eats. They also repeat two blessings when it thunders ami
lightnings.

Schalcin A h clu m, yv\\\c\i means " Peace Avith you," is the common
Avelcome to every stranger, to Avhich is answ(n'eil, Alechf^iii, SchaletJi,
"With you be peace." When a Jew enters his neighbor's house, the
Barnch JIaba, " Blessed be he who came," is again the welcome, and the
person visiting ansAvers Barnch Jfeniza, " Blessed be ho Avho is found
here." The JeAvs are a very hospitable people, and are called lieney
Rack Ma 111 111, '* Merciful children."

There is not a nation under the sun, Avhose bonds of matrimony ai'S
considered so sacred, and kept so undefiled as those of the Jcavs. It is
ranch to be deplored, that a people Avho live Avithout the light of the
gospel, should be, as far as morality is concerned, so much in advance of
those Avho live under the very sound of the gospel.

MISCELLANEOUS ADDENDA.

843

AVhen an orthodox -woman marries, she has her hair cut Bhort, and
is strictly forbidden to appear with nn uncoverotl head. A great many
wear false hair, bnt even to this, some have objections. Most of the
pious women wear nothing but a black silken band, which is worn on
the forehead, in order that the hair might not be seen. But this law is
now giving way among the Reform Jews, and even among a great num-
ber of the Orthodox Jews.

Dancing is considered no sin among the Jews ; yet you will seldom
find a pious Jew frequenting the ball-i-oom, or any other public place,
except when some of his friends are married, at which dancing is cus-
tomary. And to their credit, it must be said, that there is neither as
much fighting, drinking, nor other vulgar things in vogue among them
as among other people.

After every accident of im2:)ortance, or escape from any danger, a
Jew will publicly acknowledge the mercy of God toward.*) him, and dis-
tribute charity.

There are, of course, no sacrifices at pretent among the Jew.s ;
in.stead of which they have nothing but Repentance, Charity and rraycr.

Bath Kol, or the so-called " daughter voice," of the Jews, claimed to
have been heard in years long past, is now no more in existence ; so
that at the present time, they have neither oracles, nor pro2)hesies, and
no voice from heaven, favors them again with the announcement of some
great event, as the Bath Kol did in former times.

Most of the Jews consider Jesus Christ as an imposter ; and there
are compai-atively few who even think respectfully of our Lord and
Saviour.

The modern Pteformers say : " We have nothing to do with the sup-
posed fall of Adam and Eve ; for the Bible says of God, ' He visits the
iniquity of the parents on the children and children'3 children, to the
third and fourth generation of those who hate him.' "Wo have no Bc-
deemer except a virtuous and ])ious life. We say in our daily prayers
the words of Jsaiah, 'Our Redeemer is the Lord Zabaoth, the Most
Holy of Israel is His name.' "

The restoration o- -srael to Palestine is prophesied by Moaes ; but
this belief, or the prayer in this respect, cannot prevent one from being
a good citizen of the country where he lives ; for wo are nowhere told
that all Israelites must return to Palestine. Those who wish to stay
where they are, may pray to see othei's restored to the land of their wish.
The prayer for the restoration of a kingdom, and a personal king of
whatever dyna.sty, is sinful and un-Jewish.

. iiiiWi

riA-JFJIUDIM AND MIKVKII IHUAEI,

The custom of cutting tlie uniU : In the Send-a Vesta Yestho Soiiles.
xl. 7, the following juvssage occui'H : " If one cuts his nails, ho takes first
the ring finger, then the fourth, (from the thumb), next the snudle.st,
the longest, and linally the tliumh. An extra knife is necessary for it,
l)y wliich every nail is cut in two, anJ at every nail is said the pi-ayer.
' Swell it is the pleasure of Ormuzd,' itc. All the nails cut olf must be
buried in a dry and uncultivated laud, or kiid upon a hard stone,
(wrapped in papar), or they ar» thi-own into a hole," (tc.

The Jerusalem Talmud says : There were five things missing from the
second temple that were in tlie first, viz : The Fire from i leaven, the
Ark, the Urim, and Thummini, the Oil of Anointing, and the Ifoly
Spirit or the Spirit of i)roi)hocy.

The Babalonish Talmud mentions these five : The Ark, Urim, and
Tliummim, the Fire from Heaven, the Divine presence, or cloud of
Glory, and the Holy Ghost, or the Spirit of Prophecy and IMiracles.

MENTIOX o;'" CKIUST S NAME IN A BLASPHEMOUS MANXEU IX THE TALMUD AND

IIABBINICAL WKITINOS.

" A disciple corrupting his food as did Jesus of Nazai-eth."

The Tahnudists, being taught by their fathers, do give out, horribly
blaspheming, " that Jesus of Nazaretli, our Lortl, was a magician, a
broat-'lier of strange and wicked worship; and one that did miracles by
the power of the devil, to beget his worship the greater belief [and
honour."

'' Ben Salda brought magio out of Egypt, by cuttings which he had
made in his flesh." By Ben Salda they understand Jesus of Nazareth.
" Satda," or " Stada," sounds as much as an " adulterous wife," which
the Gemara shows, "She went aside from her husband." They feign
that Jesus travelled with Joshua ben Perachia into Egypt, and that he
brought thence magical witchcrafts with him ; but inuler the cuttings of
his flesh, that he might not be taken by the Egyptian magicians, who
strictly examined all that went out of that land, that none should tran-
sport their magic art into another land. They add " Jesus pi-actised
magic, and deceived and drove Israel to idolati-y."

In Talm. Babyl. Sanh. Gei ' ''Jl, it is delivered as a tradition.
" That Jesus ^ras hanged upon a cross the day before the Passover,
because he had enchanted, seduced, and drawn away the people ; that it
being proclaimed three days for some person to appear in his behalf, to
testify his innocence, there was none found to do it."

( takes tirsl
e smulleKt,
?sary tor it,
the prayer,
oir must bo
hard stone,

;ing from the
Heaven, the
,(l the Holy

^■>

Urhn, ami
or cloud ot
SliracU'S.

i: T.\.LMU1> AN1>

^•etn.

out, horribly

magician, a

tuiracles by

or belief [and

which he had
of Nazareth,
wife," which
They feign
and that he
le cuttings of
jicians. who
e should tran-
3SUS practised

; a tradition ■.
the Passover,
ioople ; that it
his behalf, to

CIIAPTEU II.
CERTAIN PECULIAniTIES OF THE JEWISH ilAOE.

Tlie Jews arc found in all lands — Are impeifeutly luidoistood — Aaronii; descent, liow
a.scertained— Statistics of Jewish poidilatiou — Lungna<,T and Literature — I'hysi-
eal peculiarities — L'oniiiaiativo Longevity.

The Jew — where do we meet him 1 From the coldest regions of
the iiorth to the interior of Africa ; from tlio centres of civilization in
Europe to Tartary, Lolchara, and China, ho is everywhere domiciled,
yet nowhere at homo I Tn llowing robes, in Jvaftan or courtly dress ;
speaking Arabic, Jewish, or some western language; mtileteer, i)edlar, or
statesman — still they arc all like each other, and unlike any one else.
They constitute, indeed, a unique phenomenon among the races of the
world, for which neither their eastern descent, nor their past history,
nor their peculiarity of creed, can sufficiently account. In all countries
they seem to commingle with the ordinary popidation, adopting their
language and manners, and entering into jtheir modes of tliinking and
political aspirations. Yet, not only in their features and physical confor-
mation, but in their inmost being they contiutic separate froi'. those
among whom they liave settled for centuries. "Whatever language they
may apeak, there is a Jewish peculiarity and mode of expression about
their dialect ; their mental and moral idiosyncrasy remains unchanged,
whatever kind of intellectual training they may have received, and,
though found in every rank and class of society, they are really of none.
You know them immediately. Wheresoever and howsoever tliev mav
be, they avo still Jews. There was deep truth in the remark made by
one of the deputies to the German Parliament, in 1848, however objec-
tionable his motive may have been : That everywhere the Jewish
population Heated like a drop of oil on the surface of the water.^.

And then their history — such interest cannot attach to that of any
other nation ! From earliest cliildhood we have heard of p;vtriarchs,
priests and warriors, kings and prophets, till every other interest was
absorbed in that attaching to the laiul of Palestine. All oin- religious
hopes are derived from them ; the progress of civilization, and the history
of the woi'ld, are identified with the belief derived from Judea, with the
hope in One, who, according to the flesh, was a Jew, and with the know-
ledge originally spread by those who were Jews. Then, when the rejoc-
tior. of the Saviour led to their dispersion, how varied their fortunes,

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346

HA-JEHUDIM AND MIKVEH ISRAEL.

: i

bow tragic tlieir fate ! For many centuries lias persecution and state-
craft sought to destroy their separate national existence ; yet, to this day,
they flourish as vigorously as ever, unchanged and unchanging. What-
ever objection we may be tempted to offer to the hgic of Frederick the
Great's pai'son, we all intuitively feel the force of his argument, when to
that monarch's demand for a brief summary of the evidences in favor of
Christianity, he replied in these words : " The Jews, your majesty."

With such interest attaching to them, and so abundant means of
observation at command, we may wonder at the ignorance prevailing
about their history, opinions, and characteristics. Very little progress
has been made in this dii-ection. We know not much more of Jewish
theology and life than did the fathers. Certaiidy, we know less of llab-
binnical literature than many during the past, — Reformation period —
much less than the Buxtorffs, the Vitringas, tlie Seldens, and a host
of less distinguished men.

At one time, Ave reject the whole eigliteen centuries of Jewish litei'-
nture, as a mass of meaningless rubbish ; next we oscillate, with the same
ignorance of the real state of the case, to the very oj)poRite extreme.
A few pages of isolated ([notations extracted for a particular i)urpose, out
of so many thousand folio jiages, are deemed sufficient to convince that
the Jewish Talmud contains all the spirituftl elements of the New Tes-
tament, and the quintessence of modern civilization : and this, without
even enquiring into the general contents, the tendency, and the spirit
of tiiat immense work, or into the manifestation of its influence, as
apparent in the Talmudical Synagogue.

The "dispersion," so far as at i)resont known, consists chiefly of the
descendants of the tribe of Judah. Among them are scattered a number
of Levites, and some who trace thQJr descent through the priesthood to
Aaron himself This is ascertained not by genealogical tables, but by
certain law^s, duties, and privileges, applying to the family of Aaron.
Thus the first-born of males are redeemed from them ; they are not
allowed to remain in the same house with a dead body, &.c. The Gentile
who visits a Jewish cemetery, will notice on some of the moss-covered
atones a rude graving of two hands, lifted up in a strange manner.
These are the priestly hands, extended in the atitude of Jewish blessing,
and the stone marks the resting-place of <>ne descended in unbroken suc-
eession from the great Jewish High Priest. To make the device com-
plete, the hands ought probably to be surmounted by a mitre, with the
inscription, " Holiness unto the Lord." Through this, and other means,
their Aaronic descent is communicate;! from father to son, being fix( d

PFiCULIARITIES OF THE JEWISH RACE.

34^

and state-
to this clay,
ag. What-
eclci-iok the
snt, when to
3 in favor of
ajesty.

tnt means of
■0 prevailing
ittlo progress
Dro of Jewish

less of llab-
iou period —
, and a host

[ Jewish liter-
withthe same
(site extreme.
r purpose, out
convince that
the New Tes-
this, without
,nd the spirit
influence, as

chiefly of the
ered a numV)er
priesthood to
tables, but by
ily of Aaron,
they are not
The Gentile
moss-covered
'ftiigo maunei'.
wish blessing,
unbroken suc-
bo device com-
(litre, with the
[I other means,
,n, being fix( d

•on the nieniory from earliest age, by rites and ceremonies which can
never be forgotten.

Tt has been pojnilai'ly but eri'onoously supposed, that the Jewish
population is, in a j,'i-('at inoa'mni statiopary, its number little, if at all,
exceeding that at the time of the filial dispersion. But the ordinaiy
compulation r.t about five millions, and e\on that of distinguished writers
on statistics, unch as Kolb, at about Sfvcu iiiillions, is far too low. It is
extremely diiKcult to arrive at correctne.'s of numbers, not only from
the shifting character of the Jewish ]pnpuliition, but from the fact tliat
the countries in which the Jews most niiniero\isly rcsidt% are jtrccisdy
those from wdiic'.i no rcliablo statistics can be obtained. According to
Dr. Pressell, the Jews in Poland amount to 57 1, (ITS, while a lecent
Polish writer coni])utes tlieir number at 1,400,0(JU. A^ain, Presscl
reckons the Jewish [lopulation of IilcJdavia ar.d Walhichia at ."^"(OOt),
while recent careful investigations have sll0^\ u that it amounts to more
than throe times that nuirdier. (U- to IIS.SIO souls. The J^ritisli Jews
must bo also nu)re numerous than is supposed, since good authority states
them at from 40,000 to r)0,OOU in London alone. Lastly, while T)r.
Pres^sel calculates the Jowisli poinilatiori of Euio[>ean Turkey at 70,000,
there arc authorities who claim not less ihnn 90.(100 Jewish iidiabitants
for Constantinople itself. We shall, therefore, not be in danger of ex-
aggerating if we simply reproduce, witli certain alterations and remarks,
I)r. I'ressel's .statistical table : —

(.'OTNTIIV.

Or.NTii.K rop.

Ji:ws

Uiiitcil Statos (in ISnO) 23. ;<.',], 207 i ]20,flO0 (ohii'dy Gcrniana.)

(imit Hritniii , 20,(i4O,00O i .'',0,000 (at loast.)

FiaiR'e ' 3.^,(;O0,O0O 7-1, uOO (20,00(1 in Paris.)

Spain I ]ri,."00,onO I A few licro and there.

P(irtnj;al , ;f,r)00,ooo ! A few aiulergii'at restrict'ii

Jtalv (iiidiuling Itoinau Stati's^ I 2.'),492,5tJl ! 4:r,f;2(».

The Uouir.n States I j l>,27:i.

Switzerlana ' 2,390,l]f. \^,lii].

15elgiuMi •l,f;2:<,0f-".» j 1,.M)0. [inAnistirdani.>

Holland (witli Luxeiiibuvi,' and biinliurg).|% ;t,.'".4:i,77rj ' <'.8,f)(>'.) (more tliau 20,000

Austria .' ..\ 32,.'i7;i,002 i 1,121,418.

llunj.'avv (including Tiansylvania, Croatia

and t lie .Military iMiiuidary)

Oernianv ;?4,97f>,(>"-f

Dennnirk ' 2,43.1,000

Sweden :{,t5;)li,3:t2

Norway i 1,4i'0,7Pt'.

(irceec nml tlie loninn Jslunds i l,:!ol,3H9

Ihissia I 71, 243,01(5

Turkey in Kunme l.",,700,000

TurkeViii Asia 1 16,000,(100

African Dejicndeneius, Egypt, Niilda, \

Trijxdi and 'i'uiii.s

6,2O0,OC0

412,702.

430,09(5.

4,730.

1.100.

None.

1,500 (Spiuii.-<h Jcw.s.)

Over 2,000, 000.*

70,000.+

80,000.+

At lea.st 000,000 (cliielly
Spanish .lews.)

*Tliis toinputation is far too low.

tTliis is otiviously far short of the actual number, the Dunulian principalitie*
alone, having 11;'). 840 .IiwB, anil Constantinople probably aljout 60,000, most of
them Spanish Jews.

:|: Aho too low, Paleitine alone numbering between 15,000 nnd 16,000 Jews.

348

HA-JEHUDIM AXI) MIKVKII ISRAEL.

It will 1)0 noticed, tliat wliile in this taMc many oonntrioF; arc inu'e-
prcsonted, in otlujvs, the computiition comes far short of the real ninnbers.
The class iti cat ion into German, Polish and Spanish Jewish, is well
founded, and depends, not only on gcogra}»hieal and historical grounds,
but marks mental and even 2»hysical dillerencey. Dr. Pressel arranges
** The Scattered Nation " into three classes, according to the countries
over which it is dispensed. The lirst class, inhabiting the interior of
Africa, Arabia, India, China, Turkestan, and Bokhara, occupies the
lowest stage of civilization. Though generally greatly superior to their
Gentile neighbours, these Jews are almost s; mi-barbarous, and ignorant
of their own literature. The second and most ninncrous class is found
in Northern Africa, Egypt, Palestine, Syria, Mesopotamia, I'ersia, Asia
Minor, Eur())»can Turkey, Poland, llusjiia, and j^arts of Austria. It
embraces the bigoted, strictly orthodox, and Talmudical .lews, including
the sect of the Kasidlm, or '"pious," to the number of about one million,
and the interesting but small i)arty of the Karaites, who reject all llab-
binnical traditions. The third class is represented by the Jews of Cen-
tral and We.-itern Europe, and of the Unit«d States. These nsingle with
their (jJeutile neiglibours, and, indeed, ars in many re:sj)ects their super-
ioi's. ileli^iiouslv, thev belouo; in ircneral to the jiartv known as " Reform-
ing," which iittempts to elimliuite the old Taluuuiical elenient from their
religion, and to adapt it to wejtern civilization. Western Judaism is
mpidly drifting into Unitarianism or Deism.

It will have been observed, that numerically the Jews are very
imoipuiUy distributed over the various countries. Tliiri, no clo'.il)t, is in
groat part owing to their past history. Still it remains a striking fact,
that by far tlio largest })roportiou of Jews is found in the latitude of
Jerusalem. From some luiuls tliey are conspicuously al)sent, partly from
legal restrictions, and juirth', perhaps, owing to tho character of tlie
Gentile population. Scotland numbers very few Jews ; from Sj^iiin and
I'ortugal th(>y are virtually excluded ; nor are their Jews in Norway,
(population, 1,490,780) ; in some ])art8 of (icrmany, (Liclienstcin popu-
lation, 7,l.')0 ; Schaumberg populaiion, 150,111) ; and in some Provinces
of Austria, (Snlzberg population, 1 10,7G',) ; Carinthia population,
332,450 ; Cirniohi population, 451,941). In other i)arts of the Austrian
Empire, tho Jewish population is disproportionately small. Thus Upper
Austria, with a population of 707,450, numbers only four Jews ; Styria,
with 1,050,773, has only six Jews ; tho Tyrol, with •*^5 1,010 inhabitants,
luw 548 Jews J and the military boundary, with 1,(UG,922, only 404
Jews. Yet, despite constant persecutions, the Israelites have proved

TECULIARITIES OF THE JEWISH KACE.

349

ios arc uuve-
oal numbers,
•isli, is well
cal grounds,
ssel nrrauf^es
tlie countries
lO interior of

occupies the
aior to their
and ignorant
•lass is found

Persia, Asia

Austria. It
'\vs, including
it one million,
•eject all llab-
Jews of Cen-
10 mingle with
ts their super-
nas" Roform-
lent from their

rn Judaism is

("ws are very-
no doubt, is hi
striking fact,
Iho latitude of
|ut, partly from
iiractov of the
roni Spain and
■s in Norway,
iicnstein popu-
Inmo Provinces
a population,
If the A\istriau
Tluis Upper
.lows ; Styria,
G iidiabitants,
22, only 404
[ have proved

Tery faithful to the House of JTapsburg; nt tliia time the Austrian
.army contains not less than 9,850 Jewish soldiers.

On the other hand, there are countries and towns in which the
Jewish population abounds (juite beyond the proportion which niiglit
have been anticipated, from tlunv past history in those districts ; or, till
quite recently, from their political position.

The subjoined table may assist the reader in forming an adequate
idea of the relative proportions of Jews and Gentiles.

In round numbers Ave reckon :

Throughout the World 1 Jew in 1,500 inhabitantf.

In Belgium 1 Jew in 3,000 "

In CireecG 1 Jew in 900 "

In Britain 1 Jew in

In Italy 1 Jew in

In France 1 Jew in

In Prurssia 1 Jew in

In Holland 1 Jew in

In Turkey 1 Jew in

In Austria 1 Jow in

In Algiers and North Africa... 1 Jew in

In Hamburg 1 Jew in

In Frankfort 1 Jew in

In Amsterdam 1 .Few in

In Warsaw (about) 1 Jew in

In Jerusalem ... 1 Jew in

700

Jerusulem has about 9,000 Jews; Sjifod, 3,000; Tiberias, 1,500;
Hebron, 500 ; Joppa, 200, itc. the total in the Holy Land amounting, as
before stated, to between 15,000 and IG.OOO.

Besides the Hebrew, of which, however, a very large pi-oportiou
know little more than tlie rudiments, or than is suflicient to follow, not
to understand the liturgy, tlx; Jews, though scattered over the fiice of
the world, cultivate chiefly three languages. These ar« the Arabic,
Spanish and (Tcrmau. Perhaps wo ought to add, as very largely kuown,
a fourth, or rather a patois, — the Jewish, — which consists of a selection
from all dialects, the basis being a corrupt (Jerman, with frequent inter-
mixture of Hebrew and Aramaic words and i)hrase3. This patois adapts
itself to many uses, social, eacred, and gay, being also specially suited to
the innumerable, and often clever stones, anecdotes, and witticisms, in
•which the pent-up pojiulai- mind delights, but which it would be well-

350

HA.-JEHUDIM AND MIKVEH ISRAEL.

nigh impossible to translate into Gentile language. It has also a printed
literature of its own, which consists chiefly of aVjsurd legends, and tales
for the religious edification of women, and of the "ignorant and
unlearned." To this debasing literature, there has, however, of late
been added a number of Christian tracts, and if wo mistake not, even a
translation of the Scriptures. It is scarcely necessary to say that writ-
ings like those to which wo have just alluded, must be carefully dis-
tinguished from the magniticcut displays of genius and learning, only
too little known, with which the Jews have, in all ages and countries^
enriched almost every department of literature and Viranch of science.

It may seem strange that the Jews, being mere units among the
thousands of Gentiles aro\uid, should have preserved alike tlieir mental
and physical peculiarities. The alwonco of crime among them, and the
marked presence of so many social and private virtues- — as kindness,
charity, reverence, affectionatcness and sobriety — are well known. So
arc that quickness and clearness, that adaptation and perseverance, that
endurance and diligence, which have constituted no inconsi(l(;rablo
elements to their succes.s. These are characteristics common to the race.
Scientitic observers have noted certain physical ]»eculiarities iu the
structure of the body, among the Jc'ws. According to the well-knowu
anatomist, Schuitz, of St. I'etersburg, they differ from all other races
inhabiting the llussian empire, A comparison has shown, that whereas
the average height of the other races amounts to between 6G-4G and OS'IG
inches, that of the Jews is only C)-i-\C) inches. Again, while in general
the width of the body, when the arms are fully stretche<l out, exceeds its
height by about eight inches, the opposite is the case with the Jews,
where tlie width ofttjn falls to one inch l)elow the height. In the negro
races the trunk constitutes .^2 per cent, of the height of the whole body,
in other races, [\i per cent., in the Jews 30 per cent. Lastly, while
ordinarily tho pet'inavm is aboiit the middle of the body, in the Jewish
ra-^e it oceujjies a lower jmsition, being about o per cent, beneath its
plaje in other races.

Some interesting paflioUnjicnl observations have also been made.
It appears that tlie .Jews sullor comparatively rarely fVom diseases of the
respiratory organs, and that they are in a remarkaldo degree, capable of
accouunodating themselves to vicissitudes of climate and tempei-aturo.
From certain diseases they enjoy almost complete immunity. Among
infantile disorders of this cla.ss, we reckon hydrocephalus and croup ;
among those aflecting all ages, ty[)huH and the pestilence. It has been
observed that Jewish communities, however poor, crowded and contra-

.A.

PECULIARITIES OF THE JEWISH RACE.

351

30 a printed
.3, and tales
jnovant and
!ver, of late

not, even a
ly that writ-
arefuUy dia-
iirning, only
nd countries^
of science.
1 among the

their mental
hem, and the
-as kindness,

that whereaH

•IG and 08-16

ilo in general
,ut, oxcoodH its

ith the Jews,
In the negro

u> whole l)ody,
Lastly, while
the Jewish

X. beneath its

o 1)00 n ma<le.
liseases of the
ree, capable of
\ temperature,
nity. Among
|i3 and croup ;
It has been
id and contra-

vening our modern hygienic rides, suffer comparatively little from
cholera and other epidemics. On the other hand, there are disorders of
a lighter kind to which the Jews seem peculiarly liable, such as cutaneous
diseases, hypochondriasis, hysterical and nervous affections, and obstruc-
tions of the portal system. Of late, mania has become more common,
especially in certain localities, owing, it is supposed, to frequent inter-

marriages.

The last, but perhaps the most remarkable physical peculiarity, to
wliich we shall call attention, is the comjiaratively large ratio of increase
and the longevity of the Jewish race. Assuming its present number*
to amount ii\ round figures, to close upon nine millions, their rate of
increase has indeed fallen far short of what it had been in Biblical, and
even in post-Biblical times. Wo subjoin the following table, drawn up
by Neufrille, and derived from the official registers of the city of Frank-
foi't, between the years 1846 and 1848, in reference to tlie comparative
mortality of the Jews and Gentiles : —

compauative table of mortality among jews and (ientiles.

Age. Gentiles. Jews.

1 — 4 years 24'1 per cent 12-9 per cent.

5—

((

20—

30—

35—

40--

((

50—

((

55—

65—

70—

75—

((

85—

95—

100

2-3

3-4

6-2

((

6-2

4-8

5-8

5-4

5-6

4-6

((

5-4

((

6-0

5-4

4-3

«(

2-6

0-9

0-16

004

0-4

1-5

3-()

4-2

1-6

3-4

6- 1

4-6

5;5

3-S

(il

y-.')

7 -2

11-4

1)-1

.vo

^pp

'■\\ I

352 HA-JEIIUDIM AND MIKVEH ISRAEL.

From this table it appears that the balance of gouei-al longevity, is
largely in favor of the Jews. In infancy, the deatli-ratc among the Gen-
tiles is more than donble that among the Jews. Among adults, the
largest propoi-tion of deaths occur among the Gentiles at the ages of
from 20 to 29, being G-2 jier cent., among the Jews at from 70 to 74,
the rate being 11-4 per cent. Then wo have the next largest death-rate
among (.ientiles, at the ages of from G5 to G9, the proportion being G per
cent., while among Jews, the per centage for old age is much larger.
These comparisons might be easily multi])lied. The total result may be
expressed as follows :

There died. Of Gentiles. Of Jews.

The /b?«W/t part At 6 years 11 months... At 23 years 3 months.

The/,a//. " 36 " " ... " 53 " 1

The fourth " 50 " 10 " ... " 71 "

Lastly, tlie learned French physician, Dr. M. Levy, has recently
computed that the average duration of life, among the Gentiles, is 20
years, and among the Jews, 37 years.

Alfred Edersheim,

!*:•;.

mgevity, is
ng the Gcn-

adults, the
the ages of
ni 70 to 74,
it death-rate

being per
;iuch larger.
3sult may be

)f Jews.
Lvs 3 months.
1 "

has recently
entiles, is 20

Edersheim,

CHAPTER III.
TEMPLE AND HALF SHEKEL.

Loyalty of the Jews to the Temple iit .Tenisalcm — The Half Sliekel — The Falashns

of Abyssinia.

The Temple at Jerusalem was the central station for all Jews, how-
ever distant their .settlements, hov/evor complicated their wanderings and
changes of residence. This metropolitan rank was inseparable from that
hallowed spot on which a visible sign of the Divino presence had been
manifested ; and even when the pride of Anias had erected u rival struc-
ture in Egypt, every Jew tliroughout the world still repealed, with the
Psalmist— " If I forget ttjee, O Jerusalem, may my right hand forget — "*

The fixing of the Neominn; was the exclusive prei-ogative of the
Great Assembly or Sanhedrin, which had its seat in Jerusalem — a i)re-
rogative the more important, as the appointment and days of celebration
of all the Jewish festivals throughout the year, was by that means vested
in the Sanhedrin ; for each of these festivals was, in the law of Moses,
directed to be kept holy on the so mani/eth day of the month. Ihit the
first day of the month was not to be determined by computation only,
but by parol evidence of at least two witnesses, who had seen the new
moon, and made a declaration to that efiect Ijcfore the Sanhedrin. It
was the duty of this council rigidly to cross cpiestion those witnesses,
and when their declaration was recognised as true, to publish the new
moon to the people, first at Jerusalem, and then, by means of lighted
beacons from the hill-tops, t<5 the rest of Judea and to the whole Gola,
"dispersion;" a word by Avhich the Jews of Babylonia, Mesopotamia,
Asia Jliuor, and Upper Asia, were designated.

The extreme limit of these beacon-signals the ^lislina (tr. Rosh.
Hashnali, ii. ?>) fixes at Bit Jiiltln, one of the highest peaks of tlio
Dc/uzai/ut or Jirelimmah chain, near the Euphrates. Hitter (Greograi)]iy,
vol. .vi. 7.30) Resumes the niouutiiiu Ahtd-ns to have been the Bet-P.iltin

* The Kiiglish authoriseil version of the Hible coinpleti's the sciitciu'c, liyndiliiig
the words hrr rnnninff, (Ps.cxxxvii. fi), wlu'rcas in the origiii;il Hehrew, thesciitencd
is left iiuomiilctc, aii<l terminates nhniiitly, as if the poet, in tlu^ fervor of his agita-
tion, hail been carried ab'iig without ever pereciving that he had left sumethiiig
unsaid, liut this very abruptness, esperi;illy wlieic the iuvooatii>n is so boleiun,
gives to the Hebrew a force and iinpnssivenes.s of wliieh t!ie Kiiglisdi renil(rini»
ine.scrves but a faint ide.i.

1^ '

354.

lU-JEHUDIM AND MIKVEH ISRAEL.

of the Mialma. Whicliever of these mountain peaks may have been
that extreme limit, it is certain that it was situated not far from the
Euphrates, and in a region where gioat numbertj of Jews resided, and
from whence the news was rapidly conveyed to the remotest Jewish
congregation north and north-east of Judea, who thus were enabled to
celebrate the festivals, as nearly as possible, simultaneously Avith Jeru-
salem, which otherwise could not have been done. It is from this
arrangement that the Tom l^ob sheni sliel goliyoth, "the second holiday
of the dispersion," dates its origin.

The ti'ibute or tax of half a shekel, toward defraying the expense
of the daily and other sacrifices and piiblic services in the temple, had
been annually paid by every Jew before the Babyknisli cai)tivity.
According to tradition, it was originally levied by the Law of Moses
(Ex. XXX. 12, 13), not only as a temporary contribution, but as a per-
manent tax ; and as such we tind it recognised by the kings and people
of Judali (2 Chron. xxiv. G). On the return from the Babylonish cap-
tivity, and the rebuilding of the temi)le, the contribution, which had
been in abeyance while the Temi)le laid in ruins, again became obliga-
tory. But as the Jewish shekel or currency had been suiJersodcd l>y
the Babylonian, which was as heavy again as tlie JcAvish, and as, more-
over, the people were a cry pooi", and could ill attbrd tlie doubling of
their annual paynuiut to the Temple — which must have Ijeen the case
if the contribution of half a shekel of actual currency had lieen insisted
on— Ezra and Nehemiah decreed that the annual payment sJiould be
reduced to one-tliird of a shekel currency; and as the Jewish colonists
who remained in Babylonia and other provinces of the vast I'ersian
Empire, wore desirous of pro\ing tlieir veneration for the Temple of
Jerusalem, they voluntarily took ujion thomselvc: to contribute annually,
toward tlie support of the ofterings and services, the same amount that
was paid for the same purpose by the residents of Judea. The Jews aie
not only a law-abiding people, but also strict observers of precendent.
Once introduced, these annual payments became a rule with every
Jewish colony and congregation, however remote from the mother
country. It appears that in process of time, wlien the people could
better aftbrd it, and the influence of the SojJierim (scribes or teachers),
everywhere enft.rced the literal observance of the Law of Moses, the
contribution of the half shekel was, notwithstanding the increased value
of the coin, everywhere adopted; and when subsequently the Creek
currency, which was even heavier tlian the Babylonian, became general
thi-oughout Judea, and its standard was adopted l)y Simon the Macoabeo,

TKMPLE AND HALF SIIEKKL.

355

liavo been
' from the
bide J, and
est Jewish
enabled to
with Jeiu-
froni this
nd holiday-
he expense
temple, had
I captivity.
w of Moses
it as a per-
and people
(vlonish eai)-
, which had
came obliga-
Lperscdcd by
nd as, more-
doubling of
leen the case
)eon insisted
t should be
ish colonists
vast I'ersian
L> Temple of
;te annually,
I amount that
Hie Jews aje
preoendent.
with every
the mother
iieople couhl
l)r teachers),
Moses, the
greased value
the Greek
lame general
Ui Maccabee,

the half shekel still continued to be paid; though this amount, similar
in name oid}', was in fact more tliun three times as large us the tax
levied by Moses.

Thus their veneration for the Holy Temple, their ilepcndenco on the
great national council at Jerusalem, and the share or portion every one
of tliem had in the public sacrifices and services of the sacred metropolis,
connected all the Jews throughout the vast clianpora all over Asia with
the mother<;ountry.

To the s;)utii-west and soutli of .ludea, the Jews were spread almost
as widely and as immerously ns they were in Upper Asia. The Jews in
the Egypto(jlrec'ian Empire, were brought in under Alexander the Great
and I'tolemy T. They increased and nndtiplied until tlieir eliief seat
and inetroiioiis, Alexandria, with its innuense Jewish population, magni-
ficent synagogue, and great wealth, l)eoame the admiration of their
Eastern brethren. Under the j'toleniios the Jews in Egypt I'ose to high
honors and great power. Tlie language spokt-n by tlie Jews in that
country was a dijilect of the Greek.

The Jews in Alexandria had their ov.ii Sanhedrin, or seventy elders,
and at their head stood an otlicer recogni/:ed l)y the (lovernment. The
etymology of his title or designation, Ahdnirrli, is one of great difliculty
to philologists ; but his functions appear to have been similar to those
subsequently exercised l)y the l'i'ish'> (/ah'af/m, '-chiefs of the disper-
sion," in Upper Asia. Tlu' decision of tho chief tribunals in Alexan-
dria, are spoken of with respect by the Talmud, (tr. Keluboth, *2') I>.) ;
and there is reason to believe tliat the lixing of the Xeominie for the
Egypto-Grecian .Jews, was a prerogative exfrcised by the Sanhedrin at
Alexandria. It is certain that tlio coniniunicatioii, by means of lieacon-
signals, was not kcjit up witli E^ypt ; allliongh this may ))erha])s have
been owing to the want of l.icalities proper for the raising of btvii-ons.
In other respects the Jews of Alexandria kept up tlieir connection with
Judea ; for notwithstanding the temple which Onias erected and Phil-
onietor patronized, it was the time-honored house of God at Jerusalem,
that held the first rank in the estimation of the ilellenists ; and to its
support the vast majority of them contributed the annual half-shekel,
like all their various liretiuen throughout Asi^. From Egypt ]>roper,
various branches of the Jewish dispersion extemled over tho eastern isles,
and the southern shores of the Mediterranean Sea. The island of
Cypru.s, S3 hng dependant on the empire of the Ptolmies, coiitained it
very great number of Jews, and so did the island of Kos.

3j6

IIA-JEHUDIM AND MIKVEH ISRAEL.

I;; 1

r^ 4

'' ^"' ' U -■.

■■A:

The Jewish populatioa in the city and territory of Cyrone, on the
nortli coast of Africa, was both numerous aud powerful. Another
lar^e .Jewish congregation resided at Borcnicia, the site of the
pfcsput city of Tripolis, in Bai'bary, where a cohimn of Parian
marl lie has lately In^eu dug up, bearing an inscription in honor of
Marcus Tertius yEmilius, Komau proconsul, (about 44 B.('.E.), by the
Archontti, (elders), and community of Jews at Bcranicia. The attach-
ment of all these Jewish settlements to tho metropolis of Jerusalem, and
its temple, is fre(juoutly noticed by Josephus, (Antiq. lib. xiv, passim.)
A striking proof of the deep interest they took in tho fortunes of Judea,
we still possess in the so-called second book of IMaccabee.s. This is the
epitome of a history in five books, by Jason, a Jew of Cyrene, who wrote
for the sole imri)0se of perpetrating the deliverance of Judea, and tho
gl. ly of the Jilaccabcan brothers. This history has perished, but the
<!liitome has found room among the Apocryi)hio, and by that means
been preserved to u.s.

Another branch of tho diaspora of Egyptian Jews, spread over the
interior of Eastern Africa, where we find its remains in the Fahishas, a
people of Jews atone time so powerful ai to have acquired dominion
over the great kingdom of Abyssinia; and who, though subsociuently
much reduced, are still in existence. There is reason to believe that
the tir.st Jewish settlers in these remote regions, were refugees who had
lloii from persecution by Physcon, in Egypt ; but that those Abyssinian
Jews did not keep any intercourse oi- connection either with Alexandria,
or with Jerusalem.

Within the last couple of years, much interesting intelligence res-
,pecting the Falashas and their religion, has been obtained by means of
Monsieur A. d'Abbatie. This gentleman, a French traveller, visited
Aljyssiiiiii in 1845, and returned to that country in 1818. He had on
the oc'M.-ion of the second journej', been furnished with a list of (pies-
tions by the youthful but highly gifted Philoxene Luzaito, of the Col-
legia J\ahhi)'ica in Padua, who, however, did not live to receive the full
and satisfactory answers JM. d'Abbatie lirought back from the Falashas,
and which were i)ublished at Piiris in the I'nlvers Israelite, Apiil to
July, 18r)l. These answers place it beyond a doubt that the Falashas,
or Abyssinian Jews, originated from Ahixandria or Egypt, but they
never hatl, or very early renounced, connection with that country aud
with Judea. Among their fast days, totally diflerent from, and far
more numerous than those observed by the Jewish nation in every part
of the world, they have none to commemorate the destruction of Jeru-

TEMPLE AND HALF SHKKEL.

3.>-

on the
nothev
)f the
Paviaii
mor of
by the
ixttach-
3U1, and
^>assini.)
' Jutlea,
is is the
lo wrote
and the
b\it the
it means

over the
ilishas, a
dominion
sciiuently
icve that
i who had
byssinian
lo:i.uudria,

'ciice res-
means of
[•r, visited
llo had on
of (lues-
tho Col-
1b the full
Falashas,
April to
Falashas,
l)ut they
[intry and
and far
kvery part
of Jerii-

saleni and its Temple, nor yet that of Ilcliopolis in Efjypt — a fact which
proves that the sevei-ance of their intorconrso with Jerusalpin, and
Alexandria, must have been anterior to these two events, so greatly
affecting tho public services of the Jewish religion, but of which the
Falashas remained ignorant.

It Kcems, liowever, that these Abyssinian Jews carried their religion
across tho lied Sea and established it in Yemen, the south-western por-
tion of tiie great Arabian peninsula, known to the ancient gocgrajthcrs
as A rabid Fe/i.c. The fact that a .lewisli kingdom existed in those rich
and fruitful regions, anil that it maintaiiietl itself during several cen-
turies, is indisputable, and confirmed by several independent historical
authorities, though the limo when the Jewish religion was lirst intro
duced into Yemen, and tho circumstances under which it became
dominant, are very inicertain, and only known by means of legends
ccpially vague and marvellous.

In the Kitah Aldjinnen (a Mohammedan chronicle), it is related
that a prince of Y'emen, named Assad, collected a large army for tho
j)ur[)ose of snaking conquests, not only within the Arabian peninsula,
but also beyond its boundaries. Ho was an idolater, as was ind(>ed the
entire poindation of Arabia in those days, with the exception of a few
Jews who had fled from Jerusalem at the time of the contpiest of llohht-
nasar (Nebuchadnezzar), and had settled in the vicinity of Medina. lu
the course of his campaigns, Assad took the city of ^Medina, where ho
installed one of his .sons as ruler. But after his d^M>arture with his
army, tho citizens rose against the young prince aiul slew him. The
tidings of this crime soon reached tlie father, and so exaspej-ated him,
that he sat down before rebellious Medina, with the avowed determina-
tion to exterminate the inhabitants and uttei-Iy to destroy the city.

Tho siege })roved a long one, m hen two Jewish sage* came to Assad,
and said to him, "If it be tliy determination, O King, to destroy this
city, thou wilt imt succeied; forai)rophet will arise, IMoliammed ]>y name^
•who, wlien expelled from Mecca, ij to take up his abode at Medina ; and
this we find in our Torah, thei-efore it must be true." A.ssad inquired,
** Who or what is this Torah?" to wliich they replied, "The book of the
law which God hath gi\en unto Closes," and they then proceeded to
acquaint him with the precepts of the book.

Assad was so jileased with the doctrine he had heard, that he, with
his whole army, became converted, and embraced the religion of these
sages. He then raised the siege, having granted a pardon to the guilty
citizens, because of the future merits of their descendants ; and returned

358

HA-JEIIUniM AND .MIKVKM ISIUKL.

to Yemen, accoinpriniod l)y liis two tciclun-.s, wlr) v.-oi-ked inniiy won-
ders, unci converted the entire population of the oiinlry to tlieir own
religion, which was tluvt of Al)riihani.

Thus far the le;,a'nd : That, however, iails to tell us which of the
many princes of the Tolilia nanu.-d Assad is the hero of our tale. Accord-
ingly, inucli dirt'eronce of opinion prevails respectinjj the date of this con-
version. S^)nic idace it some centuries before the deUruct inn of.Iei-usa-
ler.i, wJiile othffrs fissmne tlu^ tliii'd cccitury of <!ie ( 'hristian er.i as the
probable date.

After the .Imvish l\in;j;d(n:i in S'Hitheni Arabia had been subverted
by the (.'hristians of Aliyssinia, in th(! lifth century of the Christian eiu,
and tho Jewish ndigion had altnost disai)pear(!d from that jiortiou of
the ]teninsula, the fact that a system of Judaism, different from that
which prevailed in his own days, had at one (imo been ;.jeneral through-
ouc Yemen, enabled Mohammed to charge tlu; Jews, as he does in Iiis
Koran, with having jterverted the doctrines of the law, and falsififnl the
Scri]itures in Avhich his mission and advent were announced.

IV won-

iMi" own

J of the
Aoc^onl-
this cou-
f Jeruaa-
ii !is the

uhvi'i'tod
ii'y.ui eiu,
Di-tiou of
from that
tlinai^h-
K's in his
I si lied the

CHAI'TKR TV.

JEWISH MONEY

Tho cliicf riionev of tlie Jews Avas tlie ahekd of

unmixed silver,
one sacred, or

Many hnvi^ thouglit that they had two sorts of weights — <

of the sanctuary, and the other royal (.>r profane ; hut this distinction is

gi*ound(!d upon no passage in the Hibh).

The; Jcwisli wciglits were of stone ; from this is tlic royal weight
named (I Kings) "the stone of iiisticc."

It does not appear that tho Jews had coined pieces of gold ; hut
foreign money, either gold, silver or coi)per, was cvirrent among them.

Tiio form of their shekel was tho same as our common En'disli
penny; on one side there was stamped a vase with flowers, and the
words ''Shekel Israel" around it; and on the reverse an olive branch
with the words " Shekel Iladodesh."

ft was the same value as tho English half crown, and the half
shekel was half as much. They had their shekel either in one piece or
in four to make it up.

These four pieces were called in the CJx'cek language, drachms ; in
the Hebrew, zuzees ; in the Latin, pennies.

The shekel was of the weight of three hundred and twenty barley
corns ; but the wise men added to its weight, and made it the weight of
three hundred and eighty-four barley corns.

This was equal to one selaa ; tho selaa is four denarii ; the denarii
is bix meaks ; tliis is that which, in !Moses' time, was called gerah ; the
meah was two pondions ; tho poudion two issarim ; and a mite the
eighth part of an assar. The weight of a mite was half a barley corn.

The Jerusalem money was tho eighth part of tho Tyrian. On it
were stamped the following : David and Solomon on one side; and on
the reverse, Jerusalem the holy city.

Upon A-braham's money were stamped on one aule, an old man and
an old woman ; on the other, a young man and a young maid. On
Joshua's money, on one aide, an ox ; on the other, a monoceros. On
David's moi'oy, on one side, a staiT and a scrip ; on the other, a tower.
On Mardochai's money, on one side, Fackloth and ashes ; on the other a
crown.

5jV

CHAPTER V.
THE GOLDEN VESSELS OF THE TEMPLE— WHERE THEY ARE.

Tlie vessels of pure gold wliich were in the house of our God were
very precious, not only of their precious materials, or the wonderful and
artificial workmanship on them ; but more because they were used in the
service of Jehovah, and therefore hoi}'. This is also the reason why the
Scriptures give such a detailed description of their forms, and the weight
of gold of which they were made. Where is the man, who feels in his
heart the great loss of glory and beauty, who Avould not long to know
what became of those holy vessels, after the house of God was destroyt-d
by Titus?

We shall mention some of the possessors of these vessels ;

Tlio Emperor Titus brought them, with a great many other costly'
things, from Jerusalem to Rome : the candlestick, the table, etc. ; and
according to the custom of the age, that a conqueror of other nations
made his entry into the metropolis in triumph, leading behind him a
long train of chained prisoners, while slaves carried the best of the spoil ;
so also Titus commanded the holy vessels to be carried and shown to the
]»eople, as the emblems of his conquest. After that they were exhibited
in a great Temple, which they called the Tem])le of Peace. Tliere they
remained for many years ; probably to the middle of the fifth century.

In the year 4')0, A.D., there came Gensericus, the King of the
Vandals, from Africa to Rome, besieged and con([uered it, and made an
immense spoil. Among the most precious things he took, were the holy
A'essels. He carried all in ships to Africa ; and they remained there in
the King's treasury for 70 years. In the year 520, came Belisai'ius, the
general of the Emperor Justinian, to war against the Vandals. He suc-
ceeded in subduing them and Uiado a tremendous spoil ; and the holy
vessels fell also into his hand. He brought them to Constautina ; and
also commanded, like Titus, that they should be carried in triumph
through the streets of the city.

When the.se remnants of Israel's glory Avero thus carried about in
the streets of Constantina, a Jew met one of his acquaintences in the
King's household, and said to him, " The King does not well to exhibit
these sacred vessels in the streets, and then keep them hero in his palace.
According to my knowledge, there is no otlier place for them than Jer-
usalem, the Holy City, where they came from, and whero they have

THE GOLDEN VESSELS OF THE TEMPLE.

361

EY ARE.

r God were
iclevful and
used in the
on why the
I the weight
feela in his
)nE' to know
as destvovi'd

been \ised in the service of God. The incidents also whicli occurred in
connection with tliem, show tliat they brought destruction upon tho8e
who kept them, and boasted of their possession. Thus Gen.soricus was
permitted to conquer Rome. But as tlie Africans lcc])t in their hands
these holy things, God punished them, by permitting Belisarius to be-
come their conqueror, and spoil them." The King's servant hastily
repaired to Justinian, and related to him all that the Jew had told him ;
and the Emperor trembled for fear, and suflered not the vessels to be
bi'ought to his palace ; but commanded them to be carried to Jerusalem,
and there to be deposited in one of the churches of the Christians.

Thus writes the historian Procopius. This, however, is the last
information we have been able to get on tliLs, for us;, very important
subject.

other costly
le, etc. ; and
ther nations
tehind him a
of the spoil ;
■hown to the
ere exhibited
There they
h century.
King of the
and made an
ere the holy
lined there in
lelisai-ius, the*
Is. lie suc-
|and the holy
autina ; and
in triumph

lied about in
hnces in the
l\\ to exhibit
In his palace.
Im than Jer-
lo they have

->: I

CHAPTER VI.

T HE HIGH PRIESTS.

Iin[ici!t;ciiou of the Genealogical Registers — Lists of names so far as ascertained.

To give a correct list of the nanieg of the High Priests from
Aaron, the brother of Moses, down to the destractiou of the first Temple,
is a task tluvt has jjiizzled many a scholar. The newest and best com-
mentators (if the Bible have failed in giving a list, answevhig all the
objections heretofore raised.

Josephus, (in his Antiquities, xx., 10), gives the number of the
High Priests from Aaron wp to the building of the ?^eniple by Sche-
lomah (Solomoii), as thirtetn, and from thence down to the destruction
of the Temple by Nebuchadnezzar, us eighteen ; a number confirmed also
by the Talmud.

It is true, the Biblical registers of the High Priests do not entirely
correspond with liis sketch. But they seem to be given more to a genea-
logical purpose, than to a historical one, and are, besides, so defective
that they can give no reliable decision. The register in Ezra, vii., 1-5,
has but fifteen names between Aaron and Ezra, by far too few for a
period of 1,000 years.

The second register in I. Chronicles, v., 30-41, contains twenty-tivo
names, instead of the fifteen in Ezra ; but it is also incomplete, the names
of many a High Priest mentioned in the books of Samuel, Kings, and
Chronicles, being openly omitted.

Josephus tells us, as above stated, that from Aaron down to the
building of the Temple, there were thirteen High Priests. We record
tbcm in the folloAving manner :

1. Elcaznr.

2. Phinchas.— (Judges XX., 28.)

3. Abishua.

4. Buki.
f). Usi.

6. Secharjah.

7. Merajoth.

8. Amai'jah.

The register then omits the names of Eli and his descendants, very
probably on account of their services being rejected by the Lord. —

According to I. Cln-onicles, v., 31-33.

THE HIGH PRIESTS.

3G3

• as ascertained.

li Priests from
he iii-st Temple,
aud best com-
svr'cving nil the

number of the
'cmple by Sclic-
, tlie destruction
;r confirmed also

s do not entirely
more to a gcnea-
ides, so defective
n Ezra, vii., 1-5,
ir too few for a

tains twenty-two
ipletc, the names
iiuel, Kings, and

Ml down to the
Ista. We record

31-33.

Iscendants, very
Ly the Lord. —

(I. Samuel iii., 11-14.) He seems, liowcver, to mention one of them,
Acbitul>, who, according to I. Sam. iii., 14, had succeeded Eli in the
office of High Priest. If therefore, -we insert tlie historical names of
9. Eli.

10. Achitub.

11. Achijah. — (I. Samuel, iii., 1-4.)

12. Abimelech, who was slain by Saul. — (I. Samuel, xxii.) — and

13. Ebjatai", wIjo was discharged from the office by Slieloiuoh, —
(I. Kings, ii. 27.) We have from Aaron down to Shelomoh, tliirteen
High I'riests, a n\nnber fully ctirresponding with Joscphus, and in a
period of about 470 years, giving an average of 35 years of oHico to each
of theui, fvilly in jiroportion with the life-time of those by-gone days.

From the building until the destruction of the Temple, Joscphus
gives the number of High Priests as IS. Follovring the register in
Chronicles we find :

1. Zadock, who lirst olliciated in the tenijilo.

2. Achiinaaz.

3. Asiirjah.

4. Jochanan.

5. Asaijah.

7. Amarjah, (under King Jehosha])hat.)

7. Adiitub.

Here the register omits the names of —

8. Jehajadah, (und(!r King Joash.)

'.*. Secharjah, (under the same King.)

10. Asarjah, (under King Uzziah.)

11. Urias, (under King Achas.)

12. Asarjah, (under King Jecheskialni.)

Then the Biblical record resumes again Avith —

13. Zadok. \ /^,ndertho Kings Menasheh and Amon.)

14. Shalum. j ^ ^ '

15. Chelkijah, (under King Josiah.)
IG. Asarjah.

17. Serajah, (under King Jojaehin.)

18. Jehozadak, (who was carried away into the captivity of

Babylon.)

This list, giving us exactly eighteen names, corresponds entirely
with Josephus and the Tahnud. The pei-iod from Shelemoh until the
destruction of the Temple, comprehending about 420 years, gives an
average of 24 years to every High Priest, for the term of his office.

^'"wmnm

CIlAPTEll VMl.
DOCTORS OF DIVINITY.

Dipl'jinas — Status ami I'owtTs of I!!ilil)is in iliirerciil ages.

The Hel)vew or IlaLbiuical student, it must be -well known to many,
receives a diploma, wliich is called by ditVcrcnt names, snoli as 1jni!3
"IDH ITDI I'^ ])ossessiou of such a diploma the student is authorized
to officiate as Kabbi. Seinichah — Layinj^ on of hands. When Joshua
was appointed successor in office to Moses (Ninnb. xxvii., 18 to 23;Deut.
xxxiv., 9) Moses laid his hands upon Joshua. Tlie verb to express this act
is Saniach, ar.d the noun Seinidialt. Theivfore the act of appointing
one to succeed in office was called Sennchd/i, except Kin<^ and High
Priest Avho were annointed, and wei'c; therefore called ^fl!ss!(rh, M'hich sig-
nifies " the annointed one." In the Biblical })assages (juoted above, some
expressions must be noticed j>articularly: "A num in whom there is
spirit." "Thou shalt confer uj'on him from Thy glory." "There was;
uiion him the spirit of wisdom, for Moses liad laid his hands upon him."

These ]tassages teach us what was to be conferred upon the ap))ointod
successor. 1 . From tho glory, authority or distinction of the one who
appointed ; and '2, the spirit of wisdom, knowledge, learning, itc.

This act of Somichah was retained till long after the destruction of
the second temple t)f Jerusalem, to authorize students as Rabbis or
Judges, which rendered them eligible to these offices. The title of Ilabbi
or dozen (Judge) Avas not introduced in Israel until ten or twenty years
before the vulgar era. Simon, the son of HilUd 1, is the first who had
this title. Hillel was ajtpointed Nassi, thirty yciars 15. C, and he is yet
the plain Hillel, without the title of llabbi.

In former times, the distinguished scholars were IfarJiavihii, (sages),
Soferini, (scribes), and in a still more ancient time thoy v.'ere called
Sehenim, (elders.)

In the time of Hadrian's i)ersecution, one of the ])rohibitions was
to teach the law or promote students by the Scuilchdh, because thus the
national laws of Israel were surely to be abrogated, as in a short timo
there would have been none in Israel qualified by law to be a judge in
penal and other matters. After Hadrian's death, they re-organized the
Sanhedrin, and contimied the jn'actico of the national law.s.

"^ i-

DOCTORS OF DIVINITY,

36i

When the title Itahbi became more general, the Nassi was called
lialbon.

As lung as there was a patriarch in Tiberias ami a Hanhethin, this
Semicliali law was binding, and with a few exceptions none would assume
the title or function of liabbi, without the Semicha of the Nassi or
Patriarch.

About 450 B. C, the Sanhedrin and i)atriarch's olHce ceased, and
with thcui also the Semlcliah, of Palestine ; but it Avas continiied in the
Cabylonian schools, by the highest officer called there Resh Celutha. It
was understood in all countries, that none could be a Rabbi unless he had
a diploma of the Eedi Cdlufha, in P.abylon.

"With the conclusion of the Talmud, the Semichah ceased. In Italy,
the form of the Semichah was retained for a long time, so that the
.students v.-ere promoted to the llabbinical office l)y an assembly of
Rabbis only, and in a solemn manner.

The Jfoi'Cim was no more than the title of doctor. It authorized
none to the llabbinical otlice ; to this end he had to pass another exami-
nation, fuul obtain the Ilatorath Uaroah, " The permission to rendei'
decision:^."

This dIplon)a gave him tlie Kabbinial authority, if a congregation
elected him. The congregations up to this clay in Europe, xV.sia, and
Africa, elect none to the llabbinical otiice who is not in possession of
tliose diplomas from competent authoi-ities.

Thus the matter stood everywhere in Israel, until, in this country,
the Jlazanuii, without any of the above diplomas, examination or ordi-
nation, assumed the title and function of Kabbi, oi styled thomselvea
reverends, a title entirely strange to the Jews.

The following are lecognized Jewish titles:

1. RaJibi or Jlahaiii, authoriiicd by a competent authority, with tlie
Ilatorath I/aroah,an(\ elected by a congregation.

2. Bajjau, assistant liabbi, 'Mu\ Moreh Zndc.k, proxy, with the above
ordination.

.3. jfoi'oiii, or Doctni- of Divinity, more strictly Doctor of the
haw.

1. llmaii, tl;e officer uho conducts the singing, and reading part of
Divine service in the synagogue.

N^rt|KI|

■

II I

CHAPTER VI J i

SCHOOLS.

Jewish zeal in tlio itroiiiotimi of lc;uniii;^' -Vrriiairuliir of tlic in.'0]il<' ia tlic time of
Christ — (JiTok proliihitt'd for saoinl imrposos -Strictures on Lightfoot.

Tlie llabhis say there wero livf; luuulrecl schools in Palestine, and
in each five Imiulred pnpils. Rabbi AIviI)ali had alono twenty-four thou
sand disciples who frcipu-nted his Sfhools ; and in every town where no
school existed, the men thereof stood oxconiniunicated till a school was
erected.

Besides, the places where the Sanhedrin had their seats, there were
great schools to be found, copiously furnished with great men, both in
Galilee and Judea ; and after the compiling of the Talmud, the Univer-
sity of Babylonia became renowned ; and out of that University sprung
again colleges, which, to this day, have their existence in all parts of the
world where there are large Jewish congrgations. We inust not neglect
to give them their due credit for the zeal which they exhibit in support-
ing the various institutions of education among themselves. Even those
families who are deprived of sending their children to public or private
schools, will keep a tutor or instructress for them at home ; and no
matter how poor thev may be, vet thev will never ne;>lect the ethicatiou
of their children, so that seldom, if ev(!r, you are able to find a .levvT who
is not at least able to i-cad and write.

It was tlio Hebrew, Syriac. Chaldai'.', and Arameau hingujiges,
whicli wero taught in their schools, and Avhich were the vernacular
tongues of the jieople, during the tinu' of the existence of the second
Temple. It is true tliat the Greek language was used by the Hellenists.
Jews dispersed among the frnjcks ; b>it with this exception, the Greek
language was neither to be found in tlicii litei-ature nor ]»rayers, and was
even considered a crime to be taught. Tiiey laid an etlectual bar against
the lcarni)ig of the (Jreek language, and only allowed the family of
Rabbi Gamaliel the Greek learning, because thev were allied to the Uoval
blood. This, however, they did n(;t gr.int freely to others. Here is the
decree itself: " Let no man b(! allovved to te icli his children Greek."

It is, therefore, an erroneous idea tor anyone to suppose that the
Jews, at the time of the coming of our Saviour, used the Greek us their
vernacular, especially when we know tlie following facts: First, Joimthan

SCHOOLS.

3G7

)|)le ill the time ot
II Li<;litfoot.

u Pivlestiuo, and
,voTity-four tliou-
;■ town Avliere no
till ii school -was

seats, there were
•oat men, l>oth in
nntl, the Univer-
rniversity sprung
n all parts of the
iimst not neglect
schibit in support-
yes. Even those
public or private
t lionio ; ami no
ct the tHlucatiou
tiiul a .lev/ who

moan languages,
the vernacular
CO of the sooond
)V the ITellcnists,
ptimi, the Greek
prayers, and was
■dual bar against
imI the family of
illit'd to the 1 loyal
,(u-s. Here is the
Mrcu Greek."
sui)po.se that the
,lio (ireek as their
s: First, Ji»irithan

Ben Uzziel translated the Prophets out of Hebrew into Chalthib' (not
into Greek) a short period before the coming of Christ ; and Onkples did
the same with the Law a little time after. Both of these did so, for
with this language the Jews were most conversant. Secondly, In the
Temple, synagogue, and other places of public worship, the Greek was
never used. No debate took place, no ceremony was performed, no
Rabbi ever wrote, and no book among the many (especially the Talmud)
was written and published in any other but the above-mentioned Hebrew,
Syriac, Chaldaic, and Aramean languages, during this period. It is true,
that after the Babylonish capti-s-ity, there was an alteration of things ;
that the Hebrew tongvui became the Chaldaic tongiie, or better to say,
the Syriac-Chaldaic. This is plain from those several words, " JJethsaida,"
"Golgotha," " Akeldama," Avhich are said to be so calhfd in tlu; Hebrew
tongue ; and yet everyone knows the words to be mere Chaldaic. And
this Syriac Chaldaic was the language of the Jews at that time. Last,
but not least, the many expressions made by our Saviour, will ]irove
that it was tlie Hebraic Syraic ('haldaic, and not the Greek, which was
the language of the Jews, and the langiuige in which he spoke to them.
As for instance, "Eli, Eli, Lama Saliachthani?" " Eloi, Eloi, Lama
Sabachthani ?", "Belial." " Belzobub." " Talitlia (Juuji." " Maran-
atha." "Eabbi." " iiabbony." " Imauuel." "Jot." " Korban.'
"Bacca." "Abba."

How much mistaken is then Mr. jjightfoot's iden, when Ik; says,
"Let those that hold the opinion we are confuting (i.e., that the New
Testament was originally published in the Greek, and was the common
language used l)y the Jews, and hence also by Christ,) consider but
seriously that <Jhrist called himself l)y the name of the two Greek
letters Alpha and Omec/a.'" Ht)W weak docs hi.s argument ap]ieai', when
wo know that almost evoiy version of this text uses its own jtc-ciiliar
language. No revehition, nor prophecies were ever made in (J reek, and
surely Christ the Lord would have preferi-ed to call himself in lettei-s
out of a holy tongue, in wliich Patriarchs, l*ro})hets, and God the iloly
Ghost spoke, rather tliau those of a language which was not only luitod
by the Jews, but was to the majority an unknown tojigitc

CHAPTER IX.

MEDICINE AND CHIRURGERY.

rhysicians aiiiongst tlie Hebrews — llodcs of tip.iting the sick — Diseases meutioiicd in

Scripture.

TJio theoiy of physic seems never to have made any consitlerablo
advances amoriL; tlie Heljvows. Physicians (rep/ialin) are first mentioned
in Gen 1. 2 ; Ex. xxi. 19 ; Jol) xiii. 4. Some'acquaintance Avith cliirur-
gical ojieratious is implied in tlie rite of circumcision; and there is ample
evidence that the Israelites had some acquaintance -with the internal
structure of the human system, althouf^h it does not ap})car that dissec-
tions of the human body, for medical purposes, -were made till as late as
the time of Ptolemy. That physicians sometimes undertook to exercise
their skill in removing diseases of an internal nature, is evident, from
the circumstance of David playing u])on the hirp, to cure the malady of
Saul, 1 Sam. xvi. Iti. The art of healing was committed, among the
Hebrews, as well as among the Egyptians, to the ])riests; -who, indeed,
were obliged, by a hnv of the state, to ttike'^^eognizance of lejirosies:
Lev. xiii. 1-14, o7; Deut. xxiv. 8, 9. Reference is mr.de to jihy.sicians
who v/ero not priests, and to instances of sickness, disease, healing, itc,
in the follov\-ing i)assages : 1 Siim. xvi. IG; 1 Kings, i. 2-4, xv. 23;
2 Kings, viii. 29, ix. 15 ; Is. i. G : .lor. viii. 22 ; Ez. xxx. 21 ; Pr. iii. 18,
xi. 30, xii. 18, xvi. 15, xxix. 1. The 'probable reason of King Asa not
seeking hcl[) from Coil, but from physicians, as mentioned in 2 Chi'ou.
xvi. 12, was, that they had not at th;it period recourse to the simple
medicines which nature oii'ered, but to certain superstitious rites and
incantatioils ; a!ul this, iio (hnibt, was the ground of the reflection that
was cast upon him. About the time of Christ, the Hebrew physicians
mad" advancements in scieuc;^ and increased in numb(.'rs. See Mark v.
2G ; Luke iv. 23, v. 31, ^ iii. 43 ; .Joseph. Ant. xvii. G, 5.

It a[»pe;u's frou the Talmud, that tlu! Hebrew physicians were
accustomed to salute the sick by saying, "Arise from your disease," a
salutation ad(V[)ted by our Lord. — ^[ark v., 41. According to the Jeru-
salem Talmud, a sick man was judged to l)e in a way of recovery when
he began to take his usual food. Compare i\lark v., 43.

With regard to the treatment of {he sick and indisposed, and the
expedients llay employed to assu-i^^c or exi)el disease, the Hebrews

■^

MKDICINE AN'l; CHIRUROKRY

3G!>

;3 mentioned in

cousiclevable
rst mentioned
e with cliinir-
thci-e is ample
1 the internal
iav that cUssec-
. till as late as
lok to exercise

evident, from
I the malady of
ed, among the
; ^\ho, indeed,
pe of leprosies:
le to physicians
;o, healing, <S:c.,

i. 2-4, XV. 23 ;

21;rr. iii. 18,

King Asa not

I in 2 Chvon.
to the simple

tious vitos and
roiiection that

brew physicians
See Mark v.

.hysicians were,
•our disease," a
Dig to the Jeru-
recovcry when

lisposed, and the
the Hebrews

appear to liave proceeded by an invarialde system, and uniformly to have
piiictiseil certain rules and metlioils of cure, which Jiad nothing to recom-
mend them but the sacred prescription and sanction of antiquity. They
seem to have regarded oil as a more efl'eetive remedy, than any other dis-
covery for mitigating or extirpating the various diorders of the Iniman
fmme. The sick, whatever the distemper might be, they ai)pear to liave'
anointed Avith oil, as the most powerful preservative they knew from the
further progress of the disease, and the most effectual remedy for the
recoveiy and re-establishment of health. We have one of the medical
prescriptions, which is in this form :

" He who is affected with pains in his head, or eruptions on his
body, ](!t liim anoint liimsclf witli oil ;" and this was deemed of such
supronu^ eflect, that one of the llabhins gave Ids dispensation for anoint-
ing the sick, even on the Sabbath. To this common custom of treating
si'^k persons, reference is made in Mark vi., 13, and James v., 14. Not
that this unction, either in the former or latter case, contributed anything
to the miraculous cure, which the innnediate power of (iod alone coidd
effect ; it serveil only as a striking externtil sign to sick pei'sons, and to
every spectator, to raise and engage the attention, and to impress the
mind with the deepest conviction, that the miracle was wrought to attest
the Divine authority and truth of the gospel. The balm of Gilead wu.s
celebrated as a medicine — (Jer. viii., 22 ; xlvi., 11 ; li., 8.) — And mineral
baths wcn'o deem<!d ^vorthy of notice, as aj)i)ears from Gen. xxxvi.. 24.
The Hebrews, like other nations of tlie ancients, attribute the origin of
diseases, particularly of those whose natiiral cause they did not understand,
to the immediate interference of God. The ancient Greeks called them
mastiges, — the scourges of God, — a word wliich is employed in the New
Testament, by the physician Luke himself, (\ii. 21), and also by Mark
V. 20, 34.

In th(! primitive ages of the world, diseases, in consefpicnce of the
great simplicity in the mode of living, were but few in number. At a
subserpuiufc period, the number was increased, by the accession of disease*
that liad been previously iinknown. E])ideinics also — ^diseases somewhat
peculiar in their character, and still more fearful in their consequence —
soon made their appearance; some infesting one period of life, and some
another; som(> limiting their ravages to one country, and some to another.
The propriety of this statement, in regard to the original extent and
subsequent increase of diseases in general, and to epidemics, will recom-
mend itself to every nund that makes even but small pretensions to
attainments in knowledge.

370

HA-JEHUI)IM AND MIKVKH ISRAEL.

Evovy region, ami every ago of tho world, has l)cen in the habit of
uttriliuting orrtaiu discasfs to certain causes, and of assigning names to
those diseases, derived from tlie su])i)Osed origin or canse, whether it was
a real or only an imaginary one. The names thus given have been in
many instances retained, both by the vxdgar and men of medical science,
after iliflerent causes had been dcveloiicd and assigned to the disease in
question. In respect to this subject, we know that there are certain
words of very ancient standing, which arc \ised to express diswises of
some kind or other ; it will, therefore, bo a prominent inquiry with n.. to
learn what the diseases are that were designed to bo expressed by those
words.

(1.) The (Unease of the Philistines, yvhich is mentioned in Is. v, G,
12, vi., 18, is denominated in the Hebrew ophelim. This word occurs
likewi.se in De. xxviii, 27, and the authors of tlio reauing in the A'eri
appear to have asserted to the opinion of .lostiphus, expi-essed in Artq.
vi., 1, 1|; and to have understood by this word the di/sentenj. But the
probable supposition is, that solpuyas (spiders, like Diice] were at this
time nuiltiiilied among the Philistines by the special providence of God,
and that, being very venomous, they were the means of destroying many
individuals.

(2.) The disease of King Jehomui, 11. Ch. xxi., 12, IT), 18, 19. Tiiis
disease, beyond all doubt, was the dysentery ; and though its continu-
ance .so long a time was very uncommon, it is 1)y no means unheard of.
The intestines in time become ulcerated, and are emitted or fall oat,
which is sufficient to account for the expressions used.

(3.) False concejdion does not appear to have been so uufrequent
among the Hebrew women as among those of Europe. If it had been
so, it [n'obably would not have made ats appearance on the pages of
Hebrew writers in tlie shape of a ligiu'e of speech. Is. xiii, 8, 26, 17;
II. K. xix., 3 ; Jer. iv., 31, xiii., 21, xxii., 23, xxx., G ; Mi. iv., *J, 10 ;
Jn. xvi., 21, 22 ; Is. xxvi., 18 ; T's. vii, 1-1.

(4.) The leprosy prevails in Egypt, in the Southern part of Upper
Asia, and, in fact, may be considered as a disease (>j)idemic in warm
climates generally. Accordingly, it is not at all suri)rising, if many of
the Hebrews, when they left Egyi^t, were infected with it ; but the
assertion of Wanetho, that they were all thus infected, and were, in
consequence of this infection, driven out by force, in Avhich he is ])re-
cipitately and carelessly followed by Strabo, by Tacitus, by Justin Tro-
gus, and by others more recent, is a mei-e dream, without any adequate
foundation.

MEDICINE AND CHIRURGKRY,

371

le habit of

names to
her it was
been in
jal science,

disease in
are certain

diseases of

with u.. to
ed by those

in Is. V, G,
kvord occurs

ill the A'eri
ed in Avtfi.
y. But tlic
,vero at this
iiice of Ood,
voyiug ujany

18, 19. This
its coutiuu-
uuhcavd ot.
or fall oat,

iiiifrequent

it had been

the pages of

iii. ^, -20,17;

li. iv., <J, 10 ;

lartof Ul»pei'
mic ill warm
i.r, if many of
1 it ; but the
and were, in
ich he is pre-
,v Justin Tro-
ivtiv adecpiate

We have reason to believe that it is concealed in the internal parts
of the system a number of years ; till at last, it gives the fearful indica-
tions on the sfiiii of having already g^iined a deeivrooted and permanent
existence. A person who is leprous from his nativity, may live bO years;
one who in after-life is infected with it, may live 20 yearsi ; but they will
be such years of dreadful misery as rarely falls to the lot of man in any
other situation. The a})peaianco of the disca.se e :ernally is not always
the same. The spot is commonly small, resembliivi^ in its ai)pearanco
the small red spot, that wouM be the consequence of a j)uncture from a
needle, or the pistula-s of a ringworm. The spots, for the most part,
make their appearance very suddenly, especially if the infected person,
at the period when the disease shows itself externally, happens to be in
great fear, or to be intoxicated with anger. Nu. xii., 10 ; II. Ch. xxvi,
19. They commonly exhibit themselves, in the first instance, on tJie
face, about the nose and eyes, till they become, as respects tlic extent of
surface which they embrace on the skin, as largo as a pea or bean.

The white spot, or pistuhv, (inorp/iea alhn) and also, the dark spot,
{morphea 7ii{/ra) are indications of the existence of the real lepro.sy.
Le. xiii., 2, 39, xiv., 5G. From these it is necessary to distinguish the
spot, which, whatever resemblance there may be in form, is so different
in its eftects, called liohal:, and also the harmless sort of scab. I.e. xiii,
G, 8, HO. Moses, in Le. ch. xiii, lays down very explicit rules lor the
purpose of distinguishing between those spots which are proofs of the
actual existence of the leprosy, and those sjiots which are hannkjss and
result from some other cause. Those spots which are the genuine effects,
and marks of the leprosy, gvadually dilate themselves, till at length they
cover the whole body. Not only the skin is subject to a total destruc-
tion, but tlie whole body is affected in every part. The pain, it is true,
is not very great, but there is a great debility of the system, and great
uneasiness and grief, so much so as to almost drive the a ictim of the
<lisease to self-destruction. Job vii, 15.

There ai"e four kinds of the real leprosy. Tlu^ first kind is of so
virulent and poAverful a nature, that it s'^paratos the joints and limbs,
and mutilates the body in the most awful manner. The second is the
white leprosy. The third is the black leproy,y, or Psora : Deut. xxviii.
27, 3."); Lev. xxi. 20-22. The fourth description of lepro.sy is the
(i/opeci( , or red leprosy. The person who is infected with the leprosy,
however long the disease may be in passing through its several stages,
is at last taken away suddenly, and for the most pprt unexpectedly.
iiut the evils which fall ui)on tlie living lej)er are not terminated by the

372

HA-JEHUDIM AND MIKVEH ISRAEL.

event of his death. The disease is to ii certain extent heredil iiy, and
Ls transmitted down to the third and foiirth generations ; to this fact
there seems an allusion in Ex. xx. 4, G, iii. 7 ; Deut. v. 0, xxiv. 8, 9.
If anyone shoukl undertake to say, that in the fourth generation it i»
not the real lopyosy, still it will not be denied that there is something
Avhich bears no little resemblance to it in the shajjc of defective teeth,
fetid breath, and a diseased hue. Leprous persons, notwithstanding the
deformities and mutilatioi's of their bodies, give no special evidence of a
liberation from tli« strength of the sensual passions, and cannot be
influenced to abstain from the procreation of children, Avhen at the same
time they clearly foresee the misery, of which their offspring "will be the
inheritors.

The disease of leprosy is connnunicated not oidy by transmission
from the jmrents to the children, and not only by cohabitation, Ijut also
by much intercourse with a lej)rous ])erson whatever. Moses acted the
part of a wise legislator in making those laws, that have come down to
us, concerning the inspection and separation of persons (that the race
might not defjonerate). The objects of these laws will ap[)ear peculiarly
worthy, when it is considered that they were designed, not wantonly to
fix the charge of being a leper upon an innocent person, and thus to
imjiose upon him those restraints and inconveniences which the truth of
such a charge naturally implies ; but to ascertain in the fairest and most
satisfactory manner, and to separate those, and those only, who were
truly and I'eally leprous. As this was the prominent object of his laws
that have come down to us on this subject, viz : to secure a fair and
inipartial decision on a (piestion of this kind, he has not mentioned any
of those signs of leprosy, which admitted of no doubt, but those only
which might be the subject of contention; and left it to the i)riests, who
also fulfilled the olllco of physician, to distinguish between the really
lej)rous, and those who had only the apjiearance of beiug so. In the
opinion of Ilenslei', Moses, in the laws to which we have alluded, ilis-
covers a great knowledge of the disease. Every species of leprosy is
not equally malignant; the most virulent species deiles the skill and
power of jihysicians. That which is less so, if taken at its connnenco-
mont, can be healed. But in the latter case also, if the disease has l)eeu
of long continuance, there is no remedy.

(5.) 2718 Pest'dence, in its effects, is equally terrible with the lejirosy,
and is much more rapid in its progress ; foi* it terminates the (existence
of those who are infected with it, almost innnediatcsly, and, at the faithest,
■within thrpe or four davs. T'lie Gentiles were in the habit of referring

SIEDICINE AND CHIRURGERY,

373

iii.ivy, and

this fact
xxiv. 8, 9.

latioii it i»
i something
ctive teeth,
standing the
videnoe of a

1 cannot be
at the same

y will be the

trantmiisaiou
tion, but also
ses acted the
30ine doAvn to
that the race
)ear peculiavly
)t wantonly to
, and thus to
;h the truth of
tirest and u\ost
tnly, ^vho were
.ct of his h^ws
|\iio a fair and
[luentioued any
)ut those only
|1h' priests, who
f-een the really
|„g so. In the
r alluded, dis-
js of leprosy is
!s the skdl and
it.-i conunence-
Usease has been

l-itli the leprosy,

Kthe existence

at the farthest,

id)it of referring

back the pestilence to the agency and interference of that Being, Avhat-
€ver it be, whether idol or sjnvit, w lioni they regarded as the Divinity.

The Hebrews also everywhere attributed it to the agency, either of

Ood Himself, or of that legate or angel Avhom they denominate nicfach.

We are not, however, to suppose that the Hebrews, in using these

expressions, mean to attribute the pestilence to the imniedlate agency of

God ; nor Avould tliey permit iis to imderstand by the viessengcr Avho,

they assure uh, is the agent in business of so disastrous a iiature, the

true and approi)riiite angel or legate of Jehovah. It is true, they tell us,

that God sends forth the pestilence, and that the angel goes with it and

snutes the people with its power ; but let it not be forgotten that e\ery

angel is tlie creature of Ciod, and t-hat, in a certain sense, God is the

author of all things and all events, whether prosperous or afflictive,

whether good or evil. When they make God the author of the pesti-

lenc(% it is clear they do not mean to s.iy, that He is the immediate

author of such evil. In a somewhat recent period of their history, it

cannot be denied, that instead of making God the author of evil, they

attribute it to a malignant spirit of high origin, viz : Satan ; but still

they were aware of the origin of this Being, that He was the creature of

God, and acted beneath His superintendence. God, in a certain sense,

is the author of all things. This is true. But the ancient Hebrev/s do

not Appear to have distinguished with sufficient accuracy that liberty, or

jierinission which is given us, in the course of Divine Providence, to do

or not to do, good or evil, from the direct agency of Cod Himself:

Deut. iv. 19 ; Jos. xi. 20 ; II. Sam. xvi. 10; xxiv. 1. Compare I. Ch.

xxi. 1 ; II. Kings xvn. 14 ; Psalms Ixxviii. 49-51. In conscrpience of

this disposition to identify the agency of God with the actions of his

creatures, and to confound the original with second and subsidary causes,

we find by consulting the Scriptures, that they sometimes i-epresent

men, and sometimes animals, or inanimate existences, as i/te niessca-

gers or the awjels of (lod ; and this is not only in poetry, but likewise

in prose, — Ps. xxxiv. 7 ; civ. 4 ; Heb. ii. 2 ; Acts vii. 53 ; xii. 23; Gal.

iii. 19. Compare Jose])lms Antiq. xv. 3-5. This mode of speech was

so common, that the Sadducees of a more recent age, who, although

they received the Scriptures with veneration, denied the existence of

any spirits, interpreted passages, where mention is made of angels of

other existences, which were employed by God, as instruments, and, as

they supposed, were from that circumstance, mercJi/ denominated the

messengers or angels of God. It may be remarked that no one ever

recovered from the pestilence, unless the bile of the pestilence came out

upon him ; and even then he could not always bo cured. — II. Kings

XX. 7 ; Is. xxxviii 21.

574

HA-JEHL'1)IM ANi) MIIvVEH ISllAEL.

(G.) llie disease of Saul and of Xfljiic/iadnezzar. — A person wlio
iinderstamls tlie extent and tlie pro] )er bearing of tlie principle defended
in the 2'i'Gcediaig paragraph, will sec that f/ie Spirit of O'vd, which
departed from Saul, was no other than an upright and a generous ten
dency of mind ; and that the evil spirit from the Lord, which beset and
filled him with terror, (T. 8. xvi., 14, 15 ; xviii., 10 ; xix., 9), Avas a sort
of madness, which had the effect of deceiving him into the idea that he
was a prophet ; for it seems that he prophesied, and in all probability,
predicted the loss of lis own kingdom. The Targum of Jonothan accord-
ingly renders the Avord ithneba, he was viad or insane. The evil spirit,
in a word, was not more a spirit or messenger from God than the evil
spirit, which in Jud. ix., 'J3, is said to have been sent by Him among
tlie Shechemites ; and which certainly, as was evidont even to the ancient
interpreters, and has been since to everybody else, was nothing more
than the spirit of strife and dissension. In the same way the spirit of
fornication, in Ho. iv., 12, is mere li/sf. Comp. T. S. xi. ; xvi. 14 ;
Jud. iii., 10, ; xxxiv., 11, 29 ; xIa., G ; Ps. li., 11 ; Ez. xi., 19 ; xviii.,
31. This representation, more than any other, is suitable to the fact
that Saul Avas benefitted by music ; for the charms of music, hoAvever
great its efficacy in any other case, Avould liaAO been Aery incompetent to
the task of subduing the initractaldo spirit of a real demon. This mode
of speaking did not originate, as some liaA^e supposed, in the time of the
captivity, from the doctrine held by the Mehastaui, although it undoidtt-
edly at that time became more connnon, and Avas used Avith greater
latitude than at any previous period. For agreeably to this mode of
speech, and to the belief on Avliich it Avas founded, A-iz.': the subordinate
agency of angels, Ave find mention made in Da. x,, 14, 20, of stnr-mafchers,
The designs, or the decrees, of these holy matcliers, as they are termed,
which are made known to Nebiu'hadnezzar in his vision, and are stated
in the verses above mentioned^ are referred by Daniel, in 5, 28, of the
same ch., to the immediate agency of (lod Himself; a circumstance
•which is altogether conformable to A\hat has Ijcen already stated, in thi.s
and the preceding section, on the sid)ject. The dinease of Nphuchod-
nei-Jir, numtioned in this chapter, Avas that of insanity or madness. His
mind Avas in such a state, his reasoning })o\vers Avero so perverted ami
deranged, that it appeared to him as if he heard a voice from lieaA-en,
declaring his expulsion from the kingdom ; and he imagined that he was
really transformed into a beast. Accordingly, he acknowledges Ia'., 31,
33, that he had again received the use of his reason ; Avhich is an indica-
tion that he understood the disease from Avhich he had recovered to bo
insanity. >

ersou wliO'
le tlefentleil
fQcl, wlucli
inerons ten-
1 beset and
I, -was a sort
idea that lie
probability,
than accord-
e evil spirit,
han tho evil
Him among
o the ancient
othing more
the spirit of
fl ; xvi. 1 4 ;
i., 19 ; xviii.,
e to the fact
isic, however
icompetent to
,. This mode
a time of the
it undonbt-
Avith greater
this mode of
lO subordinate
stnr-matchers,
)y are termed.
nd are stated
."), -28, of tho
circumstance
stated, in this
()/' Nchuchad-
uadness. H i»
perverted ami
from heaven,
>d that he was
[ledges iv., 31,
li is an indica-
icovered to bo

CliAlTEK X.
THE LOST TEX TRIBES.

Coiifliftiii<( Oiiinions — (/iiiions Stories liy Dervislic.-; ami Tnivi'lk'r.s — Dcportiitioii-*
from Israul — Fiite of tin; Kxilcd Isviu'liti's l;Oc;\liti('S of tlu' Captivi's of Judali -
Their Fiito — Afcount of the Ten Triijcs in Ksdaks -liuliaus ot AsiKtiiivi s-ap-
poijeil to be ]iiilt of tlii' bii-it Tiilu's -Other Con Jeetures.

The opinion that the Afghans are of the so-called ten lost tribes of
Israel, linds anew basis occasionally. A British otiicer wrot(; from India
(in Jantiary, 1S59,) that the ]Cusyph/,i(^ trilx' call themselves Hebrews
from the tribe of Jos(!ph. Tliey found al.so an Isaac tiilie ; but the
name Ishmael is too freipient among them not to ]>oint to jMohammedan

traditions. A certain Mr. ][. Y. sent an abstract of a manuscript

found by him called '' A fram't Afaghinali," the secret of the Afghiin.s.
The original, he says, is in the I'ushto language, according to which, the
Afghans, or this tribe of theui maintain to be descendants of King Saul,
Avlio, according to some, vras of the tribe of Jiulah, and according to
others, he was of the tribe? of IJenjamin. That manuscrijit mentions the
war of the Israelites Avitli the Anialekites, the captiu-c of the Ark of the
Covenant, the respect shown to it by the idols, and its final icturn,
drawn by a cow, so that the story of Eli's sons is visilde in it. Since
that, two Hebrew uiannscrii)ts were found written on pardnnent and
red-goat skin. A small scroll containeil the book of Esther. A large
scroll contained the History of the -lews. A large scroll contains the
history of the Jews of Cochin and JN[alebar, from the time of the I^abylon-
ian captivity, to tlie first setthMuent of Portuguese Jews in Tlindostan. i)e
Wise says :

Not being in pos.se.ssion of tiie manuscripts, we havo no means to
judge of its correctness. Still we find in this discoNery, a confirmation of
our opinion that the lost ten tribes must be sought especially in tho coun-
tries Ijordcring on the Cas[)iiin Sea. in Tartary, .\fghanistan, Bellochistau
and India. Many of them are in Aral)ia, and the interior of Africa ;
but the bulk of them must be fouml there. Not tliat all those inhabit-
ing these countries are Israelites, but the Israelites must be found among
them in hu-ge ninnbers.

The following stories about the ten trilies of Israel, of wliom history
has lost sidit of for moi-e than two thousand vears. ai'e current amonc

370

HA-JEHUDIM AND MIKVEII ISRAEL.

the oldov Jewish population in the Holy Land. We will give our readers
as much information i-especting them as we have been able to gather,
Avithout, however, warranting the truth of any part of it.

About twenty-five years ago, there came a Dervish from the east of
Asia to Damascus, who carried a sum of money with hini, consisting of
gold coin, which he wanted to exchange for curi'ent money. On one side
of the coin was the following inscription, in sipiai-e Hebrew cliaracters :
*' Under the reign of our Lord, King Isaac." L^poii interrogation ns to
how he came in possession of the coins, lie i-eLites the following : " lu
my pilgrimage from Adshem, Persia, toward the south-east, I came to a
great country ; and aftiH- many day's journey, reached a great and popu-
lous city. My V)eggar-like dress aroused the attention of the peo])le, who
soon followed me in crowds. Finally some persons took hold of me, and
brought nu! into a niagniiicent mansion, before a majestic-looking person
.sitting upon a tlu'one-like seat. This man addressed me in the Persian
lanjruaee, asking mc where I came from, wliat mv business was, and
many other things. After I had given liim all the information I could
he asked, Avere there any Jehudim (Jews) in my country] ]' said,
Yes there sire ; but they are a miserable set of vogiu_;s. (The foolish
Dervish did not perceive he was in the i)resence of a Hebrew king.)
Upon this I ol)served that the king was very much displeased ; 1, there-
fore, skillfully explained my words : adding, that this is only the way in
■which the common people look upon them ; but the l)etter classes look
upon them as the u\ost intelligent, the most liberal, and the most honest
people. The king, thereupon, was so pleased that he commanded to give
me three hundred pieces of this gold cohi."

This Dervish was so illiterate and ignorant in everything, that it
was impossible to get any more information about the country and its
people from him.

Three years ago, I saw a fine-looking Dervish walking in the
street; I approached and (Altered into a conversation Avith him. I found
him to be a very intelligent and truthful man ; I theri^fore invited him
to my house, entertained him, and listened to his interesting conversa-
tion on his long travels in the utmost parts of Asia. Among otlier
things, he related also the existence of an immense Jewish empire,
lying in the; north-east direction, and about four months' journey from
Cashmire, a well-known city in Persia. The capital of that Jewish
kingdotn is called " Adjulun." Almost the whoh; of the vast emjtire is
surrounded Avith huge mountains, thus forming a natural fortification,
Avhich leaves but one passage Avliero entrance can bo effected, and Avhich

thb: lost tkx tiiibes.

377

ur re.ulers
to gather,

tlio east of
iisisting of
)u one side
;liaractei-s :
iition OS to
vLng : " 111
[ caiue to a
b aiul popu-
peo])le, wlio
I of me, ami
king person
the Persian
ss was, and
;ion I oonhl
•yl I said,
(Tlic foolish
shrew king.)
ed ; I, there-
\- the way in
chisses look
most honest
andedto give

thing, that it
untry and its

Iking in the
lim. I found
h in^■ited him
ling conversa-
lAniong other
|wish (Mupire,

journoy from
that Jewish

last CTUpirc is
i'ortitication,

Id, and which

howe\er, is garrisoned by a strong force of Hebrew soldier.i. The
Hebrew inhabitants stand in a commercial relation with the surronndintr
nations ; but a stranger is very seldom permitted entrance. Plis friend,
however, also a Dervish, lived siiveral years in Adjnlun unmolested,
and was afterwards inexhaustible in speaking of the grandeur of the
city, and mngnilicence of the palaces and synagogues, which are almost
fairy like. All the inhabitants are Hebrews, except the servants, who
ax'e from the neighboring states.

About tifty yt;ars ago, there li\ ed a Jew in Calcutta, who, some
years before, in.migrated from Bagdad, and earned a very poor liveli-
hood. Heat once concluded to try his fortune in soiue renioLe countries,
purchased a small lot of merchandise, and started on a journey toward
the east, to reach Ara, in the liurman empire. After he had travelled
several mouths, he arrived at a considenible city, not fir distant from the
Burman boundary. There, however, he was not allowed to enter, but
was informed that sti'angers, who have goods for .Side, nnist exhibit them
outside the gates, wh(!re the people of the city are accustomed to come
and niako their ]mrcliases. The Jew hired a stand, and put out his
merchandise on shelves ; and soon the city people, who con.sisted of
Burmans and Hindoos, flocked to his place, and purchased of his goods.
But his business was at once interrui»ted b)-- the following accident :
There came a man to his stand, who took almost every iirticle into his
haiul, asked the price of each, but bought nothing, and finally put, by
stealth, several articles into his i)Ocket, The Jew, in struggling with
the thief for his property, gave him a blow on his head, of which he fell
down dead. The rage of the people was terrible ; but the police guarded
the .lew against Judge Lynch, and carried him, fettei'ed hand and
foot, into the city, before a tribunal, which was hehl on a ptd)lio srpuire,
in front of a magniiicent palace. There he was tried, condemned, and
immediately divested of his clothes, to be beheaded.

The i)Oor trembling J(;w stood on a i)latform, the executioner a
drawn sword in his hand, waiting oidy for a signal from the king, in the
opposite j'.alace. Ihit, lo I instead of that death-bringing signal, the
khig o]icned the window, and exclaimed with a loud voice : '' Hold,
sherifl', touch not that man, but rather take care of him, and do thy
best, that he may leave oiu- country with friendly feelings." This
.sudden change not only surprised the Jew, but encouraged him to ask
the favor of being brought into the king's presence. His application
was granted. The king, a venerable, Jioary man, received him very
kindly, and condescended to relate to him the following history :

^^ffill|

37H

HA-JKIIUDIM AND MIKVKH ISIlAKh.

"• Know, my son, tliat this my kiugiloni is, for many years past,
under tlie protection of, and tribntary to, jv mighty king, of whom and
his people we know nothing, except that every year, at a certain season,
a nnmher of exceedingly strong, giant-like men, come to take the annual
tribute. About twenty-five years ago, my people and my counsellors
urged me to refuse the payment of the annual tribute ; when, therefore,
those terrible lot)king messengers came, they Avero sent away empty-
handed. They left the city seemingly without much feelings of disap-
pointment, and "sve thought that all was right, and rejoiced in our imle-
pendent position. Five months after that atf.iir, we received inf(n-ma-
tion that a host of giants were on their way towards the city ; and we
soon perceived that it was the mighty king, who came to avenge the
wronf^ done to him by refusing the due tril»nte. Befoi'e Ave could make
any pre[>arations foi- defence, the mighty host stood at the Aery gates of
the citv. Seeing thut there Avas ]io hope of escaping from the evil by
resistence, I concluded to humble myself before the mighty emperor,
and so, to save my people and my Lind from tlie consequences of our
fi)oUsh rebellion, my.self, and all the princes and nobles of my jjeojile,
■went out into the camp, clothed in sackcloth ; and throwing ourselves at
the feet of the king, solicited forgiveness, and promised to remain thence-
forth faithful trilnitaries, paying vegidarly our debts. And, indeed, I was
not mistaken, that the people and their king are as generous as they
are poAverful ; avc were forgiven, and they de})iii"t<^(l in peace Avithout
doin<' any injury or offence in the least. "When thou, my son, Avas
diA'Osted of thy clothes, I observed a certain piece with fringes on it,
exactly like those Avhich that mighty king, and all the men with him

■^yove although theirs Avtn-e larger, and Avorn over all their gurments —

I thou'dit that thou Avast one of them, and that thy death Avould bring

A'engeance upon us.

This saved thv life."

The most interesting stoiy, liOwe^•er, is the following : Nineteen
A'eais ago, the .TeAvish congregation at Zejihath, (Safet), sent a messenger
to Yenian, in order to take np collections for the poor in the Holy Land.
He stopped for some time in Zanah, Avhere he, of course, attended
synafon'ue regularly. Here he saAV a man distingiushed in his appear-
ance from the rest of the Jews in that place. On inqnirhig about that
man, he Avas told that he arrived at Zanah a fcAv days ago, stating
that he Avas an Israelite of the tribe of Dan. This aroused the
curiosity of the messenger, avIio i-eciuested the Danite either to cnll on
him, or else to accei)t a visit from him. The Danite complied Avith the
messenger's Avish and called on him. He Avas a tall and stoutly-built man..

TIIK LOST TKN THIHF.S.

.S7.'>

,' vcavs past,
' whom and
rtaiu season,
e the annual
y connsoUors
m, tluM'Bfore,
away empty-
ngs of tUsap-
l in our imle-
Lvod infoi'iua-
city ; and Ave
to avengo tlie
-e could make
1 very gates of
HI the evil by
vhty empei'or,
^uences of our
of my people,
Iff ourselves at
ivniain thenee-
l, indeed, I was
uerous ;>s they
peace witliout
niy son, was
1 fringes on it,
men with him
(Ml- i>;ii-ments —
th would bring

an": Nineteen
■ut a messenger
the Holy Land.
)\n-se, attended

in his appear-
iring about that
lys ago, stating
is aroused the
[ithcr to call on
aplicd witlitho

)utlv-built man.

with h\rge beaming eyes, long bearil and long black hair, wliich hung
down in curls, covering his neck and shoiddcr.s. His dress was'the same
as that of all the Orientals ; 1>ut he Avore a girdle around his waist, upon
which tlie following verso in Ifebrov, Avitli square charactei's, was em-
broidered : '"Dan shall be a seqient by tlie way, an adder in tlic path,
and a bi'oad-sword on his side." ]Iis language was pure Hebrew; but ho
was very reserved, cautious in his expressions, very temperate, eating
almost nothing but bread, drank exclusively water, and dovoted a few
hours only to sleep. It seemed as if tla; man sj)ake to a spirit within
liimself, and listonetl to his answers ; but he observed many ablutions,
and his whole cluu-acter brought to mind that of the Esseuesof olil. He
inquired of the messenger about the state of the Holy Land, the city of
Jerusalem, Zion, and the brethi-en ; and whenheliad lieard of their miser-
able condition, how desolate the land, an<l how poor and oppressed the
few Jews were, he cast himself upon the ground, and hiding liis face in
the dust, wept l)itterly. He lay thus half an hour before he could speak
again. He then spoke of his people, the Danites. Jle said that their
tribe was unmixed with any other ; have tlieir own laud, independent of
any king, and are governed by their own chosen Nassi, (prince), who is
always the most valiant and the most [lious among them ; two things
which alone qualify the man for that high office. Concerning the objects
of his journey, he said he was despatched by the Nassi to in([uire into
the condition of the brethren in the west, their religions, moral and
social state., ttc.

The messencer asked hini whether he wouhl be willing to take Jiim
to the hajtpy land ot the Danites, in order that he might bo alile to bring
great tidings to his brethren in Safet and Jerusalem '? " Willi great
]>leasure," replied tlie Danite ; " and not tliis alone, but I will, with the
helj) of (Jod, bring you back to this place after a few months." The
messenger seems, however, to have been ii'resolute, from lack of courage,
or of faith, and delayed his departure from one day to anotliei-, until
the Danite lost patience, and suddenly disappeared. The most remark-
able circumstance is, tliat a single man, on foot, dared to undertake
such a long and dangerous journey, through a Avilderncss which abounds
with serpents.

Li Safet and Jerusalem, the narrati\e of the messenger concern-
ing the Danites, their land, independent and patriarchal government,
and general prosperity, caused a considerable excitement and interest,
so that they concluded to send a special mission to them. The man,
however, who would undertake that mission was not so easily founds

I ''

I A,

■^■P

380

HA-JEHUDIM AND MIKVEH ISRAEL.

I I

until a, certain Rabbi, Bavucli Moses, an emigrant from Russia, a phy-
sician and a man of great courage ami experience, offered himself to
execute the plan. After he had been provi<led with everything neces-
sary for such a journey, he set out by the way of Alexandria and Cairo,
to Zanah, Here he engaged an aged Jew to accompany him tlu*ough
the desert. The old man, however, told him that he would go with
him as long as either of them Avould not be hurt by a serj)ent ; but as
soon as that should take place, he would consider it as a bad omen, and
immediately return.

They went on and nothing happened during the first six days.
On the seventh, however, the old man Avas bitten by a serpent ; and
although R. Baruch headed him immediately, he I'efused obstinately to
go any further ; and thus R. Baruch, who could not pursue his way
alone, returned to Zanah ; d tlio idea of ■visiting the Danites was given
up entirely.

The first deportations on record from the kingdom of Israel, is from
the two tribes and a half (Reuben, Gad, and half of Manasseh) avIio had
their homes east of Jordan river, in the province, called afterwards
Perea. The second deportation from the kingdom of Israel took place
during the reign of Pekah, king of Israel (760 to 740 B. C). The
third and largest deportation fi'om the territory of Israel vras imme-
diately pievious and shortly after the fall of Samaria (721 B. C.)

If Josephns had not informed lis, that the Israelites were trans-
ported to ISIedia and Pei-sia, — (Antiq. ix. 14), — and tho Talmud had
not described the localities whither they were transported, — (Kiddushin
71, 72), — we could easily suppose that they were not deported
beyond the limits of the Assyrian Empire. Hence the story of
the loss ten tribes (actually only nine) would be debarred of
every historical foundation. The Afghans, Lebians, and American
Indians Laving in their turn been pointed out as the lost tribes of
Israel, it is well to state here in advance of those Avho identified them-
selves not afterwards with the ])eople of Judah, amalgamated among the
pagans where they lived, or still exist in minor tribes about the Caspian
Sea, on the Tartary mountains, or in the interior of Africa.

The localities to which the captives of Israel were deported are not
distinctly enough described in the Bible — (I. Chron. v. 20 ; II. Kings
xvii. 6) — to be discriminated at the first glance on the map, although
the author of Kings tells us they were deported to Assyria. The
author of Chronicles, who wrote after the return of tlie captivity,
could, of course, not say, that those distant parts belonged still to
Assyria.

ill

!.'■ K ,

THE LOST TEN TRIBES.

381

ssia, a phv-
himself to
tiling neces-
a and Cairo,
liin tlirongh

pent

but as

a omen.

and

L-st six days,
serpent ; and
jl)stinately to
rsuo his way
tes was given

Israel, is from
iseli) wlio liad
ed afterwards
lel took place
B. C). The
lgI v/as imme-

i r.. c.)

were trans-
Talnind had
-(Kiddushin
not deported
the story of
debarred of
ind American
lost tribes of
entified them-
ted among the
lit the Caspian

ported are not
20 ; II. Kings
nap, although
Assyria. The
the captivity,
onged still to

Wo have mentioned above three distinct deportations from Israel,
and our soxxrces mention three distinct places, whither they were trans-
planted : llalah, Kahor, the river of Gozan, and the cities of JMedia, or
Ilara, as the author of Chronicles says. We maintain that the O'ozan
river, cities of Media and Ilara, refer to the same place in Media.

The deportations from Damascus went to Kir, — (II. Kings xvii.9). — •
They were Israelites. — (Isaiah xxvii. 6). The second exiles (74T
B. C.) were deported from Damascus to Kir, and from Israel to
Khahor. A broad sti-eam which falls into the Tigris about eighty
miles north of Mosid, still retaiiis the name of Klinhour. The
third and largest number of exiles from Israel, (721 B. C.) were
undoubtedly dispersed to many different spots, but chiefly to those
cantons at tlie south-western shores of the Casjjian Sea, called afterwards
Caspiani and Atropatena. The author of Chronicles calls this district
Ilara, so it was called Ho ro, which signifies, in the Pelilri language, a
mountain land. It Is evident that the Gozan river is tliis very district.

Exiles have no history; there may exist an account of their fate.
In the case before us these accounts are very meagre. It is evident,
that the localities to which they were deported, were in four countries
which played a i)rominent part, in the history of two remarkable cen-
turies (from Pal to Cyrus), two centuries of the most extraordinary
revolutions, an uncommon change of empires. We refer to Assyria,
Babylonia, and Medo-Persia. Hence the fate of the Hebrew exiles
must have been as much changing and troubled as the history of those
centuries is.

We have no accounts of the exiles during the life of Sargina. But
when his successor Sanneherub met with an inglorious and disastrous
defeat in Judea, under king Hezekiah, on his return the fate of the
exiled Israelites was intolerable. Many of them were massacred every
day, and their bodies exposed in the streets of Nineveh, and most likely
also elsewhere, Avere refused a burial.

The Israelites, however, were soon relieved of the tyranny and
cruelty of Sanneherub. Babylonia and ^ledia revoltoil against the
supremacy of Assyria. Merodach, king of Babylonia, — (Isaiali
xxxix.) — in connection with the king of Susiana, the same man
who cultivated tlie friendship of Hezekiah, king of Judah, fell into
the Assyrian army and attacked Sanneherub. The war lasted eight
years, and ended with 'he defeat of Merodach. Esar-Haddan, Sanne-
henib's son, was appointed -s'iceroy of Babylonia.

382

HA-JKIIUDIM ANI) MIKVEFI ISRAKL.

The Israelites in Babylonia anrl Susiana must have been numerous,
as Isaiah everywhere mentions tliem. Their liatred against Assyria,
their long practice in warfare, and their tried bravery, together with tlie
fact of Merodaoh's attempt to enter upon an alliance with Hezekiah,
convinces us of the active part the Israelites played in this war. Tho
Kagacious Isaiah, perceiving at onc(> the m(.'lancholy termination of this
enteriH'ise, p)'evented Hezekiah from an alliance with the kings of
Babylonia and Susiana.

!Moi'e successful than the former wei'e the Modes, and it appears
from the subsequent history, also the Armenians. It nnist be borne in
mind, that in both countries many of the dispersed Israelites had settled.
The exiles of Khabur, on the frontiers of Armenia, could and most likely
did render them good services.

History records four distinct deportations from Judah to Babylonia.
1st — during the years GOG, G05, GOl, B. C, in the time of King Joachin ;
2nd — during the j-ears 597 and i)dG, B.C., with King Joachin ; 3rd — in
the years 589, 5iS8, 587. and 580, before and after tho destruction of
Jerusalam, with King Zedekiah , and 4th — in the year 580, IxC, after
the emigration of John and his followers to Egypt.

The first exiles, according to the united testimony of tlie books of
Daniel, Baruch, and Susana, wero deported to the City and Province of
Babylon, where they existed as congregations, v/ith their own leiAvs and
religion, administered by the officers of their own race. The I'rophet
Ezekial also testifies to the existence of Hebrew Communities in Baby-
lon, to Vv'hoin bespoke (xii. 24, L'5). Ifo calls that Province Chaldee,
but he evidently referred to the one of which Babylon was the capital
(xii., 11, I'A). The distinction of the Provinces of Chaldee and Babylon
was evidently unknown to Ezekiel. JJaniel and his friends came with
these exiles to Baity Ion.

The second exiles from Judah, v.ith v.hom Ezekiel came, were
located, as a jirudent }iolicy dictated, at the opposite end of tho Baby-
lonian Einj)ire, in the north of the ]\Iesso[iotamia, and also as high up as
the Western "hank of tlie Tigris, so that they came near the exiles from
Israel, — (Kiddushin, 7-).

The third exiles appear to have been located between the two former,
in Southern Messopotaniia and Northern Babylon.

The fourth and last exiles went to unknown places, probably to
Arabia, where many congregations were found during su])serpient history.
Many Hebrews maintained themselves i)i the Desert, — (Ezek. v. 2 ; x.

Ri.*< ;

THK LOST TKN TRIBES.

ys3

1 mmici'ous,
ist Assyria,
lor with the
li Hezekiah,
3 war. Tho
,tiou of this
he kings of

[1 it appears
be home in
•i had settled,
d most likely

to Babylonia,
ing Joachin ;
liin ; 3rd — in
lestruction of
0, li.C, after

tho books of
d Province of
own hnvs and
The Prophet
ties in Btd)Y-
ince Chaldee,
IS the capital
and Babylou
(ki canie with

came, were
of tho Baby-
lii hi.s,di up as
lie exiles from

10 two former,

1, probably to
;quent history.

kzek. V.

12'; Zi\ch. xiii. 7 to 9; Ezek. xxx. 27; Isaiah li. 19), — while many
others were sold as slaves, — (Xehem. v. S ; Joel iv. 0, 7, S ; (Joi-p. Ezek.
xxvii. S).

The Hebrew settlements existing in Egypt and Ethiopia, were con-
siderably augmented during the Assyrian and Babylonian invasions iu
Palestine. Tlio emigrants who came with John and others settled on
the side of tlieir brethren iu Daphua Pelnsias (Thapauhes). etc. Jere-
miah littered terrible oracles against the Hebrews of Egypt and the
Egyptian king ; still the peo[)le remained there. Tiiey disai)pear alto-
gether from hist(jry. Whether they amalgamated with the Egyptians,
emigrated into the interior of Africa or to Greece, or returned to Ptdes-
tiue, cannot be ascertained. Their fate is entirely unknown. So is the
fate of Jeremiah and Bariich. Some maintain, Avithout a particle of evi-
dence, that the jnitriotic prophet was killed in Egyj)t. Tradition says
that both Jeremiah and Baruch went to liabylonia, where they died.
The latter is said to have l)een the tcaclier of Ezra.

Among the first captives brought to Babylonia, there were many of
the nobility of J iidah and of tho Davidian house. Nebuchadnezzar sel-
ected some of those young men to be placed under the particular care of
Asphenaz, one of the high dignitaries, that they be instructed iu the
Chaldean language, art and .science, in order to prepare them for official
functions. Daniel llananiah, ^lisliael and Azariah, were the most dis-
tinguished among the young Hebrews thus selected. They were so scruj)-
iilous in religious matters, that they would neitlier eat the dainties nor
drink tlio wine which was offered them from the royal table. Their
steward, at first, being afraid that frugality would impair their bodily
vigor, refused to comply \\'ith their wish to subsist on grains and water ;
but a trial to this eli'ect having convinced him to the contrary, lie
allowed them their choice diet, .»hich proved favorable to their physical
condition.

Their time for instruction being passed, Aspheraz j^reaented the 1 Iel>rew
lads to Neluicliadnezzar, who v.as particularly pleased Avith Daniel,
Hfinaniah, Mishael iuid Azariah. They proved to be very erudite in
Chaldean literature, nnd Daniel understood especially well to inter-
pret dreams, a science, then highly valued, of which we liave no knowleilge.
(xreek wi-iters tell us that Pythagoras went to the Chaldeans to learn
this science. The four Hebrews wei'e retained at the royal court.

] >aniel also rose in the estimation of his own people, by the following
incident. Two jiulges and elders of the Hebrew congregation attempted
in vain to beguile Siisaiiii, the beautiful wife of a man called .loakim.

384

HA-JKHI'DIM AND MIKVEH ISUAKI..

Either to I'evenge thetnsolve.s oi' to eHCrti)e the punishment of the l*w,
they appeared at tlio seat of justice as prosecutoi-s and witucssscs against
Susana, accusing her of adultery. According to the law of Moses,
Susana was sentenced to death. Daniel claiming the henotit of Israel's
laws, as tradition presented them in behalf of the aHlicted woman, caused
her to bo brought back to the court of justice, a new trial granted, when
he cross-examined the malignant accusei's, and by his sagacity entrajipcd
them in contradictions, which established their guilt and Susana's inno-
cence. She being exonerated, the penalty of the law fell upon the
heads of the guilty men.

The sudden elevation of Daniel and his compatriots to high othces,
is ascribed in our sources to the following cause : Nebiichadnezzar had a
dream, which ho forgot. None of Ids numerous savaus could guess the
dream or its interjiretation, which cost them their lives, Daniel suc-
ceeded in guessing the dream, or at least in making the king believe so,
and, like Joseph of old, giving a proper intei'pretation. This pleased the
capricious monarch so well, that he paid homage to the God of Daniel,
By retiuest of the latter, ho raised his three friends to the dignitv of
governors of the Province of Jjabylonia, made him rich presents, and
retained him at court as a special favorite. Daniel Avas (piite young
then, for he outlived the Babylonian em|»ire. His pieiy and wisdom
were far-famed; so that he appears to his e.Ycellont cotemporary, P]zekiel,
as one of the most pious and also the wisi'st man of his age, — (PZzekiel
xiv, 13, 19 ; xxviii. .3), — but he was never considered a prophet.

It is evident that at one time the condition of the lirst exiles was
quite tolerable, at least during the time that Daniel and his friends
maintained their influence on the goxerning head of the country,
Nebuchadnezzar contrived his warlike operations in the west of Asia
long niter the fall of Jerusalem, According to modern I'esearclies, he
took Tyre in the year 573 D. (.'., and succeeded in subjecting finally
Cado Syria, Amnion and Moab, in the year 572 1>. ('. It is doubtful
that he ever succeeded in subjecting Egypt and Ethiopia; still Josephus
mentions this as a fact, and the pro[)hoLS appear to sjjcak of it.

Elated with success, wealt'i, power, victory, and the homage paid to tlie
mighty conqueror, Nebuchadnezzar turned so haughty and selfish that he
became insane. Having erected a hugeimage of himself, or of the god whose
name he preferred to his own, in the valley of Duro, all the oflicers of the
state were invited to tlu; dedication, and re((uired to )>ay homage to the
idol. The penalty of death was dictated to the disobedient. The ofHcei"S
obeyed, except the three friends of Daniel — Hananiah, ]Mishaol, and

THE LOST TEN TRITJES.

385

of tlio law,
(;sses agiiiuat
V of ^Moses,
it of Isnvel's
oiuiui, caused
rantcil, when
ity entrapped
usaua's inuo-
[ell iipon the

high otUceM,
,(lno/./ar had a
)uUl gu(!S8 the
Daniel suc-
iug believe so,
las pleased the
lod of Daniel,
the diguitv of
presents, and
iis (piite young
ly and ^\■isdoul
liovary, Ezekiel,
.y_,(., — (Ezekiel

iphet.
irsb exiles was
uid his friends
the country,
west of Asia
r(>searches, he
ijecting tinally
It is doubtful
still Josephua

of it.

nage paid to the

seltish that he
)f the god whose
e oflicers of the

homage to the
t. The officei-s
I, 3tlishael, and

iro

Azariah (Daniel most likelj was not required to do it). The three
disobedient Hebrews were thrown into a heated oven, from wJiich, by
unknown means, they went forth uninjured. Nebuchaihitzzar considered
their e.scape from deatli so marvellous, that he again professed the God of
the Hebrews to be the greatest ami most glorious.

Shortly after this, Nebuchadnezzar had another dream, which be-
tokened already tho deranged condition of his mind. Daniel again
interpreted the dream to tho satisfaction of the king. Tlio prediction
of the pious sago was fultllled. Twelve nionth.s after this, Nebuchad-
nezzar was so completly insane and iniconscious of himself, that he ate
grass with tho animals. This narrative is no mere invention, to show
how God punished the haughty man, who destroyed ITis Temple and
exiled His people ; for Berosus, the Chaldean historian, tells nearly tho
same story. During his insanity, his wife, Seoiiramis, governed tho
Emj)ire. After seven years, Nebuchadnezzar regained his health, and
governed Babylonia to the end of his days. He died after a, reign of
forty-three years, (5G1 B.C. ), leaving his empire to his son, Evilnierodach.

Evilmerodaoh released king .loachin from his prison, when tho latter
was about sixty years old, jilaccd him first among the dotlironed Kings,
changed his vestment of captivity, let him eat at the royal table, and
bestowed on him a rich anmuty. Jouchin was not kept in prison those
forty years, (I. Chron. iii. lG-17), — but he was kept confined. This
change of government certainly had a favorable inf onco on tlie cap-
tive Jfcbrews ; but they did not enjoy it long ; foi Evilmerodach was
killed l)y his brother-in-law, Ncriglesscr, who mounted the throne after
him, (r>59 B.C.) This King governed to tho year 550 B.C., when ho
fell in battle. He was succeeded by tho boy Ijabosordach, who was
killed by a sou of Ncbucluulnazzar, — (Dan. v. 11; xiii. 8,) — whom
Daniel calls Bellahatzar, and profane historians call him Nabo-Nadiua ;
both names are nearly synonymous --( I .saiah xlvii. G). Ho was tlie la,st
king of Babylonia.

Daniel remained at court during these political changes, but exer-
cised no infiuenco on the kings. His friends disappear altogether from
the historical record. There are traces in Isaiah of oppression which
the Hebrews sull'ered during the reign of tho last king — (Is, xlvii, 6).

Forty-eight or fifty years after the fall of Jerusalem, ])roud Baby-
lonia was no more, as Israel's j)rophet3 had predicted. It fell by the
very nations which they had named, and many of the captives of Judah
lived to see the justice of Providence. Babylon with her proud palaces,
temples and huge idols, was reduced to a small place, and the sous of the

" li

"WW"

386

HA-JEHUDIM AND MIKVPIll ISRAEL.

nations she liad bcn^ft of tlieir homo and .iberty, th- ew the firebrand in
her royal edifices. \Vli.'ito\'or fonnectioii thei'O existed between tlie
Hebrews in the city of Babylon and the 1)e,sieging anny, their particular
friends, those who avenged the wrongs of Israel; wluitever pait Daniel
acted in this connection ; how and why the mysterious writing and its
expounding were produced, wliether to show the din^ct interposition of
Providence at so inipoi-taut a crisis of histor}', or to arrest the attention
of tlie king aiul his olHeors v.hilo ("yrus executed his ])]an ; whateyer
construction may be jiut upon tlic peeuli;ir fitratagoms of Cyruis on tliis
occasion, as recorded by Xenojilion and Herodotus — tlie fact is ceitain,
that Cyrus took the city by surprise, and made an end to the Babylonian
Empire, and that botli CVrus aivd Darius w(n'o tlio friends of Daniel and
his people.

Darius, the !Mede, died in the year i")")*! B. < '., and Cyrus, that great
and good man, assunu^l tlie go\eniinent of +l;e largest empire in those
days. He gave the JTebrews permission to return to Palestine and
rebuild the Temple of .leruE;aIem.

In the Apocryphal book Esd.i'as, which, although excluded from the
sacred canon as an uninspired ]iro('rtc(ici!i, is, iicverthelesrj, entitled to
consideration, ;is stating much whicli in ;ill piobability is an Iiidis})U-
tablo fact ; there is this information rispccting them ; "Those are the
ten trilics whieli were carried away ]»risoiievs out of their own land, in
the time of Osea the king, whom Shalnianescr, the King of Assyria, led
away captive, and he ciU'ried tliem over tlie water.^, and so they came
into anotlier land. I'.ut they took thi;; counsel among tlieinsclves, that they
would leave the multitude of llie heathen and go forth into a further
country, where never mank'nd dwelt, that they might there keep the
Btatutes, which they never kept iii tlieir own land ; and they eiitt;red
into lOiiphralf's by tin; mirrow pnssages of tli© river. I'^n' the IMost High
then Khewe<l signs for them, and lieM slill tin; tlood till they were passed
over. Kor thi'migh ihat covuitry there was a greut way to go, namely,
of a year arid a halt". And the K,\m>; region is called ' Aivareth,' (eh.
xiii, 40— 15), or Ararat, iMtd which in llebrow signifies the * Curse of
Trembling.' "

For the following we are indebted to an interesting pnjier *"Un tlift
Ten Tribes," by the author of Letters to the Hebrew nation, in vol. i. of
the " Christian's Pocket Magazine." " 1 1 is said that in the lifth century,
Jerome has these words when treating of the dispersion of the Jews,
*unto this day, (."jth century), the Ten 1'ribes are subject to tl>' kings of
th© Persians, nor has their oiiptivity ever been loosened,' " vol. vi, p. 7.

THK LOST TEN TKIBKS.

387

firebrand in
between the
eir piirticulav
• pai-t JJaniel
■itiug and its
Llcrposition of
the attention
an ; wliatoycr
Cynis on this
iict is certain,
ho Babylonian

of Daniel and

.-I'us, that ;^reafc

npive n\ those

Palestine and

ilucled from the
•lesri, entitled to
,r is an indisi)U-
" Thosf are the
loir own land, in
of Assyria, led
ul so they came
HolvoR, that they
1 into a further
there keep the
|]id tliey »-ntered
the M<iHt High
iiey \v<".-e passed
to 1^1 >. namely,
Arxareth,' (c\\.
tin'. • Curse of

paper "On th»

lion, in vol. i. o*'

lie fifth century,

Ul of the .lews,

h> <b' kings of

' " vol. vi, p. 7.

And again, " the ten tribes inhabit at this day, the cities and the moun-
tains of the Medes." Vol. vi., p. 80.

In a curious and learned pamphlet published in London, Eng., in
1650, entitled "Jews in America ; or Probabilities that the Americans
are Jews, proposed by Thomas Thorowgood, B. D., one of the Assembly
of Divines," the author observes, " That the Indians used strong knives,
very sharj) and cutting, like the Israelites of old in circumcision ; and
that Lerius aflirms lie saw some of those cutting fctones or knives in
Brazil." In " Tho Journal of a Two Months Tour in America," by
Chaiies Beatty, A. M., (London, Eng., 17Gl^,) the author says: "A
Christian Indian informed me that an old \iiiele of his, who died about
forty years ago, i-elated to him several customs and traditions of tlie
Indians in former times ; and among others, that ch'cuinci.iion Vi"ds prac-
tised long ago by them ; but that their young mcji at length making
mock of it, hi'ought it into disrepute, and so it came to be disu.sed."

The celebrated Dr. Robertson, and others, agree that the most of tlie
Indians came oj'iglnally from Tartary, and passed over into America from
Beliring's Straits. If this can be pr()vc<l, it avails much to prove that
many of the Indians are the descendants of the ten trii)es, for Shalman-
cser carried the ten trib(>s into Tartary.

It is a )vnuu-kalilo fact that tlie Indian". ])ronounije tlm Hebrew
word Vo-he-v.ah i Jehovah) moiv like tlie Jews, tlian do the Engli.sh.

William reun, who was governor of rcunsylvania, and must have
conseipiently known muc!i a!»out (!u! Indians, v.-as decidedly of tlie
opinion tliat tliey aro desccm'.ants of the Israelites. He says : " Tiiey
agree in riVr.s-, tliey reckon by moDnx, they v\]\:v iheh' Jirsf-fnuts, t]\ey
ha\e a kind of a/'vf.s/ of tahcriuu-ii.s, they are sai'l tu hiy thi^ir altar on
tioelre tttonet!, their niournxnj a i/ra)\ tlu- i-ii!-:tiiii,.-( o/' tnomcir, v,'iih m.'iny
that do not now occur."'

.lames Adair, Esq., also, wlio lived as a. trailer among the Indians
of North America for forty years, iu liis '• MiRtory of the American
Indians," tlius expresses his conviction: "It is \('ry diilicult to divest
ourselves of juvjudicc; find favorite opinions, ami I e\])ect to be censured
for opposing commonly recei\t'd sentiments; but truth is my object, and
from the most exact observation 1 could make in the long time I traded
among the Indians in North Americ.i, I was for(<fld to believe tliem to
be lineally dcsceuthMJ from tin; Isratdites."

Hence it is probable that " i\w deat rt," or "furthm- country," referred
to bv Esdras, " where never mankind dwelt," may he America, Avhich

388

HA-JKHUDDf AJfD MIKYKH ISRAEL.

country, indeed, would much better accord than any contiguous one-
could do, with that other representation which he makes of it, as a ''great
way to go, namely, of a year and a half." Esdras further says, "th©
same region is called Ararash, or Ararat;" and Dr. Boudiuot says, "A
gentleman of the first character of the city of New York, well acquainted
with the Indians from his childhood, assured him, that when with them
at a place called Cohoch, or OioIJlat, now degenex'ated to Cookhouse, yet
well known, they showed him a mountain to the west, very high, and
that appeared from Cohoch, much as the Noversinks do from the sea, at
first approaching the American coast, and told him that tho Indians call
it Ararat."

Mr. Bruce, the celebrated traveller, says, "There are Jews in A by a-
ainia as black as the original natives; which Jews," he says, " must be
tho descendants of the Ten Tribes." lie further says, *' the motto of
the king of Abyssinia is, ' The lion of the race of Solomon and of the
tribe of Judah hath overcome.' " According to Mr. B., the people of
Abyssinia suppose that they are to bear a part in the final restoration
of Jerusalem.

Upon tho whole, then, I incline to conclude that at least a poi'tion
of the Ten Tribes are to be found in eveiy country, and in every quarter
of tho globe, and that they are to be found especially in those countries
mentioned in Is. xi. 11, namely, "Assyria, Egypt, Pathros, Cush, Elam,
Shinar, llamath, and the Islands of the Sea." Nor do I think it at all
improbable that they may bo existing in very considerable numbers
where conjecture has placed them, particularly among the Afghans of
Persia and the Ked Men of North Ameilca. Ireland, too, has its share,
for the physical features are in strong harmony with these of the Jews.

•^PWl

<' great

((

iguoua on*
IS &
says,

i says, —
acquainted
with tliem
>khouse, yet
y high, and
I the sea, at
Indians call

3W3 in Abya-
rs, " must be
the motto of
1 and of the
,he people of
al restoration

cast a portion
every quarter
losc countries
;, Cush, Elam,
think it at all
rable numbers
10 Afghans of
», has its share,
of the Jews.

CHAPTER XI.

DEMONS AND EVIL SPIRITS.

Opinions of the heathen on J^vil Spirits — Views liehl by the Reformed Jews —
Doctrines taught by orthodox Jew.s.

Tho doctrine of tlie evil spirits taught by the heathen, has a double
source. Either it was originated by tlie idea of the Egyptians, that there
is a destructive power in nature, being represented by Typhon, or by
tho dualistic system of Zoroaster, who taught that tliere are two Deities,
namely : Orniuzd, tho author of all good, and Ahriman, the author of
all evil. In the old Biblical iScriptur£'S, however, there is not a shadow
of all these notions to be found.

They say there is not a passage to bo found in the Old Testament
that proves the existence of a devil, with his kingdom of evil spirits.

The follo-\\'ing are some of the pa.ssages they quote in proof of their
belief :

Exod. XX. 5 : " For I the Lord thy God am a jealous God, visiting
tho iniquity of the fathers upon the children unto the third and fourth
generation of them that hate me, and showing mercy unto thousands of
them that love mo," etc. Here it is evidently .said, that it is
exclusively tho omnipotent hand of God which reAvards or punishes,
giving fortune or misfortune, sorrow or happiness.

Again Ibid ii. : " For in six days the l^ord made heaven and earth*
the sea and all that in them is," etc. Tho whole universe, together with
all its powers, are represented as '' creatio primitira," a primitive creation
and .action of God, the solo primitive force. This alone shall be wor-
shipped and adored ; because this alone governs everything.

Ibid xxiii., 2.'), 20 : "And yoa shall serve the Lord your God, and
Ho shall bless your food and your beverage, and I v.ill take sickness
away from the midst of you. There shall nothing cast their young, nor
bo barren in the land. The nuniber of thy days I will fulfd." To the
influence of God alone it is here ascribed temporal wealth, as well as also
the removing of sickness, pestilence, and epidemical diseases.

Furthermore, Ibid. xv. 2(3 : " I will put none of those diseases upon
you which I have brought upon the Egyptians ; for I am the Lord thy
physician." (See also Deut. vii. 12-15.)

590

IlA-Jp:inf)IM AND MIlvVEH ISRAEL.

Again, Dent.

"Sec now that I, I alono am He, and
there is no Cod with nie ; 1 kill and I make alive ; I wound and I heal;
neither is there any that can deliver out of my hand." It is here
expressly said, that no kind of sickness, nor death, or life, can be engen-
dered except by the will of (lod alone, and that no one exists who i*
able to alter this divine will. ^

Some theologians maintain that the word 7?J«?t^ Lev. xvi. 8, 10,
20, means an evil spirit or the devD. They declare this false, and try
to prove it by the following : ,

1. It reads, Lev. xvii. 7: "And they shall no more offer their
sacrifices unto devils," etc. '• This shall bo a statute for ever unto them
throughout their generations." Consecpiently, a sacrifice which .should be-
oft'ered to an evil spirit in the desert, would bo contradictory not only to
the mentioned law, but also to the general religious principles of Mosa-
ism, which repeatedly enjoins that God alone shall be adored and wor-
shipped.

2. The definition of the word " Asasol," an evil spirit, is without
any grammatical foundation. The word " Asasel " signifies either as the
Septuagint rendered the same, namely, " apopompaios," "transportation,"
or as others maintain, that it is the name of a j^luee in the desert, where-
the scape-goat was sent to.

The prophet Samuel said — (1 Sam. xii. '20, 21) — ". . . . but serve
the Lord with all your heart, and turn you not aside, for then should you
go after vain things which cannot pi'ofit iioi- deliver, for they are vain."

Isaiah said — (xliv. 8) — " Is there a God beside me] yea, thei'o is
no divine power: I know not any." And Ibid xlv. 6, 7: "That they
may know from the rising of the sun, and from the west, that there is
none besides me. I am the Lord, and there is none else. I form the
light and create darkness. I make peace and create evil. T the Lord
do all these things," etc., etc.

The prophet Jeremiah, admonishing the Israelites not to conti-act
the vicious habits of the IJabylonians, and not to embi-ace their worsliip,
said (chap, x. 3) : " For the religious customs of the people are vain,"
etc., and Ibid, 15, IG : "They are vanity, and the work of errors," etc.
It is true that we find sometimes in the Holy Scriptures the cxjiression
J^t^*^ Cf")"^ (Ruach Kaah) ; but in order to get a true meaning of it, they
endeavour to show by the following what was meant by a " Ruacli,"
wlien spoken of by the ancient Hebrews.

It signifies — 1st. Soul, (Numbers xvi. 22, etc.) ; 2nd. The talents
and skilfulness, (Exodus xxviii. 3, etc.) ; 3rd. The disi)Osition and

. but serve

II should you

ley are vain."

yea, there is

"That they

that there is

I form the

T the Lord

>t to contract
their worship,
)lo are vain,"
erroi-s," etc.
he expression
ng of it, they
)V a " Ruftclv,"

id. The talents
L,si)Ositiou and

DEMONS AND KVII, SriRITS.

391

\x He, and
uid I heal;
It is here
I be en gen-
ista who i*

xvi. 8, 10,
se, and try

, offer their
r nnto them
oh should be
' not only to
les of Mosa-
ed and wor-

; in without
either as the-
usportation,"
desert, where-

emotions of the heart, (Genesis xxs i. '2'* ; Exod. vi. 'J, etc. ; I's. li. 12).
Tlie expression, H^'n Hl^, (Huach llaah), occurring in the Book of
Judges ix. 23, means, consequently, not an evil spirit, but an evil mind.

But Just as little can be rendered, I. Sam. xvi. 15, pf^"! D^H/N HY^
"An evil spirit from God ;" because were Saul and his contemporaries
believing tliat he was jiossessed by a demon, they had surely not tried to
cure an evil of such a nature by the means of musical sports, and would
rather have consulted a conjurei-, and ixupiestud him to exorcise the evil
spirit, just as Saul had taken refuge in his desperate i)olitical circum-
stances to a woman, whom he suijjiosed to be a sorceress.

The passage, L Kings xxii. 21 : "And there came forth a sjurit,"
etc., is by no means a proof that the notion of the existence of a Satan
had been already prevailing among the Jews at the time of Iving Aliab ;
for there is not spoken of an evil spirit, but of a serving angel commis-
sioned by the Lord to execute His decree of jiunishuiont, and esj)eeially
as the diction of the whok^ narrative shows it has not been a real fact,
but a metai)hor used by tlie })roi)het in his vision.

This, then, is the Heformers' belief, that there are no devils or evil
spirits, which is contrary to the Orthodox ])arty, who believe in a Devil
and evil spirits.

im :

CirAPTKR XII.

TRADITION OF THE JEWS.

The Unwritten Law — The Mode of its Transniisaioii- -"Making a Ilodge for the

T,.".w" — Divi.sion.s of tin- L:iw.

Their traditious aru thrcc-fokl ; eiUier those tliat they called and
accounteil " an unwritten law given to Closes at Sinai," and handed by
tradition from generation to generation ; or the practical glosses and
canons, which were made upon that unwritten and traditional law in tho
Roveral generations as they passed ; V^oth these Aveve called tho traditions
of the fathers anil of tho elders.

The deliverers of tho unwritten law (which they say came success-
sively from Moses), they will n:inic you, directly from generation to gen-
eration. " Moses (say tlioy) received his traditional law from Sinai, and
delivered it to Joshua, Joshua to the elders, the elders to the prophets,
and tho i)rophets to Ezi-a's great synagogue."

After the return of the ca})tivity, they derive its pedigree thus :
"Simeon, the Just, received it from J']zra ; Autigonus of Saco, from
Simeon ; Joses, the son of Joezer, of Zeredah, and Joseph tho .son of
Johanan, of Jerusalem, received it from Antigonus ; Joshua, the sou of
Perrkiah, and Nittai, the A rbelite, received it from them; Judah, tho
son of Tabbai, and Simeon, the fion of Slietah, received it from Joshua
and Nittai ; Shemaiah and Abtaliou received it from Judah and Simeon;
Tlillel and Shamai from them ; ]labban Simeon, the son of Hillel, and
Rabban Jochanan Ren Zuccai received it from ilillel and Shammai;
Rabban Gamaliel, called the old, (Paul's master), received it from Rabban
Simoon, his father ; Rabban Simeon, the son of Gamaliel, i'oct*ived it
from Gamaliel, (he Avas slain at the destruction (jf the temple) ; after
him, was his son Rabban Gamaliel, of Jabnch, A\ho received it from his
father ; and after him, was Rabban Jochanan Ben Zaccai, who had
received it fromirillel and Shammai," Ac.

This is the tradition concerning the descent and conveyance of tho
traditional law, of which [jcrsous, and of which law, those two things are
to be taken notice of : — 1st. That all tho.se that are named single in this
succession, woro the heads or presidents of tho Sanhcdrin ; and where
they are named double, or (Sagoth) " pairs," tho first-named of the two
wa.s " Na.si," or president, and the second-named was " Abbethdin," or

TRADITION Of TlIK JKWS.

;i93

dge for the

called and
handed by
jlosscs and
law in tlio
traditions

me succcRS-
tion to gon-
i Sinai, and
lie propliets,

digreo thus :
Saco, from
li the son of
a, the son of
; Judah, tlio
roin Joshua
and Simeon;
Hillel, and
id Shammai;
[Vom llahbau
fcot'«ivod it
Iniplp) ; after
Id it from his
|u, wlio had

Uance of tho
jwo thini^s are
Isinglo in this
; and where
1,1 of the two
l)\)Cthdin," or

fice-prosident. 2nd. That this tnulitional law, wliose conveyance they
thus pretended from !Mors(i;^, might not be disputed, as concerning the
truth or certainty of it, though it received, in every generation, some
illustration and practical gloss for tho laying out of its latitude and
extent.

Tlicy tliat fixed these positive practicid conses upon it, were the
elders of the great Sanhedrin, concluding theren])on in Ihe council,
and conimonling this traditional law into jiartic-ilar laws and ordinances,
as rules to the nation where'n' to walk ; and tho Sanhedrin, of every
genci'iition, was adding nomething in this kind or other. And so they
held, '• That the great Sanlicdriii, at Jerusalem, was the foundation of the
traditional law, and pillars of instruction ; and from them decrees and
judgments went out unto all Israel ; and whosoever believed Moses and
his law, was bound to ve?,t and lean upon them for the matters of the
law.

'Vhc way or nianucr cf their legislative determining upon this
unwritten law, was thus :- 1st. The general rule by which tliey went to
work, was ''to make a hedge to tho law:" ( \Kch Sejog Latorah,) that
inau .should not break in upon it, to transgrerss it, and this was a special
ground and rise, and a specious colour, for all their traditions ; for they,
pretending to make constitutions to fence the law from violation, and to
rise the obscrvanco of it llie higher- tlioy brought in inventions and
fancies of their own brains for laws; and so jnade tho law, indeed,
nothing worth. Take a pattern of one or two of their hedges, that they
made to this purpose. The written law forbade, " Thou r,halt not seethe
the kid in her mother's milk." Now, to make sure, as they pretended,
that this should not bo broken in upon, they fenced it with tlie tradition,
" Thou shalt not seethe any llcsh whatsoever in any milk whatsoever.''
All things that were appointed to bo eaten tho same day, the command
taught till tho dawning of the next morning ; if iso, why do tlio wise
men say but till miduiglit'! Tiajuely, to keep men far enough from
transgressing.

'Jndly. They diviih; the unwritten law into throe jjarts or formH,
"Tckanuth, (iczcroth, Ifanhogoth," constitution's, decrees, and customs,
or practices. The Sanhedrin, in several generations, made canons and
constitutions to decide and detenniue upon all those particulars, as their
own reason, knowledge, and emergencies, did lead ihem and give occasion.

As in one generation, they ])rcscribed such and such times for
morning and evening i»rayer. In jirooess of time, they found these
times allotted to bo too strict; therefore, the Sanhedrin of another

.■; .!

3i)4

HA-JEHU1)1M AND MIKVEH ISRAEI.,

generation did give enlargement, as they thought beat. '• And in the
days of Rabban CJamaliel (say they), lieretics increased in Israel," and
they vexed Israel, and persuaded them to turn from their religion. He,
seeing this to be a matter of more ijnport than anything elsts, stood up,
he and his Sanhedrin, and appointed another prayer, in which there waa
a petition to God to destroy those heretics, and this prayer lie set among
the eighteen prayers, and ordained it to be in every one's mouth ; and
80 the daily prayers were nineteen.

R'^:;:f

iJ:|

CHAPTER XIII.

ABSURD LEGENDS AND STORIES.

*• R. . I udah (sat labouring in the law before the Babylonish syna-
gogue in Zippor : there was a Inillock passed by him to the slaughter,
and it lowed." Becaiiso he did not deliver his bullock from the
slaughter, he was struck with the tooth-ache for the space of thirteen
years. " A certain traveller, who was a barber and an astrologer, saw
by his astrology that the Jews would shed his blood," (which was to be
understood of his proselytisni, namely, wlieu they circumcised him.)
" When a certain Jew, therefore, came to him to have his hair cut, he
cut his throat. And how many throats did he cut ? R. Lazar Ben Jose
saith eighty. R. Jose Ben R. Bow, saith three hundred." " When* a
hog was drawn up upon the walls of Jerusalem, and fixeil liis hoofs
upon them, the land of Israel shook four hundred parsa) every way."
" Thcv sav of Charina, that he, seeijig (mce his fellow-citizen carrvinc
their sacrifices to Jerusalem, cried out : ' Alas ! they every one are carry-
ing their saciifices, and, for my f art, I have nothing to cai-ry ; what
shall I do ? ' Straightway he betaketh himself into the wilderness of
the city, and finding a stone, he cuts it, squares, and artificially formeth
it; and saith : *What would I give that this stone might be conveyed
into Jerusalem I' AAvay he goeth to hire some that should do it ; they
ask him a hundred pieces of gold, and they would carry it. ' Alas ! '
saith he, ' where should I have a hundred pieces 1 indeed, where should
I have three f Immediately the Holy, Blessed God procureth five
angels, in the likeness of men, who offer him, for five shillings, to con-
vey the stone into Jerusalem, if himself would but give his helping
hand. He gave them a lift ; and, of a sudden, they all stood in Jeru-
salem ; and when he would have given them tlie reward they bargained
for, his workmen were gone and vanished." '' A huge stone, of itvS own
accord, takes a skip from the land of Israel, and stoi)3 up the moutli of
the den in Babylon, where Daniel and the lions lay." Adam, when
first formed, reached from earth to heaven ; and had \ tail like an
Ourau-Outang. Og, of Bashau, walked during the deluge, by the side
of the ark, and sometimes rode astride it ; from one of his teeth, Abraham
made a bedstead. The wings of the bird. Bar Juchne, when extended,
causes an eclipse of the sun. One of her eggs, which fell from her nest,

I?"

39G

IIA-JEHUDIM A^fD MIKVEH ISUAEL.

broke down three hundred cedars, and inundated sixty villages. Ilabba,
grandson of Clianna, said : " I once saw a frog as largo as the village of
Akra, in llagronia." But how large waa that village 1 It contained
sixty houses. There came a huge serpent, which swallowed the frog.
But after that came a raven, which devoured the serpent. Rabba
Papa answei-ed : " If 1 had not seen it myself, I should not hav«
believed it."

^ 1

I: 1

i;::4J

;.-'ii

,. llabba,
) village of

contained
1 the frog.
It. Babba

not bftv*

CHAPTER XIV.
JUDAISM NOT BORROWED FROM THE EGYPTIANS.

Many modern scholars liave expressed the opinion that there is
much in the Mosaic code borrowed froni tlio EgyptianH. They would
willingly attribute to tlio Indians and to the Chinese the regulations and
laws contained in the Holy Writings, if they could conceive or prove
the least contact with these people by Moses and the Hebrews. For not
only do these scholars deny the divine origin of the law, but they would,
moreover, animated by a spirit of intolerance, deny to the Israelitish race
all creative powers, or at least weaken it in attributing to other nations
TThat is undeniably their work alone. As theie is no other means of
arriving at this end, they convert Moses into a disciple of Egyptian
priests and of Egj-ptian learning. Tliey do not recollect that there waa
one impassable barrier between the Hebrews and the natives; a con-
trast which prevented all approach, either real or simulated. On the
other hand, from whatever point we consider the books of the holy
legislation, we see the most .striking contrast Ijotween this legislation
and that of Egypt ; so that since Egypt was the only country from
which Israel could have borrowed ideas, tho Israelitish origin of the
Mosaic law is the more clearly demonstrated.

Not only polytheism and tho grossest idolatry undoubtedly existed
in Egypt, but tliei-e was not a single religion of antiquity so entirely
addicted to animal worship as tho Egyptian. Crocodiles, ibises, ichneu-
mons, bulls, cats, dogs, hawks, and other animals, received divine honors,
were placed as divinities in tho temples, clothed and fed luxuriantly,
embalmed after death, and buried in grottos in the rock. As the anti-
podes to these idols arose, the doctrine of the One Cod, who was not to
be worshipped under any corporeal form or figure of any description,
and this doctrine is so sublime, so grand, so clear, so positive, and so
rational, that tho religion of Israel is the most powerful opposition of
ancient and modern paganism in general, and of Egyptian worship in
particular. No nation has covered its country with so many temples
and religious edifices as the Egyptian ; that has devoted to the splendour
of these buildings the lives of numerous generations, and all tho power
of the people ; while from tho commencement, and during all periods,
only one place of worship was permitted to Israel for Divine worship, a

i ;|

::m ' _ ;CTaHH

in J

nijs

HA-JEHUI)IM AN'D MIKVKH ISIUEL.

place which oi>ly bccanie a tixed ieniple five centuries after tho conquest
of Canaan ; aiul while the Egyjilian people were rigorously divided into
castes, rising in order up to tho sovereign and dominant caste of tho
priests, Isra(.4 was formed of one class of ))eople, among whom liberty
and equality completely reigned, among whom all industrial and spiritual
lahours were etpially shared. In Kgvpt tho military state was a separate
casto, while amotig the llebrewa tho innnbering of the people at the
going out of ICgypt, is indicated by the total number of men capable of
bearing arms. If we oppose the family of hereditary priests, who
wer(! rippuinted at the foot of Sinai, after the making of tho golden
calf, wo must not forgcst tliat this is iiuiicated in Scripture as a
deviiitlon from the genenvl princii)l« ; tliat tliis sacerdotal family,
In all things whieli do not concern worship, was placed exactly
on the same footing as the rest of tht; people ; lli.it by their exclusion
from a considcralde toi-ritorial ])Ossession they Avere, from the very first,
dejjrived of a largci ritnount of intluence, and the revenues whicli were
assigned to tliem wen: free gifts olbnTil from tlie religious feeling of indi-
viduals ; wliile in Kgypt this was compuJsary tax. Tlience the great
poverty which tlie Israelitish priests often endured; and from this cir-
cumstance it was that the majority of l!i(! ]ieo[iIe, aiid .some men partic-
ularly, wei'e generally more pious t!i;r,i tJie priests, and that the latter
only exeroi.si;»l temporary power during s'.iorfc pericds, and under extra-
ordinary circumijcances. We must not forget, that while among other
people, tlie pri(>sts made the i-eligion, among the Israelites, the religioii
made the priests. Neither do tlie ^losaie laws of purification resemble
those of the Egyptiiin. Whih^ among tlic Kgyptian.s, the care bestowed
upon the lOgyptians w:is wry great, it wiis v I'nilted with the

Israelites. Auiong the Egyptians, precisely t' mals Avero prohi-

bited to 1)0 eaten, which Avere considerei^ by tho Israelite?.

Among tilt! former, llio diet vy jtroliib extended to plants in

general. We cannot foi'get that the laws regarding food for the Hebrews,
did not exist before .Moses.

It is thus that tho religion of T!-;iMel, in its most ancient portions,
forms an absolute coiiti'asc to Egy[)tian customs ; and to endeavour to
soek in the latter, the origin of the ff)rmer, is an evident error. Modern
researches hav(i proAed that the [>rinuti\e aljthabet is that of the ancient
Hebrev.-, and tliat it lui.s nothing in common with hieroglyphical Avriting,
but AAus rather in complete op]tosition to it.

conquest,
ided into
to of tho
in liberty

I spiritv\al

II separate
)le at tlio
3apable of
icsts, who
the golden
)tuve as a
tal family,
ed exactly
i< exclusion
very first,
wliich were
ling of indi-
;c tlio g^'ei^t
roni this cir-
; men partic-
lat tho latter
tmder c:itra-
among other
, the religion
.ion resemble
[avc bestowed

d with the
s Avero prohi-
.10 Israelites,
[to plants in
Ithe Hebrews,

H-A\t portions,

(endeavour to

i-or. Modern

lof the ancient

ihical writing,

CHAl'TEH XY

THE I'RAYER "ALENU."

TIk! dosing prayer of the morning ])rayers, in private as Avell as
jHjblic Morsliip, is called " Alenu," from the first word witli v.hich that
prayer begins, the meaning of which is, "On us."

Tliis prayer is an excellent one ; the only objection which might be
made, is tliat tlie Jews s]ioalc of themselves as they ot/jht to be and not as in
fact tlioy ai'o. For the sake of its excellency, and in order to explain
liow it became (lie cause of jiersecntioii, we translate it, adding the clause
wliicli is oinmittcd in the present editions of the Jewish prayer book.

'•It is on us (our special duty) to praise tho Lord of all, to a-scribe
greatness to Ilim who created all things in the beginning, that lie has
not made us like other nations of tlio Innds, and has }iot ])1aced us like
other families of the earth ; lor he has not given us a portion like? theirs,
nor our lot Avith all their multitudes. For thcij k)itel,worsJiip and bow
down heforc vanltivx cud Uj'h's.^i fJdiKjfi ; tJici/ i,rai/ and are not delivered;
Vnit \\i' kneel, wovhhiji and bow down heibre the tSuprcme King of kings,
the iloly One, blessed be He. He who stretches out the heavens, anil
laid tho ft>undations of the earth ; the residence of His glory is in heaven
above, aixl the dwellings of His jjower in the highest heavens. He is
our (lod and none besides Him. Our King is Truth, and there is none
like Hiiii, as it is wi-itten iu His law; • Know, therefore, this dtiy, and
reflect it in thine he;, d, that Jehovah is the God in heaven above, and
<m the eartli beneath, and there is none else.' Therefore wo hope in thee,
O Jehovah, our (lod, speedily to behold tin; glory and beauty of Th>'
power, to remove ad abominations from the earth, ud cause all i«hds
to be utterly destoryed. To establish the world into a kingdom of the
Almighty God, so that all flesh may invoke Tliy name, tuid all tlie
wicked on the earth turn unto 'J'liee. May all the inhabitants of the
eartli know and acknowledge Thee, for unto Thee every knee must bow,
and every tongue shall praise. Hefoi'e Thee, t) Jehovah, oin- God, they
shall fall down and worship and ascribe honor to the glory of Thy name.
They shall willingly take 'j[)0u themselves the yoke of Thy dominion,
and Thou shalt speedily be King over them for ever and over.' And
again it is said : ' And .lehovah shall be King over all the earth ; at
that time Jehovah shall be One and His Name One.' "

400

1IA.-JEHLTDIM AND MIKVEll ISRAKL.

This is the prayer, " Alenn," aucl the italisized passages is that
which iiaused not only persecutions and sufferings, but destruction of
hundreds, and perhaps thousands, of lives of tlie Jewish people. But it
was not that clause alone which caused so ranch indignation among the
Gentiles of those dark ages, but the custom to spit out after having said
those words. This obnoxious clause is omitted in all modern prayer
books ; but most of the orthodox teach their children to insert it by
heart ; and even the si)itting is still ju-actical iu those dur' "(^f-ucra of
Europe, where pure gospel light luss not pcmetrated, and where Jews
and Gentiles are several centuries behind time.

What the Jews pray for when they .say " Alenu," — though not ten
in a hundred understand what they say, — wo, and all true Christians,
long and j)ray for when we say, *' Thy kingdom come, thy will be done
on earth as it is done in Tfcavcn."

res 19 that
jtruction of
)lc. But it
among the
having said
idern jn-ayer
insert it \>y
•' -(>rnei*3 of
where Jew*

ough not ten
Q Christians,
sviU he done

PAET SIXTH.

TllK 1{ELAT[0X OF TTIF, JEWS TO CHKISTrANITV.

CHAPTER 1.

FALSE CHRISTS.

Ai.'counts ni" false Chiistswho have arisen, A.D. IM to A.D. 1862— Involves the
{iiiiiciple o( the ceaseless cxpeetation of the I\[essiah — General remarks.

After the death of our Saviour, and immediately before the
destruction of Jerusalem, false (.'lirists ever and anon appeared, and
deceived m:iny. In tlie year 114, in Trajan's reign, Andrew arose, and
was the death of thousands. Under Adrian, /Jar Cochah, the son of a
star, appeared, and ^■anishe(l, as Jiar Coslba/i, the son of a lie. In the
year 434, xinder Theodosius tlie Younger, Jfoset sprung up in Crete, and
did not succeed so "vvcU in persuading his followers to ford the Mediter-
ranean dry-shod. In the year 520, one Danaaii cro})[)ed up in Arahia,
and, ootumitting grievous outi-ages upon the Christians of Nagra, was
destroyed. ^■\). the year 5-9, .hilian made his e*dree in ralestine, and,
draM'iug Jews and Samaritans into seditio.x, destroyed many. \\\ tlie
year G2(), Jfo/uoiuned appeared, and. in tlie first in.itauce, drew after liim
Jews in multitudes, until the etcnuvl hiw uf ceremonies, of >v]uch the
Jews hoast themselves, took another shape under Islam, and the sixth
and the se\enth precepts of the decalogiu! i-eceived a fearful illustration.
In the year 721, another false (.lirLst arose, a Syrian by Inrtli, and yet
received Jews as followers. In the year 1157, the very century in
whieli Abcn Ezra, ]\laimonides, Jarchi, and Benjamin of Tuilela
(lourished, tiie Jews ai'o.^e in Spain under another Jlessiali. iind wcrr
well-jiigh exterminated. In the year lUiT, ten years after, removed to
Aifrca, hi the Kinydom of Fez. thev made a s-imilar attempt at dominion,
uiuk'r yet anotlier false Christ, and failed. In the same year, another
pretended Christ made Arabia (he scene of his exploits ; and being ap-
pndiended, and a))out to be ]>ut to death, was shre\\-d en.,ngh to p-redict,
that if his head wen^ cut off, ho Avoidtl be the subject of an immediate
resuscitation : he was accordingly decapitated, and (hus happily escaped
the torture of bciii;,' impaleil ali\e. Fn llie yci'.i- 1174. tl:e ,Ii ws. to their

•JM

402

HA.-JEHUDIM AND MIKVEH ISRAEL.

own destruction, were led into rebellion by a false Christ in Peisia, and
by another in Moravia, David Almusav, as he was called. In the year
1199, a great magician, Dnvid Alroy, otherwise i-ejoicing in the royal
title of David El Daiid, stood forth in Persia, and pleased the Jews for
a while, and flickered and flashed as their Messiah, and expired. In
the year 1222, a Jew, styled The iSon of David, announced himself in
Germany as the Messiah, and induced many of the Jews to follow him.
In the year 1465, soon after Constantinople had been taken by the
Turks, and the Saracens were teaching by the sword the degenerate
nations of Christendom, Rabbi Abraham Avenaris, an astrologer, i)re-
dicted the coming of the Messiah, from a conjunction of the jdanets
Jupiter and Saturn, in the sign Pisces. The conjunction of .Tujjiter and
Saturn in Pisces, it Avould appear, is a juncture in judicial astrology
pcc\diarly favorable to' JeAvish dominion ; for e\e\\ Ilabbi Isaac Abai'ljanel,
who distinguished himself in this centiiry, afterwards professed in his
commentary on the book of Daniel, to deduce the period of the Mes3iah'.s
app aranco from this conjunction. Accordingly, Milton, Avith appro-
priate shrewdness, and not without a sly hint at Jewish astrology, ha.s
put similar calculations into the mouth of the Tempter, in his address to
our Saviour in the wilderness,

" Now contrary, if I read aught in heaven.
Or heaven write aught of fate, by what the stars,
VoUiminous, or single charactovs,
In their conjunction met, give me to spell, —
Sorrows ami labours, oppositions, liate,
Attends thee, scorns, repi-oachcs, injuries,
Violence, and sti'ipes, and lastly, cruel deatli ;
A kingdom they ])ortend Thee, but what kingdom,
Real or allegoric. I discern not ;
Nor when, eternal sure, as without end.
Without beginning ; for drito prelixt.
Directs rae, in tlie starry nd)ric sot."

In the year 149V, Imaad /Su/ijnis spread his victoriotisarms tlirough
Media, Persia, Mesopotnmia, and Armenia ; and the Jews for a whilo
rested under his shadow, trusting him Jis tlieir ]\Iessiah ; but lie settled
down as the head of a new scot among the Mahomedans. 1 u the yeai-
1500, TJabbi Aslier Lemla gave himself out, in Cermany, as the fore-
runner of the Messiah, who that very year, was to restore the Jews to
('anaan. Public prayers and fasts were ordered and observed ; but the

VJHrU.i.-f-y

FALSE C'lIRISTS.

403

. reifiia, fvnd
111 the year
in tlie royal
the Jews for
expired. T"
jd himself \n
;o follow him.
taken hy the
he degenerate
strologer, pre-
)f the ]ilanets
of Jupiter and
icial astrology
,aac Abarl)anel,
professed in his
)f the Messiah's
311, with appro-
h astrology, has
inhis:vl(lrossto

,nin arms through

lews

for a w

hile

|is.
Iianv,

Init he settled
lu the year

the fovo

store the Jews to
Ibservca ; biit the

Messiah did not appear, ami tlie restoration was not eflected. In the year
1534, a new Messiah made his appearance in Spain ; but his success was
similar to that of liis impious predecessors ; he Avas made the subject of
an fi ?i<o (fa /^ under Charles V. In the year 1015, another false Mei-
siali appeared in the East Indies. In tlie year 1024, yet anotlier showed
himself in Holland. In the year 1000, Sahethai Zevi in like manner,
boasted himself to be a Messiah, with no small expectation of the Jews ;
but to save his life he became a Mahomedan. And, in the year 1682
many of the German Jews, and almost all those of Italy, owjied liabbi
Mardochai as their Messiah ; but his !Messiahshipalso came to nought.

Those dates and facts, as given by J.eslie, in his treatise on the
Jews, are taken from the work of Johannes a Tent, printed at IFcrborn,
in 1097, and confirmed by several Jewish Ilabbis. They are not bare
facts and dates, but involve a principle ; they shew the ceaseles.s anticipa-
tion of a Messiah on the part of the Jewish nal." i ; and now, after a
course of nineteen centuiies, might hav*,' taught the Jews that, in seek-
ing the object of their search, they lune proceeded in the Avrong direc-
tion. Having rejected Jesus of Nazareth as the true Messiah, they have
become the dupes of every wrongheaded and unprincij)led imposter.

The fact is, more than one of the most learned among the Jews
have denied that the INIessiah is to be known by the working of miracles'
He is simply to gather the Jews together to tight the Loi-d's battles, and
conquer the world. And, in so far, modern .Judaism, looks for the same
weapon that was so efl'ective in the dift'usiou of the Islam The sword
that made Mecca the centre of a now religion, is to make Jerusalem the
metropolis of the world.

Yet, notwithstanding all (heir wanderings, in the midst of all their
calamities, learned men. have appeared among the Jtiwo. Literature has
been cidtivated ; schools and piivate societies have sprung uj), and nour-
ished, and still show their fruits, in a busy intci-ineddling with ail know-
ledge ; in strains of absoritiiig [vithos, and deepest melancholy ; in
jyrayera and supplications, mingled with their paternal ceremonies ; in
keen, curt, and caustic exegesis of the inspired books ; in ju-overbial say-
ings, and pithy ai)othegms ; in cpiaiut and curious stories, and hyperbol-
ical enigmas ; in strange and entrancing tales of surpassing wonder, that
ofteu leave th(j reader in doultt whftlu;r the narrator is imbued with the
spirit of sorrowful earne.siness, or is laughing in his sleeve at the dupe
of his cpiaint humor and marvellous invention ; and, wo wish that we
had not to add, sometimes, too, in the manifestation of a spirit, now
wild and unsavory as "the rino of Sodom," now imisonous and deadlj

404

IIA-JEHUDIM AND MIKVEII ISUAKL.

as '• the fields of Cromorrha." The great Council at Jerusalem, with
Ezra as its President, the names of Jafue, and Csesarea, and Tiberias,
are known as celebrated schools in Palestine, as those of Nahardea, and
Sora, and Piombadutha were in the farther East, in Babylon. Such, if
not the birth-place, were the cradles of the present Jewish literatui'O ;
thence sprang up, or gathoi'ed strength, the Masora, the Cahala, and the
Talmud.

ialem, with
ad Tiberias,
^tardea, and
n. Sucli, if
li literature ;
bnla, and the

CHAPTETl II.

OFFICES AND TITLES OF THE MESSIAH AS TAUGHT IN
RABDINICAL WRITINGS.

1. Jehovah. — In the book " Eclui-Ivabathi," fob 59, tlie qiieation is
asked: What ia the niuno of the Me.ssiali ;• llabbi Abba ben Chanauia
replies : Jehovali is his name ; as it is written : "and this is his name
by -whicli be shall bo oallod : Jehovah oar ri'yhteousness." Again, in
Midrash Tehiliin, fob 40, the 10th verse in tlie 35th chapter of Isaiah i.H
thus commented : "and the redeemed of Jehovah shall return, and come
to Zion, •\vitli shouting and everlasting gladness upon tlieir licads ' this
means the Iied«cme>l of tho Jlessslah.

2. Mbmka (Logos, or The Word). — In TJenesis xxvi, .'5: '-And I
shall be -witli thee," says tlio Targum, '' my .^^emra sliall siqtport tliee."
Genesis xxxix. 2 : " And Jehovah was with Joseph." Tiie translation of
the Targum is: "'And tho Jf4)iira of (Jod was iu tlit; assistance cf
Josepli." Exodus iii. 8 : "And I am come down to deliver them out of
tlie hand of the Egyptians." Tlio 'J'argum says : " By my Mrmra I will
deliver them out of I\rypt." Num. xxiii, 21 : "Jehovali liis God with
him : and the shouting of a king iu him ;" which Jonathan Ben Uziej
translated : " The Memra of (Jod is their hel]>, and tho trumpet of King
Messiah shall be heard aniong theui. ' Tlie Targum Onkelos, however,
says : ** The Mcmra of God is their help, and the >Vield)ia ofi their King
among them."

Shekina.- -Wherever tho word *• Chebod Jehovah," the "Glory of
Jeliovah," transpires iu tho Old Testament, the Targum translates it
Shekina, a word whicli means the revealed, or rather tho invbsibio God —
God i manifested in the flesh — because tlio root of tho word ShcJana is
pi:» Shaken, " to dwell." Thoy derived this title from Exodus xxiv. Ifi :
"And the glory of Jehovah ihoclt upon ^Nlounk Sinai." Deut. xxnI. 3 :
" And Jehovah, tliy God, shall go liefore thee." Jonathan Ben Uziel
translates, " AtuI the Memra of God, Ills Shekina, shall go before thee."

4. Hakauash Baiu'cu Ifu— (The IToly One, blessed be He). —
This Avo iind iu 8ohar upon (.Jenesis, fol. 03, ''And the King Messiah,
who shall also bo called : The llohj Our, bJpusfld ha He."

Zeuaoth. — Hohar upon I*]xodus, fol. 4, speaking of the 7th ver.se,
2nd chapter, of tlie Song of Solonum : " I charge you, O ye daughters of

; !

400

HA-JERUDni AND MIKVEII ISRAEL,

Jerusalem, l>y tlie roes (wliich is in tlie Hebre^\' Zchaofii), and by the
hintls of the field," he says, this means the King Messiah, who is called
Zebaoth.

G, .Sox or God. — The Midrash Kabbah on Exodus, fol. 133, says:
In future all nations shall bring presents to the King IMessiah, and God
will say to him : take from thorn as it is written : " Princes sha'l come
out of Kgypfc, Ethiopia shall soon stnitch out her hands unto God."
Psalms Ixviii. ."l: And also : " Kiss the Son, lest he be angry." Vh. ii. Vl:
also, Prov. xxx. -i : "Who has ascemlod up into heaven and descendedl
Wlio gathered the wind in his lists I Who has liound the waters in a
garment '? Who has ostablislied all the ends of the earth 1 What is His
name, and what is the name of ITis Son, if thou knowest it V

7. liicHT. — On Isaiah Ix. 1 : "Arise, shine, for thy ligbt is come,''
the Targum paraphi-ases ; thy sa/cafion is come. Tancliuma, fol. 75
says : The prophet s^teaks of the age of Messiah ; and the li'jht is the
Messiah. The I\Iidrash Kabbah, on Lamentation, says : The nr,me of
the Messiah is liijht ; as it is wrilleu : " Ho revealeth the deep things,
and the secret things ; He kriows what is in the darknes;;, and the lif/ftt
dwelloth with him.'

8. Matron. — Sohar, on Exodus, fol. 21, says: In the ago of
Messiah all those nations Avho would show themselves hostile to Israel,
shall be delivered into the hands of .}fa(ron ; a-? Isaiah said : " Who i.s
he that eometh from Edom, with dyed garments from P)Ozrali, * * *
For I will tread them in my fury, and their blood shall be sprinkled
upon my garments." Then in another place, says the same book : the
Sliekina is the Mafronitha.

0. YeerAkpin. pS^N* -iTr. "'I'l'c litlle face." This title the
Cabalists confer upon the Son, to distinguish hiin from tlie Father ; and
it is very frequently used in the Sohar, and other Cabalistic works.

10. J I NGN.

11. Pincr.EH. — (Wonderful).

12. JoETZ. — (Coun.seller).

13. El-Gibou.— (Mighty (Jod).

1 4. Aui-Ad. — (Everlasting Father).

15. Sau-Sualom.— (Prince of Peace).

These aro the names of Messiah in his Divine character. In his
human character he has the following names :

mi'rrr

OFFICES AND TITLES OF THE MESSIA.H.

407

lul by the
lo is called

133, says:
li, and God
; bluv'.l come
mito God."'
" Ps. ii. 12:
I descended'}

•waters in a
What is His

;ht is come,''
mu, fol. 75^
, i;,jht i>i the
The nr.ine of
deep things,
and the light

1 the age of
stile to Israel,
ud: '^ Who is

an,

.1 be sprin

kled

unc

book : the

Irhis title the
Father ; and

he worljs.

l\c

ter. In liis

1. Bar-Enosh. — Son of ^Man. Sohar, on Genesis, fol. 85, says : It
is written, "Thei-e came one, like a Son of Man, in the clouds of
Heaven." Dan. i. 13 : This is the King Messiah^ and has the same
signification as in the second chapter (of Daniel), verse 44, ''and the
God of Heaven shall set nj) a kingdom which shall never be destroyed."

2. David. — Sohar on Exodus, fol. 93, says : As David was King
in this world (or age), so shall David be tlie King in the age to come ;
which is the King JMcssiah.

3. Zemacii. — Zechar vi. 12, it is written: "Behold the rtiau
whose name is Zkmach, (the branch), and lie shall gi'ow out of himself,
and he shall build the temple of the Lord." On whicli the Targum
j)araphrases instead of Zemach, IMessiah. In Midrash Ilabbali, on Lamen-
tations, we iind Kabbi Joshua Ben Levi says : The name of Messiah is
Zemach, as it is written : I shall bring my servant Zemacii. Zechar iii.
8. Babbi Tanchuma, fol. 6S, on the same passage in Zechariah : This
is the King Messiah; as also tlie prophet Jeremiali says: "Behold
the days come, saith the Lord, that I will raise \nito David a righteous
branch, Zemacii, and ho shall reign as a King, and shall prosper, and
execute judgment and justice upon the eai-tli."

4. Bau-Nafli, — This is the name which the Talmud gave him, and
is hardly to be translated in the sense in which it is understood by the
scholar of the Talmud. The passage whe.'O we find this name is in.
Tract Sanhedrin, fol. 96, 2, and reads thus : Saith R. Nachaman to R,
Isaac : Hast thou any information of the coming of Bar-Nafli ? The
other replied : Who is Bar-Nafli ? It is the IVEessiah, answered the
first. Dost thou call the Messiah Bar-Nafli? Yes, he replied, for it is
written: " In t]iat day will I raise up the tabernacle of David, which is
fallen." Amos ix. 11, The word Nafli has the same root as the word
Nofeleth, " Avhich is fallen."

5. EuED. — SerA'ant. In Isaiah xlii. 1; xliii. 10; Zechar iii. 8;
Psalms Ixxxvi. IG; lea. Hi. 14; liii. 11 ; and many other places, the
Rabbins agree with Christians, that it is the Messiah.

The Messiah as King, Redeemer, and High Priest.

1. KiKU. — Hebrew, Melech, ( 'adean, Malka, Sohai-, on Exodus, fol.
52 says : Wherever Scripture speaks of a Melech, without special
name, we have always to understand : King Messiah.

2. Shilo. — Talm. Tract Sanhedrin, fol. xcviii. 2, saj^a : What is the
name of the jMcssiah 1 R. Shila replied : His name is Shilo. Midrash
Rabbah, on Genesis, says: " Until Shilo comes j" this means the King

408

HA-JEHUDIM AND MIKVEH ISRAEL.

Messiah. Targuni OnkeloH, as Avell as Targiini Jeruaalemi, translates
this paisage : Until King Messiali comes, to vrhom belongs tlie govern-
ment.

3. GoEL. — Iledeemer, Eabbi Berechiah says: Even as the first
Kedeemer, Moses, made himself known, as such, by his works, so the
latter Redeemer, King Messiah, .vill be acknowledged by his works. The
first brought down manna from Heaven ; so will the latter do ; as the
Psalmist says, when pi-ophesying of the Messiah, (72), that the corn will
grow even upon the top of the mountains. The first gave the people
Avater from the rock; the latter will do the same; as it is written in
Joel iii. 18, "and it shall come to pass in that day, that the mountain
shall drop down new made wine, and the hills shall flow with milk ; and
the rivers of Judali shall flow with waters, and a fountain shall come
forth from the house of the Lord, and shall water the valley of Shittim."

4. Malach Hagoel. — " The liedeeming Angel." Sohar Chadash
on Gen. xlviii. IG, says: "Who is the liedeeming Angel who shall bless
the children 1 It is Shekina, because no other can redeem, and no other
can bless,

5. LIal.ycii IIa-Beritii. — " The Angel of the Covenant." This is
derived from Mai. iii, 1, and the Sohar takes it as a rule, that wherever
Scripture says, the Angel of the Covenant, it speaks of Jehovah.

'-!-!

IPM

, translates
lie govern-

13 the iirat
rks, so tlie
works. The
do ; H3 the
,he corn will
3 the people
s -written in
lie mountain
;h milk ; and
a shall come
y of Shittim."
ihar Chadash
iio shall bless
and no other

int." This is
that wherever
hovah.

CHAPTER III.

HOW THE FIFTY-THIRD CHAPTER OF ISAIAH IS EXPLAINED

AMONG THE JEWS.

They say that tl;e fifty-third chapter of Isaiah v/as looked upon by
Christians as referring to the alleged sufferings of Jesus, and by the
Cabalists and some Rabbies, as referring to the supposed Messiah from
the tribe of Joseph, who would die previous to the advent of the right
Messiah. They say tliat the greatest commentators of tlie Bible, Rashi,
Ibu Ezra, and Redak, maintain this chapter refers only to the people of
Israel. *

It is our intention to give, in the pi-esont exposition, the opinion of
those commentators.

They try to establish in the fu*st place, tluit the autlior of tlio last
twenty-seven chapters of Isaiah, viz., fi'om xl. to \x\i., is not tlie same
aiithor to whom the other thirty-nine chapters of Isaiah can bo ascribed.
They establish this fact by the most rigid and impartial criticisms. Tho
first is exclusively Israelitish, has an Israel and Judah, sinful kings and
invading foreigners, while the last is a cosmopolitan, and possesses none
of tho above characteristics. He knows of no priesthood, no king, no
eacrificos, and no temple : he mentions only ruins and ho])es.

2nd. Thei-cfoi-e Israel appears to this ])rophot, not in a .state of
rebellion, as it did to other prophets, but in a state of suffering and
oppression, and he is tho great harbinger of hope and consolation.
lie starts, " console ye, console ye, my people, '^ '^ '•' "•^ that her
(Jerusalem's) iniquity is pardoned ; for she has received of tho hands of
the Lord double for all her sins." This is the tenor of all his propheciea.
It is evident that the Israelites fraternizod everywhere witli tlio Modo-
Persians ; hence their sufferings \mder the last king of Bal^ylonia niust
have been intense."

3. Israel appears to this prophet as " tho servant of the Lord " —
"The chosen of God," whose mission it is to bring salvation to the
nations in the three-fold form of " truth, justice, and virtue," (Jer. iv. 2.)
TiiB honorable epitajjh of " servant of tho Lord," formerly given to
Moses only, is applied by this projihet to all J srael, to such an extent,
that it becomes evident, Avherever ho says plainly, " my servant," or,
" my chosen one," he could mean none else except the nation of Israel,

410

HA-JEHUDIM ANJ) MIKVEII ISRAEL.

"the covenant peojJo, the light of nations." Only onco he applies thi-
opitaph to himself, (Isaiah xliv. 1 to (3.)

4. Israel is called " the servant of the Lord," because it is the mes-
senger of CJod, to biing to mankind the Divine lessons of truth, justice
and virtue, the truth of religion, the pi-iuciples of absolute justice to
govern the societies of man. So, and not otherwise, can this be under-
stood ; because the same prophet says, " You are My witnesses, saith
God, and My servant whom I have chosen, that you may know, and
cause others to belicAe Me, and understand that I am He ; before Me
tliere vrasno creative power, and there will be none after Me." — "I have
formed this people to Me, that they may narrate My glory." (Isaiah xliii.
10 to 21.)

" And nations Avill walk after Th}' light, and kings after the radi-
ance of Thy sun." (Ibid. Ixi. .'5.) The Avhole sixty-first cliapter conveys
this idea, and the sixty-second chapter again begins and ends with it.
The concluding chapter, especially the iSth and 19th verses, again,
clearly cxpi'ess this idea.

."). The doctrine of Gnostic, Clu-istiau and Cabalistic theology, which
transfers the mission and excellency of all Israel to one ]Messiah, Christ)
or Hedeeinei', according to inveterate conceptions of I'Cgal maje^'-y, and
tLsrefore, call that one person "the chosen one," '' the servant of the
Lord," has not the least foundation in this prophet's words. He has not
the remotest idea of a i\lessiah, CJirist, or Redeemer. We let the pro-
phet speak for himself. Ho says : " Thus saith God, the King of Israel,
and its lledeemer, God of Hosts, I am the firet and the last, and beside
Me there is no Lord." (Ibid. xliv. G.) " I, even I, am God, and beside
me there is no Saviour." (Ibid, xliii. 11.) "Israel is saved by God, an ever.
lasting salvation." (Ibid. xlv. 19.) "Am I not God, and none beside
Me ] a just Loi'd and Saviour, there is none beside me." (Ibid. xlv. 21.,
" Our lledeemer, God of Hosts is His name, the Holy One of Israel."
(Ibid, xlvii. 4.) "And He (God) will come a lledeemer to Zion, and
to those who turn from transgression in Jacob, saith God." (Ibid,
xlix. 21.)

^j. This prophet, like all others, never expresses anywhere the idea,
that one should die for the sins of Israel, or any other nation. On tho
contrary, they thought, only punishment, or true repentance, brings full
remission of sins. The prophet says, right at the start, that Jerusalem's
sins are pardoned, because " she hath received, from the liand of God, a
doul)le portion for all her sins." — " I, even I, am He Avho extinguisheth
thy ti'ansgressions for ]\Iy sake, I will not remember thy sins." (Ibid.

HOW THE FIFTY-THIRD CHAl TER OF ISATAH IS EXPLAINED. 411

ir.l

applies thi-

, is tlie inps-
•utli, justice
;e justice to
is be uiider-
iiesses, saitli
' know, and
; before Me

e," "I bave

(Isaiah xliii.

ifter the radi-

aptev conveys

ends with it.

verses, again,

heology, wbich
[essiah, Christ,
tl niaje.^y, and
iservant of tb.e
He has not
e let the pro-
King of Israel,
ast, and beside
od, and beside
,y God, an ever,
d none beside
(Ibid. xlv. 21.,
ine of Israel."
iv to Zion, and
God." (Ihid.

where the idea,
Ition. On the
Ince, brings fvdl
hat Jerusalem's
(hand of God, a
exting\usheth

ly sins." (Ihid.

xliii. 25.) " I have extinguished thy transgressions like mist, and thy
sina like clouds; return to Me, for I hve redeemed thee." (Ibid. xliv.
22.) "Let the wicked forsake his w;., , and the man of iniquity his
thoughts, and lot him return to God, and He Avill liavo mercy with hiin>
and to our Lord, for he vill increase pardoning (as the iniquity
increa.setli). (Dud. h. 7.)

7. Lastly, we ha\e to i)remise this. Xot only Ibu Ezra, and Don
Abarbanel, Viut alniost all modern critics,agree that the speech containing
the fifty-third chajittu* of Isaiah 1)!\:,nns with the thirteenth verse of the
})revious cliaj)ter: ''!5chold my .servant Avill bo prosperous." The object
of the chaptci' or question is '"niy servant." 'Die subjoct of this cliapter
can be none except the "many nations," or ''the king.;," with wliich the
tifty-second chapter (■iids. The context will show, that the kings are
imagined speaking of "my servant," as they do iVoni liii. 1, to Ibid; 9.
The last three verses are the Prophet's own words. Therefore the lirst
nine verses are in the past tense, and the rest in the future tense.

These i)remises inform us : —

{a). "My ser\-ant," cannot refer to a Messiah, Christ, lledeemer
or to any one who died for the iniquity of others ; whereas all those
ideas are foreign to the Prophet.

(h). This prophet calling " ify servant," either himself or Israel,
he could refer only to either.

(o) Israel appearing to the Prophet, suftering in the captivity, and
being the messenger of God to the nations, it cannot be expected that
the Prophet -would speak of himself — in a manner as ho does in the three
concludimx verses — '• 3Iv servant." can refer to Israel only.

Take these few ideas as a guide, and the whole cha{)ter rc:uls right, is
plain, and can be renderetl literally.

/)i.ii'uilitcttoji — Isaiah, fit. 13, 14, 15.

13. J5eh()ld my servant will be prosperous; he will bo elevated,
exalted, and very high.

14. As the multitude wei-e amazed at Thee (so disfigured by man,
in his visage, and his form by the sons of man).

15. So shall He fill many people with joy ; kings shall shut their
mouths at him, for they saw what was not narrated to them, and they
comprehended what they never heard. *

* Thoso tliree verses form tlie iiitvo(Uiction of tlio next cliapter, and also contain
tlie outlines of it. Wc arc told that Isracd will be great yet, (although it is now de-
graded in ('aptivity), hy the tviinnith of tiiitli and justice which it brings tlie nations.

412

HA-JEHTDIM AND MIKVEH ISRAEL.

PESCRIPTIOX OF THE .SUFFEHINOS OK ISRAEI,, BY THR KINnS — ISAIAH Hii.

1. Wlio would Imve believed oui- report, and tlie arm of God —
over wlioiii it waa revealed.

2. Ho rose like the sucker Lcfore llini, and like the root from a
desert laud, which has no form and no beauty. We saw him, and he
had no appearance, and wo should have desired him 1

3. He was despised and forrsaken by men, a man of sorrow and
used to disesise. Like one who hides the countenance before us, he was
desj)ised, and we regarded hini not. '•'

THE t'AUSE OF TJIB SUFFERINllS AM THE KINOS WIIW, C()NI"EIVi; IT.

4. Verily he hath borne our sicknesses, and our sorrows — lie hath
carried them ; and wo considered him wounded, smitten hj tlie Lord,
and alHicted.

sometliing v/liieli they lu-vor perccive'l. 'I'lic conimcntiitovs o^•<■l■lookp(l tlii! fart, tlmt
tin; lioiios of Israel, cxjiressed in tliis and tlie next eliajitei', arc in t!u; future tense,
wliile the sufTeriugs (as liere in verso 14), are ex])re.s.seil in the paf.t or present tense ;
because the prophet speaks of a iiresent stnte, ^vlli^]). in some future time will lie
narrated as something jiast and gone. If he had intended to sjieak of Jesus and His
sufferings, or of any otlier Ilessiah, the sufferings also must lie stated in the future
tense, wliit;!! is not the ease. The aliove three versos being rendereil literally, we
need not account for i<. Wc rendered " Yaszeh" with Ocseuius, "lie shall fill with
joy," and not "siuinkle, " as the Knglish version has it ; because it is not followed
by an object of a thing, but by an object of a person " many nations. " Nations

cannot be sprinkled, fluids may be sprinkled vimi an object, as j*"|j^J3n V!iD DH vl/
ntv3- Htill l''(v:i.'/z in the 7ii^'/(/nbrin. nuist bo transitive.

■" The Hebrew scholar must admit, that our translation is literal in evciy point.
The jUnglish version nuitilated most unpardonably these three verses, so that there

is no sense in then, St/'l is rendered tlierc " for he shall grow up," when nn7jj)
concluding the second verse, makes it evident that the vav is conversive. The same
blunder is committed with inf^'^j'), which is rendered, ^liere, "And Ave shall see

him," although it is preceded and followed by a perfect t<'n.-'e. The rules of
grammar were Bet aside to make a ju'ojihccy concerning Jcsns in this chajiter ; but it
was still in vain. Jesus was not used to disease, wc are not told that ho ever was
sick ; nor was he forsaken by men, on the contrary, we are informed that thousands
went after him wherever he went.

P_5V) i'l verse second, signified literally sucker, the shoot of a plant from the
roots or the lower part of a stem. This is a figurativi^ of Israel dispersed among
nations, hanging like little suckers on large trees. So is "from the desert land," a
reference to Israel's descending from a land then deserted and waste. The kings de-
scribe the suffering of the captive Israeliies in liricf but exjircssive tenns.

ISAIAH liii-
n of Clod —

root from »
him, and he

sorrow and
ci". us, liP was

CEIVK IT.

)V's — lie hatli
l,y i\\o Lord,

;P,1 tlu! fact, tlltlt
tli(! fiituri! trnse,
or pvesnut tonse ;
ture time will lie

of Jfsufi and His
iitcil in tlu-. future

ivcd litiTully, wo

10 shiiU till witli
i;i not followed
I> at ions

on ':2 nr^h'i^

it 1

:\\ ill every point.
ses, .so Uiat t'liorc

when nn/il
h-sive. Tlio same
And wc -iliall see
(,.. Tho rules of
is cliaptor ; l>ut it
tiirit lie cvor was
led tliat tlioufiands

a plant from tlio

(lispersod among

(ic dcHin-t land," a

The kings de-

L'VUiS.

HOW THE FIFTY-THIRD CHArTER OF ISAIAH IS EXPLAINED. 413

fj. And he is defiknl hy our transgressions, ho i.s dispersed l»y oui-
iniquities ; tlie correction of our welfare is on liim, and we were liealed
in his association.

G. We all, like sheep, went astray, every man turned his own way ;
and God caused to lall on him the iniquity of us all.

7. lie was oppressed, he was iiftiicted, and ho would not o])en his
mouth ; like the sheep dragged to the slaughter, like the ewe is miite
before her shearers, he -would not ojien his mouth.

8. Taken violently away from dominion and judgment, and who
will ever con\ince his generation, that he Avas cut off from tlie land of
life, was stricken for tlu) transgressions of my peoj^le, (0) and gave his
grave to the wicked, iind his septdclire to the rich ; because he hath done
no violence, und there asms no deceit in his mouth. *

■^The speeuli of tin; Kiiifjs ends as itljij,'an, with a question, slateil in conclusion
with other words. 'J"he Ivings think Israel i)eain tlieii- injustice and conceived false-
hooil.s, in oppressed liy tiio eonse(|uonee thereof, so that all llie iniquities of kinj];s
and nations fall on th'j caj'tive people, which liron^^ht them llie doctrines of trutli
and the prini'iples of ahsolutc ju.stice. "The eonnectiou of our welfare is ou him."
Alter the patient sufVering of Israel is described in verse 7, it says in versu 8, that he
was driven from his own land, leaving his home, his grave, his scjmlchre, to stranger."-,
becau.se lie is tlie bearer of justice and trutli, whicli lie nnist bring to the (Jentiles, to
whicli "my people," iu verse 8, refers in opposition to "my servant,'' of wbom the
Kings s[i(;ak. The kings, coiiviii':cd of thi.s truth, exclaim at tlie start, " V.'lio would
tJien liave lielieved our report, " and exi'lMiiii.s, in conclusion, "Who will ever con-
vince liis genei-atioii," tbat saw the ]ieopl(.' in its degradation, tiiat it tdiould be, coiu-
missioned by rrovidence to Ijear and uproot tlie iniquities of all, by trutii and justice {

//)tl^2 '" ^'''''•'"' •"•' eaunot be rendereil " lie w.is wounded," as the English version
does, becius.; it is the ])re.';eiit ]iurtieiple of tlie pcnl form, anil signitie.s ]u-ofaning or
deliliiii/. See Kzek. xxxix. 7. Th(> s;ime is in the case with NJ'^T'5 "bruiseil"
in the K. V., v,-lii!(; it actu-iHy tiignilies "very much cruslu-d," "l>!'o!cen very
small," " crushed to a toais." A nation is delihMl l)y it,s beinr; dis])er.sed, or broken
in small fragments, in'^'lp'^ '■> rendeied by the K. V., as if a Dakesh forte was
in the second betli, while the leini can mc:in but one thing, society, (•onii)any, nr
iwsoeiatioi!. Tiie Kings s.\v they were healed by tlitir injustice and lictions by their
iissociations vrilli Isr.tej. T!ie concluding senteneo of verse (>, is rendered after

■Ueseniu':. npiS in verse 8, contaiii.s, v.i itself, the word "violentlv," being the

I"
passive of tlie /h'Cd! form. T^'^t,* " [irisoii." in the K. X. must, on account ol J^i^JJ'^

bo render.'id in the same sense of '^''^V Jj'*lV '^"'l"*"^ xviii. 7, and refers to the
captivity of Israel. The same is tlie case with being " cut oil" from tb.c land of life,"
(their lioine) and leaving tlieir graves and sepulchres to others. I'^jTltD!!!! '" ■^■''l'•'^'■
iiandid to "("l^r), rendered by tlie K. \'., in His death, i.s derived from n^)3, as
Juibe justly ri'iuarks, 1'^, "(but" of verse S, refers to all nieinlier.s of the ji.-riod

414

IIA-JEHUDIM AND MIKVEH ISRAEL.

THE PROPHKT .S DEFENCE OK THE JUSTICE OP PROVIDENCE.

10. Did God desire his oppression, or to afflict liim with disease?
If thou wilt iiiako ITis person au ofVering for transgression, lie must see
seed, (that) will live long, and the delight of God must prosper in His
hand.

11. For the travail of his soul ho shall see, he shall Ije satisfied with
this knowledge, (that) He will bring the righteous to righteousness, Ho
is my servant to the great, and Ho will cany their iniquities,

12. There, therefore, v/ill I afford him u position with the great, and
he shall divide the spoil with the mighty, because he hath exposed his
person to death, and was counted among transgressors, while ho bore the
sin of the multitude, and he Avill alwaya assail the transgressors.'''.

down to /V, in V(M-.se 9 ; tlion.'foro wo coiiiiectcd tlic two verses, 'fho unprpjudiced
reader will easilj- oli.srrvo, tlmt tlicre is ikiI the Icnst rcfereiu'o to Jesus or any other
Messiah in any of tliese verses.

• Tlie prophet nslcs wlictlier ( iod, (wlio is ^'racioii.s to all,) should desire, or delight
in the af11'';tion of his servant, Israel ' 'I'lie ncr of the beginning of verse ten, is a

j^7Ji{[^*,*'} indieating a (|ii(\stion. To this he answers, if Hod (Thou) alHietcst him
I'or others, he must he rewarded for it hy seeing his seed, (ehildren) living long, and
the desire of God, (truth and justiie; prcs[i(>r in the hands of his seeil, the greatest
reward of a father. This iilea is similar to that whirh eoneludcs tli(i book of .Fob ;
that is not all, says the ]ir(i]ili('t, that gives his sulbning servant salisfaetion and
strength in the hour of alllietion ; Init the eonsciousness, that he suU'ers for the wel-
fare of the greatest and liesl in the world, who lalior under the mistake of error and
injustice, must give him srrength anil satisfaetion. The prophet, in eonclusion,
introduces (iod himself, promising a hajipy future to those who sutlered for the
fictions and injustice (if otlnrs, anil were au.Niliary in reuioviug these stumbling
stones. This reward slmnlil be, their own, they should lie atlorded a jiortion, &c.
Having spoken of tin' Kings, he (.'onehides witli QVJT>L* 0*3*1' ^'"' ^^'''''"t and
mighty, who should aiknowledge lsra(d as their eijual. Tiie jirojihist considers
not the justice of Providence, (i!i;i the sutl'ci'ings of Israid, IVoiii a narrow in-
dividual point of view, but \n'. does so IVom universal ]ioint of view. Israel, the
bearer of truth ami justice, suiters and ])alie!itly Ik ars the opjircssion of the Kings
and nations addicteil to error and iujustice ; beoiiuse "my servant" knows he is
appointed to this mission, and will be triumpluuit at last with tiie triuniiih of truth
and justi(.'e. J^'^Jl}, I'" \'cr.-iion, "hi;* soul," we translated person on aeeo«nt of

mt3^ ICiDJ ^'^l^'^^ *'"^ •''°"' '''''■■' ""'■ '" '■'"''''''■ i^cripture the Icrni nrphcsh
fiignilies "life soul," but this ]irophet has the terms H^Jw'i!) nTH- '" verse 11,
most all translators forget to |iay attention to th.i meiisure which is n*"lV

pn^^» - )n^i2 :^'2C' - HNi* r't3.3 Srjyt:

"S^lD* Nin nnJU'l " QO*iS nny— :>. -< 2, 2, ;•., and so we translated.

1 su w(i truiisliited.

.o;:r*"-— *-K:a=as ■

-;-iting.s.e .shall ,. m.J,; to '^Z.uT ''"^^^^^^^^ "^ ^^''^I'"udical
^;'"-t-mt,; .since f,.o„. those au hoH ' T' ''" ^""'^-"-tals of
deacandcd to borrow oven the Z t "' T ^'"'^ ^'^''^^ "»»■ ^^o^'J con-

^1-athocI us in contradisti^^ti C tl : v ^'"^ ''^ ^"^^-- ^^-^^ -«

«chooI., and .synagogue, of Judea. * '"' '"'^^ ^^^^^ faun-Jiar in t],«

^Ve will ^,i,.^ ^j^^^

l>aml Avith each other: '' ^''' "'^^"'""^'^ ^vhich n.ay ho oon-

«AYim;,S OF KAlilUEs.
"iJo deliher'^fo • • i '"'''' '''^'^TAMKNt.

M.iUi a fence f,„. tl„. |,a^ ■• -"v;! ; " «> ju.lg,.,l.".^_j,att vii »

--^, i^,s..^.-:';-'-4'tr^

>ny .servant "dk,! or wilid.V " ^' ""^ ^^•^""'" '''^'I't.r .].r.s ^ot . ."y <", \

«r'>ak rontemptibly of tlifn, • T), r , "' ""*'^""'"" "'" ll'o rassov.T s, ^^'

hi the AW t\, . ' ■' ^' ^''.^''"""t r-l.h-e,| • "TLat m ' •^'■^'""'A' to

W:|

416

HA-JEHUDIM AND MIKVEH ISRAEL.

SAYINGS OF UABBTES.

" He that doth ahns in spxret is
greater than our master Moses him-
self."

Rabbi Jannai saw one giving
money openly to a poor man to
whom he said : " It is better you
had not given at all than so to have
given."

"Does any one give his neighbour
a box on the ear, or a blow upon
the cheek, let liim give him two
liundred zuzees." (Coins.)

" Be not like servants who serve

NEW TESTAMENT.

" Do not your alms before men."
—Matt, vi.'l. "Let not thy left
hand know what thy right hand
doeth." — ]^Iatt. vi. 3. " Do not
sound a trumjiet before thee as the
hypocrites do in the synagogues and
in the streets."

" Whosoever shall smite thee on
thy right cheek, turn to him the
otiier also." — Matt. v. 39.

" But he shall receive an hundred

their mastei's for tlie sake of receiv- 1 fohl, now in this time, ttc, ikc, with

ing a rev.'ard ; but be like servants
wlio serve their Viiasters without a
view of receiving a reward ; and
let the fear of heaven be u[)on you."

■' Be not prone to inucii discourse
with Avoiiien-kind. Whoever con-
verses mucli with women, bringeth
evil on liiinself, and at last will in-
herit hell, lie who looketh upon

})ersecutions ; and in the world to

come, eternal life." — Mark x. 30.

" For he had resjiect unto the

recompence of the reward." — Heb.

XI.

!(3.

" Whoever looketh on a woman
to lust after her, hatii committed
adultery with heV already in his
heart."— Matt. v. 28.

•' Whoremongers sliall have their

a woman's heel, is as if he looked i jiart in the lake wliieh burnetii
upon hei- biiUy ; ]it> that looks | with lire and brimstone."- — -Rev.
upon her belly, is as if ho had laid j i.\i. Jx
with her ; lie that lot)ks upon her |
little tingiu-, is as if he looked up;>n i
her privy part-i." '

■'i\lakiiig peace ])otween neigh- j " Bl<^ss(!il an
hour.'}, is nuinbereti among those I —Matt. v. '.).
things whicli bring forth
in this life, a;id l^enciit
to come."

"Be cautious in thy words."
(Jiving an<l r.'ceiving among the

the I'eace l\IakerH."

1)0(1 fruit
ife

_!5

in the

" Lot yi)ai' ciimmunications be
yea, yea ; n:iy nay."- -I\Iai.t. v. 37.

•■' Live ])eaceably Avith all men."
--Horn. xii. l.S.

dist'ipins of the wise

trutli and laith, by saying, " Yes,

yps : no, no."

Ulih'l said: -Be uf the .lis-iph's
of Aaron, who loved peacu and pur-
sued )teace ; .so that tlioii love man-!
kind." '

" Wiioevcr Is ambitious of ag- ; " And whoever shall exalt him-
grandir^ing his mvmc, destroys his i self shall bo abased." — ]\tatt. \xiii.
name." "12.

DID CHRIST BORROW FROM THE RABBIES?

4i:

ENT.

; before men."
b not tliy left
ly riglit liantl
3. " Do not
ore tliee as the
;ynagogues and

[ smite tliee on
vn to liini tlio

30.

eive an liundrecl
le,&c.,ikc.,^vitll
ill the world to
'— Mai-k X. 30.
-spect unto the
\-ewava."— Heb.

ath on a woman

hath committed

L- ah-cady in his

'28.

•rf shall have their
1 Avhich burneth
rimstono."— Kev.

Veacc T^tlahera.

umvinicarionrt
"--^:\bat. V. 3Y.

Iv with all m«

shall oxidt him-

SAYINGS OF RABBIES.

•■ Whosoever brings his hands to
the modest parts, let his hand be
cut oiT unto his navel ; it is better
that his belly bo cleft in two, than
that he should descend into the
well of corruption."

The sc1io<j1 of Shaminai said ;
'• A wife is not to be put away un-
less for lilthinoBS, that is, adultery."

" Let the fear of heaven be upon
you."

'• Xeither is the study of the
law the i)rinciple, but the practice
thereof."

'• Say little and do mucli."

'' Be also as careful of the observ-
ance of a light precept as a wcightv
one."

'* All thine actions are written in
a book."

•* Abolish thv will for the sake
of His will."

Ilillel said : " Separate not your-
self from the congregation."

•' I [ave no confidence in thyself."

•• If lie hath acquired a pure doc-
trine of the law, he liath obtained
for hiiusolf immortal life in a future
state."

'• Have you ever seen beasts or
fowl-i that had a workshoi)? and
yet tlu'v are fed without troidile of
mi'.id."

■■Wliosoover hath but a, small
nior.scl in Ins biisket, and siiid what
luivo I to eat to-morrow, liehold ho
is to be reckoned with those of little
faith."

• .nero is enough trouble in the
\ erv moment."

NEW TESTAJtENT.

" If thy right hand otiend cut it
off and cast it from thee, for it is
profitalde for thee that one of thy
members should perisli, and not
that tliy whole I'ody sliould be cast
into hell."— 3Iatt. v. '^0.

" Whosoever shall put away his
wife, saving for the cause of forni-
cation, canseth her to commit adul-
tery."— IMatt. V. 32.

" Wlio shall not fear thee, O
Lord."— Kev. XV. 4.

" Even so faith, if it hath not
works, is dead, beuig alone." — James
ii. 17.

James ii. 15-lG.

" Teaching them to oltserve all
things whatsoever I have com-
manded you." — Matt, xxviii. "20.

Also Luke xvi. 10.

"And the dead were judged out
of those tilings ■\vhich were written
in the hooks." — lU>v. xx. 12.

" Nevertheless not my will but
Thine be done." — Luke xxii. 42.

" Not foi"saking the assembling
of ourselves together." — Hoi), x. 25.

" And have no confidence in the
fiesli."— rhilips. iii. 3.

" He that aliideth in the doctrine
of Christ, he hath both Father and
Son."— 2 John, vcr.-e 0.

"liehold the fowls of the air,
itc. — yourHoavenlv Father feedetli
them."- Matt. vi. 2(3.

" Tlierefore take no thought —
saying: What shall we eat f —
:\Iatt. vi. 31.

" O ye of little faith. "—Yeise 3u.

'• Sulhcient unto the dav is the
evil thereof."— Matt. vi. 3L

if-!.

H"Vh

\;'._.Matt. xxui.

418

IIA-JEHUDIM AND MIKVEH ISRAEL.

THE LORD'S PRAYER.

SAYINGS OF RABBIES.

" Let none ]n'ay in the singular
number, but in the plural, say ;
Our Father which art i; Heaven."

"Sanctify Thy name above all
that do sanctify Thy name."

" A prayer wherein is not men-
tioned ' Kingdom of God,' is not a
prayer."

"What is the shoi't pra»er?'
Rabbi Eliezer saith— " Thy will be
done in Heaven, and give (juietness
of spirit to them that fear Thee on
earth."

*' Let it be Thy good pleasure to
give every man what sutHceth liim
for hia daily food."

Kabbi Judah was wont to pray
thus : *' Let it be Thy good i)leasure
to deliver us from e\il men, evil
atTection, and from Satan the de-
stroyer."*

" We therefore hope in Thee, O
Lord our God, speedily to behold
Thy glorious power, for the kingdom
is thine. The Lorl shall reign for
ever."

" In the measure that a man
measureth others measure to him."
Hilk'l saw a skull fl ^'iting on the
water and said, '' Becai- j thou didst
make others float, iMvethey floated
thee, and the end of those who
made thee float, will bo that tliey
will also float."

When any (judge) said to an-
other — " Cast out the mote out of
thine eye," he answered, " Cast you
out the beam out of your eye."

NEW TESTA..IENT.

" Our Father which art in
Heaven."

" Hallowed by Thy name

" Thy Kingdom come."

" Thy will be done on earth as it
is in Heaven."

" Give us this day our daily
bread."

" Lead us not into temptation,
but deliver us from all evil," •'

" For thine is the kingduiu. and
the })0wer and the glory, for over.
Amen."

" With what measure ye mete,
it shall 1)0 measured t j you a.aiu. '
—Matt. vii. 2.

" How wilt thou say to thy bro-
ther, let me i)ull out the mote out of
thine eye ; and behold a beam is in
thine own eyo f

* It was, ami still i.s a liiw, a liclicf among llu' Jews, tliat ine;i cannot oxi'oct
forgiveness of tlieir sins on the Day ol' Atonement, unless tliey forgive one uuotlier.

suaiDtnuimiiKsmii

DID CHRIST BOmiOW FROSI THE RABBIES ?

41!)

EKT.

Iiicli ;u-t in

name"
mc."

) on ciwth as it

day our daily

nto temptation,
all evil. " '

kiugd"i'a, and
low,'' iov ever.

Msviro yc mctc,^
la ti you auain.'

say to tliy 1h-o-
tlic mote out of
,ld a l)oaui is in

iiea cannot oxvoct
[^ivc oue i.iiotlicr.

SAYINGS OF RABBIES.

R. Tarplion said — "I wonder
whether theru be any in this ago
that will receive reproof. But if
one saith to anotlior, ' Cast out the
mote out of thine eye,' he will he
ready to answer, ' Cast out the
beam out of thine own eye.' "

" Go forth and consider which
is the good part for man to adhere
to V 11. Eleazar said—" A good,
benevolent and pure heart."

"Go fortli and consider which is
the evil wav man should shun,"
" An evil heart," was the answer.

A certain Gentile came to Sham-
mai, and said : " ]\rake me a pi-ose-
lyte, that I may learn tlie whole
law, standing upon one foot." Sham-
raai Iteat him with a staff that was
in his hand. lie went to Hillel
and he made him a proselyte, and
said : " Tliat Avldch is odious to
thyself do it not to thy neighboui',
for tliis is the Avhole law."

" Let all thine actions bo in the
name and to the glory of God."

" A gourd is known liy its
branch."

" In the day of tlie great judg-
ment," is a foi-m of s[)eech very
usual among tho Jews, as well as
" Kingdom of Heaven."

" Let the honour of thy associate
be as dear to thee as thine own."

" Be not easily moved to anger."

*• When thou art praying, con-
sider not thy i)rayer as ordinary,
but as supplicating mercy in the
presence of God."

" Be expeditious to study the
law, that thou mayest know how
to refute the epicurean."

NEW TESTAMENT.

"Thou hypocrite; first cast out the
beam out of tliine own eye, and then
shalt thou see clearly to cast out
tlie mote out of thy brother's eye."
— Matt. vii.

4, 0.

"Blessed are the merciful."
*' Blessed are tho pure in heart."
— :^Litt. v. 7, 8.

" For out of the heart jn'ocecd
evil thoughts, mui'ders, adulteries,
fornications," itc, Arc. — IMatt. xv.
19.

" Whatsoever ye would that men
should do unto you, do ye even
so to tliem — for this is the law and
the Prophets."— Matt. vii. 12.

" Whatsoever ye do, do all to
the glory of God."— 1 Cor. x. 31.

" By their fruits ye shall know
them.''— INIatt. vii. 20.

" Day of Judgment."
" Kingdom of Heaven."

" In honour preferring one an-
other." — llomans x. 12.

" Be slow to wrath." — James i.
19.

"And when thou prayest, tliou
shalt not be as the hypocrite." —
Matt. vi. 5.

(See parable. Publican and Phar-
isee.) — Luke xviii. 11-13.

" Be ready always to give an
answer to every man," drc. — 1 Peter
iii. 15.

420

HA-JEHUDIM AND MIKVEIl ISRAEL.

SAYINGS OF KAIiUIES.

Ill

lilboiU'illg

•whose presence

and in whose

employed ; who

tliy

" Consider
thou ;u't
service tliou art
will pay thee the reward
labour."

" H. Tarphon said : "The day i.s
short, but tlie labour is much, and
labourers slothful ; and the master
of the house iiresseth for dispatch."

" As a drop of mustard."

" Consider in whoso presence
thou must in futurity render an
account in judgment, even l)cfore
the Holy Supreme King of Kings,
blessed is He."

" A religious man who Ijecomcs
a publican i.s to Ijo driven oiit of
the society of religion."

" T\\o or three who set together
and discoui'se of the law, the iJivine
presence may be said to rest on
them."

" Pray for the peace of the king-
dom, for were it not in deference
thereof men would swallow each
other alive."

" Give unto God of His own ; for
for thou and all thou posscssest are
His."

" Laugliter and levity accustom
mankind to lewdness."

This was, and still is, the ordi-
nary salutation among the Jews.

NEW TESTAMENT.

" lie shall reward every man
according to his works." — Matt.
xvi. 27.

" We are labourers together with
God."— 1 Cor. iii. 9.

" The harvest is plenteous, Init
the labourers are few. Pray ye
therefore the Lord of the harvest,
that he send forth labourers into
his harvest," — Matt. ix. 37, 38.

" As a grain of mustard seed."

" For we all must a}>pear before
the judgment scat of Ciirist, that
every one may receive the things
done in his body," ttc , <fcc. — 2 Cor.
V. 10.

"Let him be unto thee as an
heathen and a publican." — Matt,
xviii. 17.

" For wjiere two or three are
gathered together in My name there
am I in the midst of them." — Matt,
xviii. 20.

" Prayers to be made for kings,
and for all that arc in authoritv,
that we may lead a quiet and peace-
ful life."— 1 Timothy, ii. 1-2.

" llcnder unto God th<^ tilings
that are God's."— Matt. xxii. 21. "

" What hast thou that tliou didht
not receive."

''Neither filthincss, nor foolish
talking, nor jesting, which are not
con\euient, Ijut rather giving thanks
unto God." — Ephes. v. 4.

" I'eace be unto you." — Luke
xxiv. 30 ; John xx. 19.

"Be exceedingly humble ofl " Jjo clothed with humility." —
spirit." I 1 Peter, v. ').

" It were l.»etter for him that he j '• it had hwii good for that man
were not created." A usual way of if he had not l>eeu born." — INIatt.

speaking.

" Whosoever profaneth CJod's
name in secret, will Ije lainished
openly."

xxvi. 24.

" V\)V i!i( I'c is nothing coveivil
that shall nut Ijo revealed."

AMEXT.

ird every lurtu
works." — Matt.

rs together with

plenteous, Init
few. Pray ye
of the harvest,

labourers into
;. ix. 37, 38.
lustarcl seed."
it ajipear before
of Christ, that
3lve the things
L'c , ttc. — 2 Cor.

ito thee as an
blican." — Matt.

) or three are

My name there

' them." — Matt.

nado for kings,
e in authority,
piiet and peace-
ly, ii. 1-2.
rod th(! things
att. xxii. 21.
that thou didst

!ss, nor foolisli
which are not
;r giving thau'ks
V. 4.

you." — Luke
19.

h humility." —

1 for that man
l)orn."— 3ratt.

Jthin'j: covered

Kiled."

«AYLVGft OF RABBIES.

ashi5Ti::£rC'^^-'^leedsare
ment." *'^^ ^^^''"^ P"nish-

The Rabbins sav • " Ti,^ , ,

does not null hi» ],,• i ^'"' "^
cur.se hin^ Th^t.'; '''^^'^^^^^
thine heart " tl 1 • •^''•^'■'•" "In

that he that s^esC ' nH^' ^"^-"^^
jon^eibulactic^;,^,^^^-:-''^^

hin^? Because i., ,• :''^"!^.f^^'«^-«

421

XEW TESTA.MEXT.

vm.22 ~^"'"' ^"i-«; Act,

said: '-'In

ion;,' must iu<. i^^^i- How

til he that k , ^^"^'V''*'^^ ^«' "n-
that rei^^V"'^---^ strikes hin,

til,heisan<J';,"^""^"'^^^^^^'''"I^n-
'Samuel sai'th • " \Yu^

;xf-/f ''-.i.o,-;.:o r;-;;;:

•ook .s open and the hand record

; nd n-hosoever choo.ses to borrow

^^^•^y come and borrow; fo, til

Soim

^,^11 1 * "OITOW; J

t'oliwtoi-s a,-o ooi.'MMwlW
™"»J.l.;i7, and „..u„ ';,,:,-,;=

*ako"u,': «;i" ::' '"»■■ *''^-. ti.o„

Parables.

('See Matt, vxi 30

-xxv. J.

^''ark xii. ]

Luke XV. \2>.)

^^m

422

HA-JEHUDIM AND MIKVEH ISRAEL.

SAYINGS OF RABBIES.

" They do not show a man a palm
tree of goUl, nor an elephant going
through the eye of a needle."

"To what may ho be likened
•whose wisdom exceedeth his good
works 1 To a tree whose branches
are mnltiplicious, and its roots
scanty ; so that the wind cometh
and plucketh it up and overturneth
it. But to what is he like whose
good deeds exceed his wisdom 1 To
a tree Avhose branches are few, and
its roots multifarious, so that if the
most violent tempest discharges its
fury against it, it will not be able
to move it from its place."

" To what was II, Bon Bar Chaija
like 1 ' To a king who hired many
labourers ; among \\ liich there was
one hired who pei'formed his work
extraordinary well.' What did the
king do ? ' He took him aside and
walked with hiui to and fro.'
When even was come, those labor-

ers came that they migut receive
their hire, and he gave him a com-
plete hire with the rest. And the
laboixrers murmercd saying. ' We
have laltourod hard all day and this
man only two hours, yet ho hath
received as much wages as we,'
the King saith unto them, ' He
hath laboured more in those two
hours than you in the whole day."

" He that is wronged is forbid-
den to bo difficult to pardon. But
when the offender implores him
once and again, and it appears he
repents of his deed, let him pardon
Iiim, and whosoever is most ready
to pardon is most praiseworthy."

" Those that were more eminent
for the profoundness of their learn-
ing, or the splendour of their virtues,
were set out by such an expression
as this : ' He is a rooter up, (or a
remover) of mountains."

NEW TESTAMENT.

" A camel to go through the eye
of a needle." — Matt. xix. 24.

" Shall ho be likened unto a
foolish man which built his house
upon the sand, and the rain de-
scended, &c., 6ic."

" ^hall be likened to a wise man,
vrhich built his house upon a rock,
and the rain descended, and the
Hoods came, and the winds blew ;
and it fell not," ikc, &c. — Matt. vii.
24-28.

" The kingdom of heaven is
liliened," &.o., &c.

"Who went out early in the
morning to hire labourers," &c., <kc.

"They received every man a
penny," Ac, etc.

" They murmured against tlio
good man of the house." 6ic. — Matt.
XX. 1-14.

" Shall I forgive him ? Till seven
times." — Matt, xviii. 21.

" If thy Ijrother rei)ents, forgive
him." — Luke xxvii. 3.

" But if ye say unto this moun
+ain, ' Bo thou removed and l)e
thou cast into the sea, it shall be
done."— Matt. xxi. 21.

DID CHRIST BOimOW FROM TUE RABBIES ?

423

SAYINGS OF RABBIES.

ENT.

L-ougli the eye
:ix. 24.

enecl unto a

vilt liis house

the rain de-

to a wise man,
30 upon a rock,
adetl, and the
:ie wmds blew ;
^c. — ISIatt. vii.

of heaven is

t early in ^^^^

ourers," &c., 6ic.

every man a

ed against the
use." ic— Matt.

liim ] Till seven
lii. 21.
repents, forgive

into this moun
Inioved and be
1 sea, it shall bo
21.

"It was a custom among the
Jews to invite poor travellers to
feasts."

" Rabbi ! llabbi ! It was cus-
tomary, and they loved to be saluted
with this honorable title, notwith-
standing the dissembled axiom :
' Love the work, but hate the
title.' "

"A king invited his servants,
but did not ap])oint any»set time.
Those that were wise adorned them-
selves. Those that were foolish
went about their own business.
The king all of a sudden called for
servants: those went v adorned;
these undressed. The king was
pleased with the wise, and angry
with the foolish."

" It was customary among the
liabbies to use tlie ^jod to signify
some small or insignificant thing.
Sometimes they called a little town
ironically jod. In Talmud, tract
kidushin, it is Siiid : From a little
jod I see arise a whole city."

" Who is mighty ] he who sul>
dueth his evil imagination."

" Eun to the performance of the
slighest precept, and llee from the
commission of sin."

" Tins world may be likened to a
court-yard, in comparison with the
future world ; therefore, prepare
thyself in the ant€-chamber that
thou niayest enter into the dining-
room."

" One hour's refreshment in tlic
future world is preferable to the
entire life of this."

" Look not at the Hask, but at
that wiiich is therein, for there are
new llasks full of old wine and
old flasks whicli have not even new
wine in them."

NEW TESTAMENT.

" Go ye into the highways, and
as many as ye find bid to the mar-
riage." — INIatt. xxii. 9.

" And to be called of men Eabbi !
Rabl)i ! "— Matt, xxiii. 7.

" And five were wise, and five
were foolish," ifcc, etc. — Matt. xxv.
1-12.

" Till heaven and earth pass one
jot or one tittle, shall in no wise pass
from the law till all be fulfilled."—
Matt. V. 18.

" Resist the devil, and he will
fiee from you." — James iv. 7.

" Flee from these things, and fol-
low after rigliteousness." — 1 Tim.
vi. 11.

" We should live soberly, i-ight-
eously and godly in the present
world, looking for that blessed hope
and the glorious ajipearing of the
Titus ii. 12-13.

great Goil."

" For what shall it profit a mau
if he gain the whole world and lose
his own soul." — Mark viii. 36.

See Matt. ix. 17 ; Mark ii. 22 ;
Luke v. 37.

424.

HA-JEHUDIM AND MIKVEII ISRAEL.

SAYINGS OF RABBI ES.

" Against tliy will must tliou
hereafter render an account and
receive judgment in the jjresenco of
the Supreme King of Kings, the
Holy God, blessed be He."

" Let not thine evil imagination
l»er3uade tlioe that the grave is a
place of refuge for thee."

" Pestilence cometh into the
world for the commission of sins
said to l>e punishable with death in
the law."

" He who saith, ' "What is mine
is thine, and what is thine is also
thine/ is the custom of the pious."

" Samael* the wicked and head
of all evil spirits, had no power
over Moses, the servant of God.
He waite<l, however, impatiently
for the moment when Moses would
breathe hia last breath, and the peo-
ple of Israel without their leatler.
He said to himself: ' O when will
the time come, when I shall rojoico,
and Michael, the patron of Moses,
shall weep 1 ' The time came when
God said to Moses, ' Go up the
mount Abarim, and die there;' and
Michael stud to Samael : ' Now re-
joice, thou wicked one, and I shall
Aveep because Moses my friend must
die.' A gain, Moses desired to enter
the land of })romise, and could not
bear the idea that he must die be-
fore. The good angels refused to
take the life of Moses; and Samael,
who was ready to do it, had a hard
combat with him."

"The holy, blessed God saith
concerning Israel : Those that be-
long to me, are as simple as doves,
but amongst the nations of the
world, they are subtle as serj)ents."

NEW TESTAMENT.

" Every idle word that men shall
speak they shall give an account
thereof in the day of judgement." —
Matt, xii 3G.

" How can ye escape the damna.-
tion of helll"— Matt, xxiii. 33.

" Because of tliese things cometh
the wratii of God upon the children
of disobedience." — Ejih. v. G;
Cohiii. G.

(See Matt. xix. 21 ; Mark x. 21 ;
Luke xviii. 12; also Acts iv. 32.)

"Yet Michael the archangel, wlieu
contending with the devil, he dis-
puted about the body of Moses, Arc."
— Jude i. 9.

" Co ye thcrefoi'o wise as serpents
and harmless as doves." — INIatt. x.
IG.

* Samael is one of the names j^iven to Satan by the Eablins.
of Sam (poison) and Eli (God).

It i.s conipoiuuled

DID CHRIST BORROW FROM THE RABBIES ?

425

\i men sliixll

an account

Llsxeint'ut."—

> the ilannin-
cxui. oo,

tilings cometli
,1 the chiUlven
Eph. V. G ;

; I^Iark X. 21 ;
iVcts iv. 32.)

ivchi\nucl,when
. dcvif, he clis-
^of Moses, tVc'

SAYINGS OF rwVBBIES.

" May 1x5 compared to a king,
that liad a vineyard ; and there
were three, who were enemies to it
What were tliey '] One cut down
the branches. The second cut off
the hunches. Tlie tliird ro<jled up
the vines."

" About the time of the Messiah
impudence sliould abound, and then
son shall revile and ill-treat his
lather, the daughter shall rise
against her mother, and the daugh-
ter-in-law against the mother-in-law,
and man's foes shall be they of his
own household."

NEW TESTAMENT.

" A certain man planted a vine-
yard." &c. — Mark xii. 1.

Matt. X. 35.

And a man's foes shall 1»e they

of his own ])ousehold.'
3G.

-Matt. X.

Note. — "With reference to the foregoing extnu.'ts, we may observe ; lirst, that
L'hriot came not to disparage trutli already known to man, but to give it new life and
pov.-er. Hence, whereever He found tlie truth, whether in the Law, the Trophctu,
•'r in the sayings of the Scribes and Elders wlio sit in Moses' seat ; He added to it
tlie authority of His testimony. Secondly, this synopsis ]>robably contuines all tliat
can be gleaned from the llabbies, which reappears in the New Testament. Uencc,
we may learn liow truly original is the Gospel. It expands our views of old truth,
and also brings to light things that are new. It completes the Revelations of former
ages, Ijy a new and perfect declaration of the will of God. — N. D.

,-isc as serpents
,cs." — INIatt. X.

lit is compounded

CHAPTER V.

TESTIMONY CONCERNING JESUS FROM A REFORMED RABBI.

The irauifold calamities — originating from the wickedness of the
rulers, and increased by the wars, fouglit liy Syrians and Egyytians upon
the soil of Palestine — disposed a great many members of the Jewish
Society to melancholy and dejection, Avhile others were inspired with a
martyr's faith in a glorious termination of all the existing misery.
Nothing could shake their trust in a final, mix-aculous i-tdemption.
Thus their misery led a great many Jews to expect the Messiah. With
many others, ap]^x;ared Theudas, 2)laying the part of the same. But all
failed in securing the sympathy of the people. They answered neither
to the cherished ideas of the Messiah, nor had they influence and
mind enough to unite the nation, and pi-oduce the desired effect. Jesus,
born of ^lary, in Nazareth — the founder of the Christian religion — was
more successful. He won a great many folio weifl, clinging to the new
faith with greater pertinacity in proportion as the Jews persecuted him.
Religious persecutions, however, assist in exasperating the roused spirit
of the parties — and instead of procuring a reconcilliation, will call forth
hatred and discord, division and mutual aggres.sion. Nevertheless, by
the means of an all wise Providence, Christianity became the instrument
of bringing a great many nations, absorbed in superstition and idolatry,
nearer to the true God, the Creator of heaven and earth, and of kindling
anew the zeal of the Jews in behalf of their religion. Many Jews
became apostates, and especially among the Essenes, Sadducees, Samari-
tans, and Idumeans, and took a hostile position against Judaism ; but
this very apostasy coutrilnited greatly in uniting the remaining large
majority of the Jews, inspiring them with an unusual affection and love
for their religion, and imbuing them with a national pride, indispensably
necessary for the impending struggle.

CHATTER VI.

IMED RABBI.

3keclnes3 of tlie
Egyytians vipou
s of the Jewish
inspired with a
Dxisting misery,
ions i-etlemptiou.
Messiah. Witli
3 same. But all
answercil neither
ey influence and
.•ed effect. Jesus,
ian religion— was
nfing to the new
k-s persecuted him.
g the roused spirit
[ion, will call forth
Mcvertheloss, by
[ne the instrument
it ion and idolatry,
:h, and of kindling
Ion. Many Jews
^adelucees, Samari-
,st Judaism; but
le remaining large
[affection and love
■ide, indispensably

ISRAEL'S STUMBLING-BLOCKS.

There is something intensely interesting in the past history and
future destiny of the Jews. From wliat»%er point a iowetl, they Ijeconic
to us a marvel and a study.

If we look at them in their natio7ud character, tliey pre.sent the
most remarkable ethnic phenomenon in the history of tlio ^vorld. For
no people have ever been dispersed among other people, without losing
their national traits and characteristics; but the Jews, though scattered
throughout tlie habitable globe for ciglitcen hundred years, still preserve
their ethnic identity and peculiarities, and, though they mingle with
e\ery nation, blend with none.

If wo look at them as an historical nation, they pi-esent greater
]»oints of interest than can be found in the annals of any other country.
Their histories go back a thousand years beyond the birthday of tlie
most renowned iiations of anti(iuity, and unlike the fables and myths
which hang like clouds around the origin of the Athenians and of the
llomans, are clear, true, and God-inspired.

If we look at them as a prophetical nation, we see a nation about
whoni the first prophecy in Eden was uttered, and among whom existed
a line of seers, extending through a period of t "Ivc hundred years,
before Avhose visions were presented, and by whose pens were written,
the future destinies of the world.

If we look at them as a literary nation, we find them possessing a
written language, history, odes, laws, and philosophy, at the time that
Cadmus was introducing his "etters into Greece, and six hundred years
before the Wolf-nursling founded Rome ; a people whose histories have
never been excelled by Herodotus or Livy ; whose poetry has never
been equalled by the blind old man of Chios, or the Mantuan bard;
Avho.se biographies have never been surpassed by Plutarch or Tacitus ;
Avhose moralists far outstrip Plato and Seneca ; and whose legal writers
leave l\ir behind them the theories of Aristotle, in his Nicomachean
ethics, or the " de Republica'' of Cicero.

If wc look at them as a religious nation, we see a people having a
knowledge of the one living and true God, and giving Him holy worship,
and possessing His holy Word, and enjoying the ministration of a priest-

428

IIA-JEHUDIM AXD iMIKVEII ISRAEL.

hood •\vluch Ho liiid instituted, and iiljovo all, the syinl.)ol3 of His Divine
Presence and Sovereignty, when the rest of mankind are sunk in idolatry
and superstition ; and, not to enlarge on this comparison, if we look at
tb'. jews as the race to which was given the Divine law — to whom were
committed the oracles of God — "of wliom, as concerning the flesh, Christ
came" — and concerning whom Christ himself declared " salvation is of
the Jews" — then do we place this nation, outcast though it now is, and
disperseu though it ha, on a highc i)latform than can be occupied by
the wisest, the richest, the greatest nations of tlie earth ; centering in
itself moro wonders, and challenging for itself more study, than are found
in or called out by, all the world beside.

Of the stumbling-blocks in the minds of nominal Christians, the
^first which we will mention is, their general jirejudiee against a Jew. In
the works of learned historians, from Lede to Halhim ; in the pages of
pojnilar novelists, from Cervantes to Sir Walter Scott ; in the verses of
the most popular poets, from Baccaccio to Southey, the Jew has been
drawn as an object of calumny, satire, and scorn ; and when Shakspearo
would concentrate, in one character, subtlety, cunning, covetonsness, and
an overreaching avarice, he conjures up a Sl)ylock, a Jewis't inoaey-
lender, of Venice, and holds him up to the contempt of the Christian
world, as the representative of tho Hebrew race — so that the name of
Shvlock and Jew are almost synonymous on Gentile lips. We have
tlius been educated to despise the Jews, and so accustomed to see them
mentioned with opprobrium, that we easily become imbued wiili the
prejudice and act it out in our daily life. Ibit tliis is unjust. What is
it that has made the Jew a wanderer, a usurer, a trailer, an alien in
every land, branded and persecuted with fire and sword ? It is Chris-
tian intolerance! Christian avarice I Christian rcveiige! Gentile
nations have trodden them in the dust, and then reviled them because
they have fallen beneath their iron heel.

The second stumbling-lilock in the way, is the apathy of Cliristians.
It is really lamentable to know how little hold tlic subject of jn-omoting
Christianity among the Jews has upon the Chtirch of God. The very
persons who are deeply interested in missions to the heathen here feel
but little sympathy; and yet every argument which can urge to foreign
missions, comes with additional force when applied to the Jew. If it is
risht to send missionaries to the heathen who know not God, much more
to send the Gospel to the Jews, who do worship Jehovah, and acknow-
ledge the Scrii»tures of tlie Uld Testament. If it is right to send mis-
sionaries to idolaters, mucli more to the Jews who have never bowed the

EL.

aboLs of His Divine
ave sunk in idolatiy
rison, if we look at
aw — to whom were
ing the flesh, Christ
•ed "salvation is of
)iigh it now is, and
can be occupied by
'arth ; centering in
u<Iy, than are found

nal Christians, tlio
! against a Jew. In
ni ; in the pages ot
tt ; iu the verses of

the Jew has hoen
d when Shakspeare
r, covetousness, and
, a Jewiit'i moaoy-
)t of the Christian
that the name of
^lo lips. We have
;tomed to see them

imbued with the
; unjust, "What is
:rader, an alien in
rord ? It is Chris-
■evenge! Gentile
iled them because

:ithy of Cliristianii,
bject of jiromotiug
f God. Tlie very
heathen here feel
in \u-go to foreign
the Jew. If it is
)t God, much moie
)vah, and acknow-
right to send mis-
e never bowed the

^^^^AEL'S STUMIiLIXG-nLOCKS.

l'^'^^^ to wood and stone but !, " ^'"'" ^-'^

'''X^' true God. '' ^^^"^ -^ ^^^^^^^^^ their wo.hip to the one

standing of the Vu r , "'''^ stumldhirr MoH- , •

Bible knotd. ''^ ^^'1^^*^* «f the subj ti • ' ' ""■^""^^^■'-

- e ^no« ledge as to the real state of i Ti " '' '" ^^'oat lack of

t^^^^'b mdeed, a dispersed and 7 '^''"'^ '^^'^^^'e Go.l We .,.

^i^enco that God has / ^'-^^"^-trodden nation- ,],,u
Yo ^f P ,7 ^'^^^ them oif tint n r ' ^'"^ ''^i"S»«

still "1 , " '^'''''''' " «-l ^'ath not 1 T-"""'^^ *° ^^^-^ them ?

t^ 1 ' be oved for their fathers' sake ' T "'""' '''' ^''^''■" ^^''^v are
;^;J-obedient and refractory ch Id K • "" ?"''""' ^'''^'''- ^« th^u o
TI- eh:ld has offended his fa«.e ^ "f "l^'^^ ^ ^'^ther's displeasure
-"";-^s; and the father, g^.feved ^n i "'"'"'' ^"'"- ''' ^^t nought h ^
- - ^lispleasure, debj.^ T ^^ r .Sd^'"'- ■'' ^^^"'^ "-^- tJle^
;'^^^J '-^o'nes back to his filial dnh- ''^ 1^^^'^^^Ses until he repents
-- -belled against God, ad 'o ';, ""/^-' ^^^^ ->ful chil ", '^
to^vards the.n a Father's 'lov S "^ '""" ''"•^^^''^- '^t God has st'i
--l^sszon. They are Bis ch 1^', ^^ 7"" ''"^^ ^^'^*^^ '^ ^^^^her^
- - ibr a n,oment, but soon to C^r^aT] ''^ '^^^ ^f his displea:
*'"^ J^ome. And were we to .« to he f '" ^^'' l^^^ternal flvor

;-^^^^- ^^- father's displeasure,! :'°T.^ f'/^ ^^^^ -^-o child .:
:t;r ^'- ^''^^^J -as in tem^or^^y di::. ^f ^ "^^^^' ^"«*' ^ ''"-ne
to add our ill-troatn.ent to a fath^ s •' i ' " ^'''' ''''^ "^«"lt it also
^^--, these suffering ehildreno^G;tT"'-"^ ^'^ -^-n we see J
:'-;H.nt hidden IIi,sfaeof.om In.:: "'' '-^--o God has for a

^"■^"^^•^ to His punislunent 1 ' ^'"^'^ "^^ '^'-- t^-n, and ad,l onr

^"^ fourth stumblin.r-blool- ;„ fi

''■'» to 'tall ^vi,l, :, ,,i„t„,„,t , °" •'" oti ■>• .m,,sio,,,i,y wo, Ic. I

■' l-oi'lo, too, „„t eo,„,„et i, ,„ ,2 ? " """"■'" -"«»"« fai,,,, .„

l'"-H..l.co,, v-i,i,.,, ,,„,,.,„, ,,„ t,,^i": ' ' , •■"'a"'l-to.l„„„| o„,„o«\,.°,|,

;" -l«".autli„,. .,,0 ,„i,„, y„ ,„:;," - 'Maallv l,„l,,, Ti.o „,,,.
l;.-(ml,co,. ofte,, i„v„lvos ,.,o,.„ .„» ""■' """°""' ""<! l!aM.i,.ic-.l

■ ■■'■'■ "'-^'"y^ - »-:,:::';. ™:;:,r:; f;"- --- u „,„i:;::

= ' of Idolaters, or to brin-.

430

HA-Ji:iIUDIM AND MIKVEK ISRAEL.

Ijack a con'uj)t church to a pure faith. The ver}' nature of the work
forbids tlie expectation of hirge and immediate results.

Tm-ning from the stumbling-blocks in the minds of Christi;i.ns, let
ITS look at those which exist in the minds of the Jews. We will mention
a few leading and peculiar ones.

First. Tlicir hereditary hati'cd of the Cicntiles. If you lia.t Itecn
from the first dawnings of knowledge, taught to hate a certain class of
men ; if they had been represented to you as vile in themselves, in their
belief, in their practices, as hostile to yonr parents and to their faith ; if
this hatred had Ijcen drawn in, not only with your mother's milk, and
your father's teaching, but from the sacred books of your woio!n]> ; and
if all the deep religious sentimient of your soul lia<l been sha]ied and
warped by such moulding i)illuences ; then wouM few understand the
depth and inveteracy of those prejudices wliicli the Jews have against
Christians. For this is their state towards us. Tuey have been
educated from infancy to regard Christians as their enei .'s, and the
enemies of their faith. They have looked upon them as having no jiarfc
in God's covenant mercy, as being outcasts and idolaters. Tliis has
been taught them by parents and liabbies, in the house and in the syna-
gogues, in their school books, and in their Talnnuls ; and this hati'cd
has been perpetuated from generation to generation for nearly four
thousand years. And when to this hereditary dislike of all the uncir-
ciimcised, 3'ou add their intense hereditary pride of descent from
Abi'aham, and their pride of nation, as being God's favoui'cd people, you
can in some measure understand how thoroughly ingrained m\ist l)0 their
enmity to the Gentiles, not only their ])ersons (of which, in this country,
at least, we see Imt little,) ])ut especially to their religion, and to all
attempts to bring them to their despised faith.

The second stumbling-block is the oppression aiul persecuiion of
the Jews by professing Christian ntitions,

A more melancholy record cannot be found in the volume of
history, than that which narrates the fate of this ])eeled and scattered
jjcople. Though the Gospel was first preached to the Jews, and mt to
the Gen'^iles, until the Jews had, as a nation, fairly rejected it ; yet tlie
Jews, as Ave learn from the Acts, were e^er ready to stir up oppositions
to the (.'hristians, and incite persecutions against them. As the Gentile
Cliristians increaseil, they soon Ijcgan to avenge their injuries upon the
Jews, and finding thorn immoviiblo in their faith, soon made laws and
edicts, which }»laced this miliappy [jcoplo between tho upper and nether
mill-stones of o])prcssion.

EL.

iixtm-e of the wovk

Is of Christians, let
. We will mention

Jf you had iiecn
;o a certain class ot"
themselves, in their
1(1 to their faith ; it
motiier'.s inilk. and
your \voioM]> : and
I l)een sha})ed and
ew understand the
Jews have against
Tuej- have been
ir enei .'s, iind the
1 as havinj:; no part
loiaters. This has
ise and in the syna-
Is ; and this hati'ed
5n for nearly four
kc of all the uncir-

of descent from
ivoured people, you
lined must be their
ch, in this country,
religion, and to all

and persecution of

in the volume of
>eled and scattered
3 Jews, and not to
ejected it ; yet the
stir up oi)positions
n. As the Gentile
" injuries upon the
Don made laws and
) u])per and nether

<'"y -ere l«nii,«, f^t p ' »«"-' "- Jew. l„ „„ ,^ ' " ;-
*e .L.H, cent,.,,, ^ ^"^^^'^^ '"«" «--• <^«^::!!^TZ

e -me e,lict« were o„ac,e., „ S ,1 f ""i '" "'^ -™>*'' -t v
tunes (l.ey were ,„a,le to vnr 1 "'^ "'='''"• »"<1 mnU, cen

'-"fa- I^t'-tonthcenCt" "' "T""""' -"<' -'"«""'
tl.o eleventh eenturv, tliey ,„"'' \"' "™ ''"«■■» »"* of Boliemi., ?^

f'iey attacked tlie ^u i ^"^' crusade, ded-irin., \i . , !.

„° '" ■='"'' ~"""y, thev were ba„»l,e,l f l ° "'"' ""^ ^^'"M. In
Hm successor, St Lm.k , ■ "'""'«' f™™ Ranco In- rjiili,, A .

""<'- a'-ar,, I, a„ Jew wt". ™','T^ ^" ""^ "--'oentl/e^t Iw'

at e<.u,„y wa., signali»I V I c "k, "'"'"T' ""'' ♦^'•' '-' vear^'

' "/" «' ">"«' "".0 Jc-isl, Lep«"v ■ '"■»'"""»" "•»■■' '» .-oot

; ':' ;'""^-' °' "'""i—, every ,i S;;'"'''; 'f'™' "' l>.«l.n«nt.
»■'";■■= *l-.v I...v„ 1«„ treate.;, "•';■•" "' '■""''" ■•■"™^ ov r"

;;;«'«> ".-..t t,,™;. tic ,:,:":; ;'''--'« '^-■' 1-0 w

,'■';:'''■»"■■'»; «.ey were f„;„, ::,*'^- "f l^' '' Ci,risti„„ i,

^t'rri,*:-«*.uott-;;;r:te::--^;i'™'
•'---«"- ...o„e.c„r:e:::;r,:'-:".^«.uc.;;;

432

IIA-JEIIUDIM AND MIKVEH ISRAEL.

iu trutli wljat prophecy tloclared tliey should be, " a Ijy-word and a
reproach among all nations." When Christian nations have thus mal-
treated and abused this ancient peoide, do we wonder at their prejudice
aiijainst Christianity?

Thb'dlij. If Christian nations have dealt thus with them, the Cliris-
tian Church has been eipmlly culpable in placiiig another st\imbling-
block before thorn.

The councils of the Church, from that of Laodicea, in A.D. 350,
through hundreds of years, have made canons against them. The
festivals and fasts of the Church have been made occasions of assault
upon them, and even Bishops, Archbishops, Cardinals and roi)Cs,
have urged the bigoted and the superstitious, to massacre and extermin-
ate this everywhere hated seed of Jacob. Nor is this exercise of its
persecuting power all the obstacle (great as it is) which the Cliurch has
put in the way of this people's conversion ; for, fourlldj, a greater
stumbling-block than even tliis is found in the idolatry and superstition
of the Greek and Roman Churches.

The Jews have been taught by God Himself to hate and abuse idols.
They have been trained up in the wor.ship of " the one living and true
God." For their several aberrations into idolatry, they have been most
sorely punished. Against such worship there stands the second com-
mandment, the warnings of the prophecy and the threateuings of the
Almighty. From inf mcy they are traineil to hate iilols and idol worship,
and rather than submit to it, millions have endured cruel tortures, and
millions more violent death. Y(;t what meets the eye of the Jew in
nearly every nominal Christian land ? Idolatry — image woi-shiit.

The larger part of tlio Jews, especially those on the continent of
Europi', Asia ilinor, and Sj'ria, know nothing of Christianity, but what
they see of it as dis[)layed in the Greek ami lloman Churches.

Tliey ha\e beheld only this corrupt form of our holy religion ; they
liave witnessed the deliasing idolatrv of these idolatvous clmrohcs ; thev
ha\e seou the Virgin Mary elevated above the Lord of Hosts ; Jewish
apostates as they would term the apostles, made to bo objects of worship;
statues, pictures, altars, shrines, and the miseralde tinsel n'orshij) of a
uu'retricious ritual to take the ])laco of simple devotion ; and above all,
they ha\e seou tli ' crucilix, everywhere kissed uuil caressed, prayed to
and woi'shippod, and j'et tin: very word '^y nldeli thoy designate an idol,
•'■! v'' '.y \v!ue!i th'-y desigua'.r th • cross, si) that tho vo)'y language ot
t!ie :Vp(>:-,tle : "Go! fcjrbjd tlu'.t 1 slioidd glory, .save in the cr'>s of
our Lord Jesus Cliri-t," is to theui o<puvalent to s.iying that Christian-

i)y-woi-il ami fi

have thus mal-

tlieir prejudice

,heui, the Chvis-
)tliev stiuubliug-

ea, in A.D. 350,
ust tlieiu. The
Asious of assault
als and Popes,
L'c ami exteruiiu-
is exorcise of ito
. the Churcli has
jwri/(^^, a greater
' ami superstitiou

teand abuse idols,
lie living and true
ey have heeu most
a the second coni-
[hreatDuings of the
and idol worship.
:ruel tortures, and
eye of the Jew in
> worship,
the continent ot
^stianity, but what
nir.'hes.

oly religion ; they
^is churches; they
of Hosts ; JviNvish
|-,l,jccts of worship-.
iHcl w<)rshil> of i'
(u; and above alb
arcsstMl, prayed to
designate an idol.
very language ot
in the cr -s of
,,.f that Christian-

Israel's stumbling-blocks.

433

boast of their idolatry. In France, Germany, Belgium, Austria, Russia,
Greece, Hungary, Spain, Portugal, Italy, what can the Jew kncvr of a
pure Christianity ? They see little that does not militate against God's
command, shock their religious nanse, and carricature our holy religion ;
they see churches containing v/hat to th«»m are the abominations of the
heathen ; they eee a priesthood bi^-ited, vicious, covetous, hypocritical
and persecutinrj ; they see a religion v/^hica only glc.ses crime f.nd
legalizes iniquity, and vrhich teaches its followers to insult them, oppress
them, raid make their livos bitter with bondage. With cuch follies and
superstitions, such mockery of God and deification of man, r.Mch intoler-
ance and lust, such iniquitous lives, in priests and people, can Tre bo
surprised at the feeling of disgust \Andi the Jew has cgainst the Church,
when the false c-nd idolatrous church is the? only one vriih which he is
conversant? And wlian, in thi:> r.ce, such u cr,se cin occur n.s th.^t of
the child ilortara, r.t Bologna — ',/hcn v.-liat is c.»lIod 'he Church of
Christ, through its priists, can go into the f:.mily of a Jew, r.nd match
from its mother's arms, and its parental home, a child of love, and force
.. away among utrangcrs, that it may be brought up in a faith which
the parents abhor. When the Pope sanctions such proceeding, and
despite remonstrances and appaals, that should have melted a heart of
stone, persists in keeping the child, whai must the Israelite argue con-
cerning a religion which can sanction su h proceedings 1 What, but
cherish against it bittsr hatred? How would you feol towards a reli"
gion which taught its followers thus to deal with the child of your heart
and home 1

Fifthly. The Jews find a great stumbling-block in tho way of their
conversion, in the evil lives of ( 'hri.stians. " Let uS confess with shame,"
says an English writer, ''that in all probability the eri-ors in doctrine
and the eri'ors in conduct, which the Jews have observed pmong the
professors of Christif.nity, have t:nded as much as any other thing to
prejudice and hai'den them against the religion of Christ. The influence
of their Babbies, and the prejudices of their education, close their eyes
to every Chrisiian book luit one— the book of our profession and prac-
tice. And, alas ! what an erroneous book has this been, in all ages and
among all denominations of professors ; not only as exhibited in the
Church of Rome, but in the Reformed Churches also." Tho Rabbini-
cal Jews, by ar the larger })art ol the nation, attach two ideas partic-
larly to the word Christian : First, Ungodliness ; Secondly, Idolatry.
They supjioso that Cliri.slians live without God and solely for this world.
And with most of the ]']ui'opean Jews, (especially when they wish to

434

HA-JEHUDIM AND MIKVEH ISRAEL.

'3j:

express the utmost profligacy of life, to Avliicli one of their natiou can
debase himself), they say : " Ho lives just like a Christian."

Sixthly. No people on earth have such obstacles to contend -with in
becoming Christians as the Jews, more particularly those living in for-
eign lands. Few records are more exciting than those which tell of the
struggles of Jewish converts in coming out from the synagogue, from the
influence of their Rabbles; from the intense family prejudices; from
the social suri'oundings, which, like meshes of iron, hem them in on
every side. The very listening by a Jcvr to Cliristian teaching, is
regarded as encouraging blasphemy; the receiving of a Christian minis"
ter into his house is I'egirded as aiding national rebellion ; the taking
and reading of the New Testament is esteemed a henious crime ; tho
entering a Christian church is equiA-alent to casting reproach on Judaism;
and v-^hen the eyes of the poor Israelite begin to be ojiened, he is met by
entreaties^ by argument, remonstrance, invective, anger, violence, repul-
sion ; and if he still persists, stripes and imprisonment often await him
He is cursed; he is turned out of the synagogue, he is disinherited ; he
ia stripped of his property ; he is placed under a fearful interdict, so that
no Jew can go near him. His father turns him from his door, his
mother forgetting a mother's love in a mothci-'s faith, reproaches him as
a reprobate ; brothers and sisters league against him ; wherever ho turns
he meets continually reproach, violence, and perhaps deatli. You have
perhaps read the narrative of the conversion of some Jevi^s, and painfully
intense as they are, they are but specimens of what takes place
in nearly every instance when an Israelite turns to Jesus as his
Saviour. Indeed, the narratives are rather nndoi'-colourcd than
over-coloured. There are a hundred little circumstances which cannot
be brought out ; there aro crowds of tumultuoua emotions which
cannot bo expressed. There is a silent suff'cring, known only to
God, bitterer far than any outspoken grief ; and there are secret agonieg
endured in tho privacy of the household or tho chambei', which no pen
can describe, but which arc known by the sympathising heart of Jesua.
Oh ! it is not tho tearing tlie flesh with j)incor3, it is not the breaking of th^
bones on the wheel, it is not the roasting of the soles of the feet before
fires, it is not the cold, damp, dark, foodless, fisted dungeon, it is not alone
these things that are the most cruel tortures. No ! These oat only into
the body ; these only waste and lacerate flesh and blood ; these only
•cripple limbs and maim members ; but tho rack which bi'eaks vip a once
Bymmetrical mind, the pincers which nip and twist, and tear away the
sensibilities of tho soul, the fires which burn out tho life-blood of warm

Israel's stumbling blocks.

435

ir nation can

L."

)ntencl with in
3 living in for-
licli tell of the
rogue, from the
rejudices ; from
iin them in on
tn teaching, is
jhriatian minis-
ion ; tho taking
LOUS crime; tho
)ach on Judaism;
Lcd, he is met by
violence, repul-
often await him'
disinherited ; he
interdict, so that
om his door, his
reproaches him as
yhcrever ho turns
leath. You have
vs, and painfully
hat takes place
to Jesus as his
|or-coloured than
,ces which cannot
eraotions which
known only to
[are secret agonies
,er, which no pen
g heart of Jesus.
[0 breaking of tho
,f the feet before
ion, it ia not alone
|eso oat only into
ood ; these only
[breaks up a once
d tear away the
lo-blood of warm

affections, which are found, not in Inquisitions, b\it in families, and which
are inllicted, not by executioners, but by relatives; these are the fearful
tortures whicli have ever met the Jewish converts in their Avliole course,
from tho fust inception of a Clu-istian idea, to the full develoi^ment of
the Christian faith.

But wlio can portray the gloi'ies of this regathered people, and the
blessings consequent on their return to Palestine 1 Imagination folds
its wings before the vast conception, and thought stands muto at the
magniilc( nt vista which opens before tlie eye of faith. With the con-
version of the Jews is linked every great hope of tho Christian world.
With their Christianity is entertained the redemption of the whole earth ;
and tho glories of the milennial day — second only to tho glories of " the
perfect day" in heaven — are reserved as the complinient, tho filling up of
a scene the preliminary act of which is the national conversion of Israel,
and their restoration to their earthly Canaan.

"Hail ! glorious day, expected long,
Wlieii Jew and Greek one prayer shall join —
With eager feet one temple throng —
With grateful praise cue Christ adore."

CHAPTER VII.
SUFFERINGS OF THE JEWS.

Sufrerinr;s in the olden timR— In Britain — On the Continent of Europe — From the
wickedness of tlieir own people — On aceount of false Jlessiahs — Aeeountc ' for
from the WouD of God — Dawn of a better day — Notes on perseeuti ^s hy
Christians.

Histoiy has not shewn ;i move injured nation than Israel. This
people, who may he styled tlie sole survivors of the r -Mly olden times,
when mankind was in its infancy — this people, unmixed and unchanged
in their l)elief and religious ohsorvancos, and wliose history, doAvn to the
present day, inseparably connects itself with those primeval and most
sacred records, from whicli the civilized portion of mankind derives its
faith, and on which it rests its liopes — this people has Iteyond all others
exercised the most lasting influence on the human mind.

Every Bible reader must readily allow, that the dispersion of tha
Jews, ever since the time of the destruction of their Temple, and city of
Jerusalem, is attended with such jiarticular marks of reprobation, that
man must be blind not to discern the hand of Crod in it. This dispersion
is become a field fertile in miracles, prodigies, and invectives. The
Christian and the Jew may equally reap their harvest therein, both may
discover wonders there — andyet behold them in a different light. Some
of the Christian expounders of the word of God, liave from time to time,
by the art of persuasion, found means to awaken in the minds of their
audience an idea of the reprobation of tl'.e Jews. The oi)probrious lan-
guage with which that people are by the majority of otlier nations daily
treated — the odious character they bear — the abolishment of tliose cere-
monies which are the most essential to their religion — the whole dominion
of their church subverted — their tribes and families confounded, and their
sacrifices suppressed, are some of the visible marks of that fatal reprobation.

The Jews, on the other '.and, find matter of gloiy and tviumph in
their very misfortunes, and ])roudly assert that their actions is the heart
of the universe. Though tlie heart is the noblest part of the human,
body, yet, it is that which suffers most by i'-.s indisposivions, that which
is consumed by the passions, and tormented with anguish; no corruption,
however, can be foiuid in it, since it is endued, as it were, with an
innate puritj--, and preserves to itself the power of discharging all
such corrupt humours as destroy the other parts. That fine and

SUFFERINGS OF THE JEWS.

437

arope— From tlie

s—AccoimtG ■" for

persocuti ^s by

n Israel. This
Uy olden times,
and unclianged
)ry, down to tlie
tneval and mos^
tldnd derives its
,eyond all others

lispersion of the
mple, and city of
reprobation, that
This dispersion
iuvectivos. The
herein, both may
bent light. Some
rem time to time,
[e minds of their
oppro>)rions lan-
iher nations daily
hilt of those cere-
lo whole doniinion
Lunded, and their
[fatal reprobation.
and tdumph in
[tions is the heart
•b of the human
|\-,ions, that which
h ; na corruption,
I it were, with an
discharging all
That fine and

delicate matter whereof the heart is composed, attracts indeed a number
of distempers to it, which afterwards it expels by the strength of its con-
stitution. The Jews assert, likewise, with the Prophet Amos, that no
people on earth but themselves are the favorites of Heaven, and for that
reason the Almighty visits them for their manifold sins and iniquities.
But these sins and iniquities are transitory, because God will not suller
them to destroy the heart, as they formerly destroyed the i)eople of
Canaan. The Jews sufler by the depredations of their neighbours, and
the heart suffers by the indispositions of the liver, spleen, stomach, &c.
^This plainly demonstrates, tliat the iiioa which they entertain of their
disgraces U7id misfortunes, is very different from that of the Christians.
A people, however, like the Jews, who once looked upon themselves aa
superior to nil the nations upon earth, iray, of course, bo indulged in a
few fabulous relations, and pardoned for their excess of pride and osten-
tation, so that being accustomed to miracles and prophecies, they piesumed
to think ProvidonL'c neither could, nor ought, over to speak or act but
in their favour. But why not at the sanio time admit, that they have
to be the monuments of Cod's justice ? And, since our present aim is to
give an ndequato idea of the various cahuuitios of the Jewish nation,
through every age, since the time of our Idessed Kedcemer, we hope that
we also will l)ecome acquainted, at the samo time, with the tliflerent
reasons thereof.

Ileligion is, for +hp most pait, sevei-ely shocked by the decay and
revolutions of kingdoms, and that man must have a more than common
resolution, who sincerely professes a religioji which is dispised and out
of fashion, through the prevailing power of human passi(jns. The
destruction of Jerusalem by the Babylonians, was a fatal l>low to the
Jewish religion, and though some v/orthy men returned from that cap-
tivity, yet a great many wicked wretches also returned witli fheni, who
completed those evils which the inn)iety of their o' "estors had begun,
and mingled their own vices Avith tlioso of the colonies which the King
of Babylon had left in Judea ; but tliat, indeed, was no more than the
natural and general consequence of a mixture of various nations.

The Jews, after their return from captivity, began, insensibly, to
deviate from the purity of their morals and their religious worship,
when, at the same time, they grew more earnest and zealous for the
observance of their rights and ceremonies. !Might I be indulged Avith
making one reflection here. I would observe that, for want of miracles
and prophesies, which prevented them from taking that for religion,
which waa no more than tlie external part, the pomp and grandeur for

438

HA-JEUUDIM AND MIKVEH ISRAEL.

it, the Jews gave blindly into tlie idle tniditious of tlieir formal doctors,
■who raised their own nierity upon the ruins of pro{)hosy, ami thought
the surface and externals of the law requisto for supporting the splendor
of a diflicult and troublesome discipline, which was no longer upheld by

miracles ; the whole form of the Jewish religion was, therefore, clianged,
and the Jews arisumcd the mask of hypocrisy. But though the cere-
monies and customs of men appear never so incommodious, yet they
are still infinitely more easy than the reformation of the heart.

In the midst of this corruption, Paganism triumphed over the weak-
ness and decay of the Jewish religion, by the awful power of the Romans,
and as the time of its destruction grew near, this corruption seemed to
S2n'ead over the Jewish Church in equal proportion, and so ripened them
into that rebellion M'hich brought upon them the destruction of their
State. The Eoman emperors, under whose government tho Jevrs vrc'ro
obliged to live, treated them after a very severe manner ; l)ut after th.e
destruction of their great city, they were much less regarded. The
Emperor Doroitian loaded them with intolerable taxes, and exacted
them so rigorously, that Ik-; caused those who were only susjiectod of
Judaism to be stripped stark naked. Undor the Emperor Adrian they
were reduced to such exti'omities as to turn fortune-tellers for their
daily subsistence.

The severe sufferings which the Jews endured under King Richard
was the cause of the emigration of many. John T, shortly after thg
beginning of his reign, persuaded them to return, as their expatriation
lessened his revenues. Trusting to his promise to build their synagogues,
to appoint spiritual guides under the name of "Elders," and to allow
them the ac([uisition of real estate, and to restore them all their foi*mer
libei'ties, a great many I'eturned to England, but they soon found out
they had not come to an angel's land. The property wliich they brought
back, was taken from them again, and tho people continually clamored
for their expulsion. But the English kings would not throw uw;iy such
a valuable revenue as tho Jews were. The revenue which they brought
in, increased so fast, that a particular " treasurer of the Jews" was
appointed. King John asked, at one time, 66,000 IMarks, and as they
could not collect at once such a sum, they were imprisoned and plu Vred
till the required sum was forthcoming. Thus a Jew was taken pi.j-.xier
in Bristol, because he could not pay, at tho order of the King, tho sum
of one tiiousand Marks silver, and as he continued to refuse payment, ono
of his teeth was daily extracted, till he cashed tho order on the eighth day
of his imprisonment.

SUFFERINQS OF THE JEWS.

439

formal doctors,
y, and thou![;lit
iig the splendor
mgur upheld l)y
irefore, chiinged,
liongli the cere-
kUous, yet they
heart.

d over the woak-
L- of the Komaus,
ption Kceuied to

so ripened them
ruction of their
t the Jews were
1- ; but after the

regarded. The
sea, and exacted
only susiiccted of
cror Adrian they
3-tellers for their

ler King Richard
shortly after tha
heir tjxpatriation
their synagogues,
vs," and to allow
1 all their former
y soon found out
lich they brought
tinually clamored
throw awiiy such
ich they brought
the Jews" was
rks, and as they
lied and pin Vred
as taken pi .o. .aer
le King, the sum
["use payment, one
n the eighth day

When in the year 1254, large Bums were acquired from the Jews
for prosecuting the Avar against Spain, and one Jew in London paid,
during seven years, 30,000 Marks in the royal treasury — they asked
permission to emigrate.

Richard, the king's brother, assured them of the good wishes of the
king, and shewed them the uncertainty of a better fate in other countries.
Thus they remained and enjoyed the humanity Avitli which they were
treated by Richard, to Avhom tho Jews had been sold by the king.
Edward I, 1273, issued an edict, which secured the safety of the Jews,
settled the payment of regular yearly dues, and permitted tlicm the
acquisition of real estate. But in the year 1287 he acted very severely
against them. He oppressed them in difTci'ent ways, repealed many of
their liberties, and accused them of many crin:\es. This was done to ex-
tort money, but in order to hide all appearance of greediness, he ordered
tho moiety of all confiscated moneys to bo paid to Christian apostates.
But few only made use of this bait. The year 1290 crowned Edward's
inimical views. lie sequestered all their property and commanded them
to leave the country ; travelling expenses only were permitted to be
retained. And thus sixteen thousand Jews were forced to leave a coun-
try which they had helped in many an hour of need, and to sail with
mariners who plundered and drowned them, and carried the rest to fur-
ther persecutions.

Under Cromwell the Jevv-s returned to England again, through the
intercession of Manasse-ben-Israel from Portugal, well known as author,
philologian, divine, and a friend to all mankind.

In Seville, Spain, the Jews were doomed to another terrible perse-
cution. In 1391, the mob excited by the sermons of the Archbishop
Niebla, destroyed the Jewish quarter, killed more than half of the 7,000
families living there, and forced the others to become converts. Tlie
same atrocities were committed in Valencia, Toledo, Cordova and Bar-
celona. By baptism only, could the Jews be rescued from the hands
of the rabble, and more than 200,000 are reported to have submitted to
baptism. But the large majority of these new converts in heart re-
mained'true to their former religion ; in cellars and caverns, and at tho
risk of life, they still celebrated their Sabbath and holidays, and carefully
avoided intermarriages with the Gentiles.

In Castile, too, the Jews suffered very much from the proscriptive
la-ws, issued by the Autipope Benedict XII. ; they had to submit to
baptism, but in secret still observed their religious ceremonies. Fer-
dinand V. and Pope Pius II. being informed of the secret religious

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%:^:

440

HA-JEHUDIM AND MIKVEH ISRAEL.

meetings, called on the officers of the Inquisition — the clerical court
established by Ferdinand and Isabella for the i)urposo of exterminating
all heresy in the Catholic Church — to enfoi'co their rigid laws against
theee secret Jcwa. 2,000 of them Avere executed by command of this
formidable and fanatic court ; others cast into dungeons, and when
released from ])rison, compelled to wear a red badge on their garments,
as a sign that they had been condemned to the stake. Their jiroperty
■was confiscated; their children declared unftfc to take possession of the
paternal inheritance, and both parents and children were deprived of all
their titles and privileges. The people were still dissatisfied with tli«
appointment to public offices of even converted Jews; and in 1445 :i
revolt Itroke out in Toledo, where tlie inhid)itant», complaining of this
infringement on their privileges, ransackoi.1 the dwellingfi of the Jews
and butchered tlie inmates. The revolt was quelled, and the govern-
ment resolved to appoint no more converts as public officers. The
Spanish clergy, and at their head the Dean of Madrid, oi)posed this
measure with all their might, fearing that such a law would do away
■with a great inuucement of the Jews to apostasy. The government,
Lowever, desirous of peace in their various states, was iinwilling to yield
to the remonstrances of the clergy, till Vo\i^ Nicolai threatened with
excommunication all those who doclarod tho Jewish converts unlit to
hold public offices. IJut henceforth wore persecuted and hunted down
■with remorseless cruelty those Jews who, publicly foigning to bo Chris-
tians, still secretly adhered to the Jewish faith. Thomas of Torquemada,
the great Inquisitor, enforcing the decrees of his predecessors, obliged tho
Kabbia to denounce all these renegades, and tired of his unavailing
efforts of making tho Jews converts to the Church, ho caused, in the
year 1402, tho passage of the royal decree, by which all the Jews wej-o
excluded from Spain. A respite of four months was granted to then).
to sell their goods and estates. Under penalty of death they Avero for-
bidden to remain any longer in Spain, and the Spaniards were not even
allowed to furnish them with the necessary stores of provisions.

It was in vain that Don Isaac Aharbanal, threw himself at tho feet
of Queen Isabella, imploring the revocation of tliis fatal decree. Know-
ing the covetousness of tho king, he oflered him a present of 30,000
ducats towards defraying tho expenses incurred by the wars against the
Moors, tho audience was suddenly interrupted by Torquen\ada, whoi
rushing into tho room, in which Don Abarbanal was imploring tho
grace of their majesties, lifted up his crucifix and exclaimed : Judas Iscariot
■old his master for 30 silver pieces ; your majesties intend o sell him

SUFFBRINGS OF THE JEWS.

441

vical court
eruiiiiiiting
,ws against
md of thia

and when
r garments,
;ir property
ision of tlie
prLved of all
ed with th«
.1 in UVo -A
ining of thia
of the Jews
1 the govcm-
)nicors. The

opposed this
)uld do away
I govermuent,
■illing to yield
reateiied with
iverts unlit to
1 h^uited down
i<r to be Chris-

)rrt, obliged tho
his unavailing
caused, in the
le Jews were
lilted to then),
thoy wore for-
were not even
isions.

self at tho feet
Iccree. Know-
sent of 30,000
ars against the
•queniada, whoi
I imploring the
; .Judas Iscariot
loud sell him

for 30,000 ; here he is, take him, and barter him away. With these
•words ha threw the cross on the table, and left tlie room. His words
did not fail in their eftect. Don Abarbanal was dismissed, and over
800,000 Jews were ordered to leave tho country. They had to comply
with this order, without receiving any indemnification for their pro-
perty, as in the short terms granted to them, they were even constrained
to barter a house against an ass, and a vineyard for some linen.

Most of these exiles emigrated into Portugal, Italy, France, the
Levant, and also Africa ; largo numbers died of pestilence, in Italy,
and still moro in Africa, by the fury and greediness of the ]Moors who
plundered and killed tho fugitives, defiled their v/ives and daughters,
and ripped up the bodies of others in hope of finding some j)iece3 of
gold svallowed by thorn. Many died of hunger in the open fields — a
sojourn in tho cities and villages having been refused thorn, liowed
down by those unheard of miseries, some returned into 8[)aiii and sub-
mitted to baptism. Since that time tho Jews were not permitted to re-
side in this country.

A similar fate awaited tho unfortunate exiles who liad settled in
Portugal. King Emanuel was informed by his motlier-in-law, the Queen
Isabella of Spain, that sho was unwilling to have a son-in-law who
toleratCil in his country the enemies of Christ. Euiauuel, who, in the
b»ginning of his reign, had treated tho Jews with all duo forbearance,
now changed his course, and, in 1405, issued a decree ordering tho Jews
to leave his kingdom. Eight months were granted them to prepare for
emigration. Those who wished to remain had to choose between death,
slavery, and apostasy. When the victims tarried in leaving their cher-
ished country, the children w«>re tore from their arms, dragged to the
baptistry, and given away to (Jliristians. In order to save them from
apostasy, many parents killed their own children and then committed
suicide, the others hurried away from Portugal, though tho King, anxi-
ous for his revenue, tried to prevent their departure ; but few remained
in tho country as slaves or feigned apostates, in order to retain their
children and liberty. But hero, as well as in Spain, the olUcers of tho In-
quisition soon discovered these ))rotentcd apostates, and handed them over
to all the cruel proceedings of this Court. Thus they were once furiously
attacked, whilo celebrating in tlieir houses the Jewish Passover, and
more than 2,000 Avero put to death. Soon afterwards, however, the
Jews again obtained permission to return to Portugal, only according to
a Decree of 1583, they had to wear a yellow hat, by which thoy were
distinguished. And when, in 1821, tho Inquisition wa.s abolished,

lO'i

-■|i^

442

IlA-JEHUDIir AND MIKVETI ISRAEL.

several Jews settled in Lisbon, under the protection of the Britisli Gov-
ernment. At present, froiii 2,000 to 2,000 Jews are reported to live in
Portugal, of Avliom about 600 reside in Lisbon. Most of them are from
Gibr.alter and the Barbary States, whitlier the Portugue.so Jews often
travel for commercial purposes. Some of them are engaged in manufac-
turing Turkish slippers, the majority in commercial pursuits with Africa,
from whence they export wax, leatlier, gum, and other productions. In
1830, a smtill number emigrated from Lisbon to the Brazils; a few aro
living in Oporto. In Lisbon, there aro three synagogues, in private
hoiises, occupiocl partly by Christians and partly by Jews. But when
the Christians wore once masters of the Roman Empire, they did not
show any indulgence to a nation who were looked upon as the invete-
rate enemies of Jesus Clirist, they recollected that they had crucified
the INIessiah, and thought themselves in duty bound to avenge the indig-
nities which he had suffered at their hands.

It is true that the Jews have suflcrcd many persecutions, frequently
grounded on enormous crimes imputed to them by the nakedness of some
particular men^ and wliioh the illiterate vulgar, out of a misguided zeal,
punished with all the rage and resentment that enthusiasm and bigotry
could inspire thorn, but many times pei'sons out of their own people have
laid the foundation of their sxifFerings and persecutions.

One of the greatest crimes which was, and, still in some countries, is
imputed to the Jews is, their crucifying of children ; they have been
and are still chai'ged to meet privately on a Thursday before the Feast
of the Passover, and at the same time sacrifice an infant, to testify their
ftbhorence of the Christian religion. The cause of their banishment from
Franco, in the reign of Philip Augustus, was an accusation of such a
crime. It is very possible that some of the Jews might be so impious
and inhuman as to commit so fiagrant a crime, Imt it is not, and cannot
be thought as sufficient gi'ounds to charge the whole nation with it over
and over, as some fanatic monks and Jesuits, even in our present age, are
not ashamed to make their people believe, Avith an addition of the most
odious and aggravating circumstances. But bo that as it will, this pre-
tended sacrifice of infants, has many times occasioned a gi-eat mmiber of
Jews to be massacred like animals ; and at the same time this pretended
sacrifice was of no small emolumeiit to the Roman Catholic Cluu'ch, who
under that specious pretence seized on all the effects of the Jews.

The Jews have been likewise charged with an impious and profane
abuse of the sacred Host, and scourging crucifixes; and, indeed, they are
not absolutely to be justified upon all these articles of impeachment ; but

SUFFERINGS OF THK JKWS.

443

British Gov-
a to live in
em are from
s Jews often

in nifinufac-

with Africa,

luctions. In

s; a fow aro

IS, in private

But when

thpy (lid not
IS tlio invete-

liatl crucified
ngc the indig-

)ns, frequently
cjdness of some
nisccuidcd zeal,
im and bigotry
wn people have

lie countries, ii
icy have been
ofore the Feast
o testify their
luishmcnt from
tion of such a
)0 so impious
lot, and cannot
)n with it over
u-esent age, aro
m of the most
t will, this pre-
L-eat number of
this pretended
ic Church, who

Jews.
ni3 and profano
udeed, they are
,eachment ; but

this, we think, we may venture to say, that several have imagined that
it was for the interest of religion to lay sujh crimes to their chargo, as
for exam i)les, iit the boginiiing of the 14th CV-ntury, an Italian Monk ,
having concealed a crucifix under a dunghill, imputed that sacrilege to
the Jews, and caused them to be destroyeil v.ithout mere}'. They were
likewise accused of having jioisoned the waters of several springs and
rivers, and thtis caused a very great number of them to be destroyed.
This accusation originated, or tool: its rise from a certain ceremony
Avhich the Jews perform on the feast of their Ne\7 Year. On this day
they wend their way to tiio river, and throw into it any small missiles
they may have in their pockets, and p: oiiounc>,' the words : " And Thou
wilt cast all their sins into the depth of the sea."

Wo shall nov/ retui'n to those kinds of sufTotings, which so many
times has befallen vhem through the hands :". • wicked calculations of
their own p(jople ; yos, the most fatal blow \...ich they suflered at the
time when their Teniph; and City was destroyed, when above a million
and a half of human beings perished, some writers in the Talmud ascribe
to such causes. The Talmud, Tract Gittini, fol. 45, p. 2, contains a
description of Jerusalem, and other cities of importance, among which
Tur-IIanalkah (the light of the queen) and Bitter, which two cities were
the scenes of the bloody wars. It says : " For the sake of Kameza and
Bai'-Kameza, came the destruction of .lerusalem ; for the sake of a hen
and a cock, came the destruction of Tur-Hamalkah ; and for the sake of
a polo of a carriage, tho destruction of Bitter." It then goes on to
enlarge upon these subjects, and gives tlio following stoi'ies : " One of
the richest and most distinguished men in Jerusalem sent out his servants
to invite all the noble families of the city, the high priests, and the
members of the high court (Sanhedrin) to tho wedding of his daughter.
On the list of those who were to be invited, was a man with the name
' Kameza ;' but there A.'as anothei" man in ,,'erusalem with the name ' Jjar-
Kameza ;' and by mistake, the .servant invited tho latter instead of the
former, and he came. The house was iillod with guests, and all wero
already sitting around tlio tables, when the lord of the house appeared.
In passing around, to review and salute his guests, lie saw Bar-Kameza
sitting among them, with whom he had had some quarrel long
befoi'o that time. With indignation he bade him to leave his house
immediately, as he had never invited him. Bar-Kameza replied, that
he was invited ; and thinking that his old friend desired again to have
peace with him, ho accepted tho invitation and came. But the master
of the feast said that ho did not wish to be liis friend any more, and he

1 I

I;j:<'-\

444*

HA-JEIIUDIM AND MIKVEH ISRAEL.

') ,'■

M-

must thoreforo leave tlio liouso. Bar-Kameza oiTored him a sum of
money which wouUlpay half the expense of the feast ; but in vain. The
merciless man insisted that 13ar-Kanieza should leave, and he left it, with
a bitter sting in his heart. Returning to his house, he said to himself :
' Because all tho Rabbins, wise men, and priests sat at table, and made
not even an attempt to reconcile that inflexible man ; and I, deeply
ashamed, was compelled to leave the house, I will go and put a stone in
their way, upon which they shall stumble, and fall, and ])erish.' And
off he Avent to tho Emperor in Rome, ;iiul being permitted to appear
before him, ho said : * Cicsar, my lord, the Jews i-ebel against the©.' The
Em^jeror replied : * How shall I know that thou sayest the truth ? My
vice-regent makes no mention of a rebellion in his last reijort.' Bar-
Kazema said : * It is still secretly preparing ; but try them, send them a
young heifer, a year old, without any blemisli or spot, to be offered for
thee as a burnt ofllering, and sue whether llioy will accept and offer it.'
The ]']niperor did so ; he sent an heifer M-ithout blemish to the high
priest in Jerusalem, through a special messenger, requesting that it
should l>e offered upon the altar of Jehovah in his behalf. Cut Bar-
Kameza, either in agreement with tho messenger, oi* stealthily, made a
small cut in the lips of the heifer ; and, of cour.-ie, she was not accejited.
The messenger returned to tlin Emperor with tho .sad report that the
Jews rejected his offering, upon which he commanded Vespasian to go
up to Jerusalem, with a miglity army to punish the rebels ; and thus the
bloody war connnencod which terminated in tho destruction of Jeru.salem
and the Temple."

But we come now, to tho other two stories, which follow immedi-
ately the one above related, " For tho sako of a hen and a cock, Tur-
Hamalkah was destroyed." It was customary among tho Jews that they,
on the occasion of a wedding, took a })uir of chickens, as a symbol of
fruitfulness, bearing them upon painted sticks before tho i)iocession,
from tho house of wedding to the synagogue, and back agai)i ; and then
killing and preparing them as a meal ft)r tho young married couple. On
such an occasion, a party of Roman soldiers passed through tho city, and
in their ijisolence, seized the fowls from tlio bearers, and mocked at the
indignant Jews. B\it tho people*, who considered themselves offended in
their religious liberty, crowded to tho spot, and massacred the soldiers, of
whom only a few escaped, to carry tho sad news to tho governor of the
province. As soon as tho Emperor received information of what the
Jews had done, he sent a mighty army to punish them. Ono hundred
thousand Romans with drawn swords entered at once the unhappy city,

SUFFERINGS OF THE JEWS.

445

I a sum of
I vain. The
! left it, with
to himself :
le, and made
id I, deeply
ut a stone in
•erish.' And
ed to appear
at thee.' The
3 truth 1 My
rei)ort.' Bar-
, send them a
be oftercd for
i find offer it.'
1 to the high
testing that it
alf. But Bar-
althily, nmdo a
s not accepted,
i-eport that the
^lapasiau to go
; and thus the
111 of .lerusalem

foUov/ immedi-
ul a fock, Tur-
1 Jews that they,
as a symbol of
kho procession,
Cain ; and then
led couple. On
irh the city, and
mocked at the
ives off(!iided in
ll the soldiers, of
rovernor of the
[on of what the
Ono hundred
unhappy city,

and began to massacre all who fell into their hands, so that the river
which ran througli the city waa filled with two parts of blood and the
third part of water ; for the city was so great and so thickly populated,
that while the Komans i-aged with death and destruction in several partg
of it, they in other parts had no idea of it, and continued in tlieir })lea-
Bures and entertainments, until the angels of death were ushered in upon
them like the thunderstroke on a sunny day.

The third part of the story says : " For the sake of a pole of a
carriage, Bitter was destroyed." There was agr.in, in this case, a custom
which became the fatal cause of the destruction of a large and densely
populated city. It was the habit of the Jews to plant a tree at the birth
of a child, and it was regarded as an especial favor of God, and a sign of
blessing and the prosi)erity of that child, if the tree grew up without any
injury, and, when the child married, or was given in marriage, the tree
was splendidly adorned witli ribbons and cords of all colours, and used
as a chupah-stick. Now it happened, one day, just when a wedding took
place, that a daughter of the Euijieror, with her suite, passed the city of
Bitter, and, in ono of the crooked streets, she had tlie misfortune to break
the pole of her carriage. Her attendants conceived the unliappy idea of
taking one of the young trees, which had just the thickness required for
a new jjo'e, and which attracted tlieir attention by being adorned with
colors, and overspread with an adorned and gilded canopy.

The conserpiences were the same as in Tur-IIamalkah. The {leople,
highly offended by such an attack upon their .so much cherished religious
cu8toi>^;5, rushed in crowds, and well armed, to the spot where the offence
was performed, and massacred the v.hole detachment of soldiers which
accompanied the princess. 8he herself escaped safely, in consequence of
the wise counsel of some old men, who possessed more prudence than
the others. Bitter Avas then besieged and taken, and all, witliout respect
to age, put to death in the most cruel manner.

But here we come to another subject which is very copioua and
extensive— it is the different persecutions and sufferings which the
Jews had to undergo concerning their false Messiahs and impostors.
One by the name of Bar C'ochba, was the first of those imposters. He
appeared the first among those false ^Messiahs. We mean the first after
the true Messiah. And what was the consequence of his impostership 1
The blood of the poor Jews fiowed like a stream into the ocean, and
even carried in its force stones with it. " And do you think," says the
record, " that the sea was very near to the city 1 No, it was a mile dis-
tant." There were many more imjiosters, as Hacam, Zcdebias, Sabathy,

mmm-

lb' "i

44G

IIA-JEHUDIM AND MIKVEH ISRAEL.

and a certain Daniel ; also, Tzeve, S:c., <tc. The result of all those false
Messiahs was that not only did they pay for their crimes with their own
lives, but unfortunately, tlio poor and wretched Jews suflered likewise*
And now we come to those persecutions which the Jews suffered in
almost ©very part af the world, where they had heconio dispersed.

First, the Jews suffered for their zeal in converting Heathens and
!Mohamedans to the Jewish faith. About fifty years afterwards, in
Germany, at Worms, several thousands of Jews were massacred. At
the same time a Hermit whoso name was lludolphus, sounded the
alarm against them under the pretence that charity required the total
extirpation of tho enemies of the Christian religion. Tliis man had
doubtless assumed a mission which was by no means conformable to
that of Jesus Christ, who had brouglit peace into the world, and
reproved His ajjostles, who, through a misguided zeal, were for having
tho Samaritans destroyed by lire from heaven. The i)crsecutions of the
Cru.sndes were general, and all European Jews felt the dreadful effects
of them ; but all those persecutions which we have already mentioned,
have neither been so universal, nor so violent as those of Spain, where
as already mentioned, thousands were bui-nt alive, thousands sold as
slaves, children dragged away before their jiarents, <tc.

Wo can with surety say, that not one generation 'from the
time of oiu' blessed Hedeemer, has passed, witliout witnessing such hor-
rible persecutions of the Jew.s — in short there is not a spot in tlie whole
inhabite.1 world whei'C Jewish blood cricth not out from the groimd,
except that of the new world ; for even in England tho Jews were not
treated with more humanity than in other Christian countrieii..

What we have already said, must bo, I think, sufficient to give an
idea to my Christian friendr., of the persecutions which the Jews have
Buffered from time to time in all parts of the world, and although it
must be confessed, that the Jews often brought themselves into trouble
through different excesses which were equally criminal — yet tho most of
their persecutions were, however, frequently grounded on enormous
crimes imputed to them bj' the wickedness of some ])articular man, and
which tho illiterate and vulgar out of misguided zeal, punished with all
tho rage and resentment that enthusiasm and bigotry could inspire them
■with. , '

And now, dear Christian friends, sup])0sing the question were to
be asked : Why are tho Jews so much persecuted a: A afflicted? Is it
the hand of God and his wrath which rests n2)on them, or is it a mere
fate 1 Our ansv^er is : We must bo blind not to see in it the hand of

SUFFERINGS OF THE JEWS.

447

ill those false
ith their own
ired likewise'
'S suirered in
perseil.

Heathens and
fterwards, in
assacred. At
sounded the
ired the total
riiis man had
ouformable to
le world, and
ere for having
ecutions of the
ilrcadful effects
idy mentioned,
• Spain, where
(usanda sold as

ition «from the
jssing such hor-
)ot in the wholo
•om the ground,
Jews were not
trico..

dent to give an
I the Jews have
Imd although it
03 into trouble
yet the most of
d on enormous
icular man, and
knished with all
lid inspire them

liiestion were to
1 afflicted? Is it
,, or is it a mere
In it the hand of

God, and seeing it we cannot but admire and adore it ; for what otlier
probable acccount can they themselves give for their long captivity, dis-
persion, and miseries, but that they have to bo the monuments of God's
justice. But is there not after all a special reason given us for their
sufferings in the word of God ? It is a question well worth the inquiry.
There is, however, another impox'tant question which you will permit nio
to anticipate, and that is — Why are the Jews afllicted by God with a cap-
tivity wherein they are now, and which might bo termed the perpetual
wrath of God — for it does not seem to have an end ? For more than
1700 years have elapsed pince they were made captives by Titus. Wo
know that their forefathers worshipped idols, killed prophets, and re-
jected the law of God. Now for all these transgressions they were kept
only 70 years captive in Babylon, and after the period foretold by the
prophets, God became propitious again to them, and led them back into
their own land — although, according to Scripture the wrath of God was
at this time even more violent than before, yet their punishmeni only
lasted 70 years. But now we see the wrath of God wherewith he
punishes them does not end, must it not necessarily follow from this,
th.at they must liave committed sins greater than those of their ancastors;
and again, since God does not punish a whole nation except from a sin
of which they are all guilty, it must follow, that the whole Jewish nation
is guilty of one crime.

Let us then, therefore, cast a serious glance into the word of God,
and see if we cannot fmd there some satisfactory answer. God spake bj
the prophet Amos (xii. 6) : " For three transgresfsions of Israel, and for
four^ I will not turn away the punishment thereof; because they sold tho
righteous for silver." All those who study the sacred books are, and must
be, Avell aware that the first of the four transgreiisions of Israel was the
selling cf Joseph by his brethren ; the second sin points to tho worship
of the calf on ]Mount Iloreb; the third to tho killing of tho prophets,
for which they lived 70 years in captivity ; but the fourth transgression,
which even in its language is separately announced from tho before-men-
tioned three, surely can be, and is no other crime, than tlio selling of
Jesu3 Christ, who, in fact, was sold after tho 70 years cajjtivity; for wer>
this not Bo, that is, that this selling of Jesus bo tho fourth transgression,
we should assign various crimes to Israel before the selling of Josephs
this, however, we cau by no means maintain, since tho testin.ony of the
book of Genesis is against us, for wo find tlio selling of Joseph to
bo tho first crime in numerical order laid on all the sons of Jacob ;
whilst the prophet Amos dwells distinctly on the fourth sin —

rnm^

ft! !

r
I

ii;

448

HA-JEHUDIM AND MIKVEH ISRAEL.

■I

the selling of the just one ; wherefore they were to come into this pre-
sent captivity, out of wliich God threatens tliem not to return when he
says : " And for the fourth I will not turn away the punishment there-
of." In like manner Ave read the word of God, through th« mouth
of the propliet Isaiah, ch. Ixv. 12-15 : "Tlierefore will I number you to
the sword, and ye shall all bow down to the elaughter ; because when I
called ye did not answer ; when I spake ye did not hear ; but did evil
before mine eyes, and did choose tliat wherein I delighted not. There-
fore, thus saith the Lord God : Behold ray servants Bhall eat, but ye
shall be hungry ; behold my servants shall drink, but ye Jihall bo thirsty;
behold my servants shall rejoice, but ye shall be ashamed ; behold my
servants shall sing for joy of heart, but ye shall cry for sorrow of heart,
and shall howl for vexation of spirit. And ye shall leaA-e your name for
a curse unto my chosen, for the Lord Go<l shall slay thee, and call hii
servanis by another name." There is no want of many more words to
prove that foj- the selling and rejection of llim, who is our Great Teacher
and Prophet, the unbelieving Jews suffer, and b-^lievers rejoice, for it is
visible to all the world that the people of the Jews have been, and still
are, BCA-crely punished for their infidelity and disobedience to that pro-
phet, and those are blessed by God upon earth who received the other
name. The prophecy is clear and expressive: Deut. zviii. 13, — "I
will raise them up a prophet from among their brethren like unto thee,
and will put My words in his mouth, and he shall npeak unto ih'.m all
that I shall command him, and it shall come to pass, that whosoever
will not harken unto My words which he shall speak in Mj name, I
will require it of him," — that is, I will severely punish him, as tlie He-
brew word signifies. This prophecy evidently relates to Jesns Christ ;
and has not this terrible denunciation been fully executed upon the Jews,
commencing soon after Jesus had iinished his ministry among them, and
His apostles had likewise preached in vain. Wc may be the more cer-
tain of this application, as our Saviour Himself not only denounced the
same destruction, but also foretold the signs, the manner, and tao cir-
cumstances of it ; and those of the Jews, who believed in His name, by
remembering the caution, and following the advice which he had given
them, escaped from the general ruin of their coimtry, like firebrands
picked out of the fire. The main body of the nation either perished in
their infidelity, or wefe carried captive into all nations ; and have they
not ever since persisted in the same infidelity, been obnoxious to the
same punishment, and been a distressed and miserable people in the
earth — the hand of God was scarce ever more visible in any of his dis-

SUFFERINGS OF THE JEWS.

449

I this prft-

, when he

icnt there-

;h« mouth

ber you to

so y/^hcn I

at did evil

)t. Thero-

cat, but ye

. bo thirsty;
behold my

}W of heart,

vir name for

and call his

ire vords to

rcat Teacher

nee, for it is

jen, and still
to that pro-
ved the other

iii. IS,— "I

ke unto thee,
nto thorn all

|at -whosoever
Itly name, I
1, as tlie Ile-

lyesuni Christ ;

jpnn the Jews,
pig them, and
tho m.ore cer-
Icnouuced the
I, fuid tao cir-
:is name, V)y
he had given
|ko firebrands
>r perished in
md have they
[oxioua to the
bcoplo in the
[ny of his dia-

peniatiouB. I, therefore, repeat once more, we must be blind not to see
that they liave long been monuments of God's Justice ; but we believe
they will become objects of His mercy again. And in the meantime we
will say with the apostle Paul — *' Our heart's desire and prayer to God
for Israel is, that they may be saved."

But tho question may be asked : how can God, who is a God of
love, visit the iniquity of the fatliers upon the children, if the fathers
have eaten sour grapes, wliy shall the teeth of the children be set on
edge? If the fathers hated the Lord, why should the children sufler
for it 1 And which question becomes graver still, when Ave read in Holy
Writ where it is distinctly stated : "The fathers shall not die for the
children, neither shall the children die for tho fathers." And when tho
prophet Ezekiel teaches in the word of God, "The son shall not bear
the iniquity of the fatliei , neither shall the father bear the iniquity of
the son," our first answer may be that the childi-en me as well unbe-
lievers as their fathers were. But we are permitted, by contemplating
our position in the material world, and comparing cause and effect in
human life, to conceive the justice of God in this great question, and
exclaim : Man thou standest perplexed and dejected on the portals of
wisdom, and darest not set thy foot on the threshold of its sanctuary,
because it seems shroiuled in an impenetrable veil ; but how, if within
thyself, within thine own heart, thou possessest the key to this mystery 1
Oast a contemplating glance within thine own bosom, and ask thyself
when, by voluptuousness and sensuality, thou hast impaired the faculties
of thy mind, and weakened thy body, and brought upon thyself diseases
which ruin thy constitution, and are inherited by thy children, must
not the children sulfer for the sins of their fathers, in dragging along an
existence embittered l)y sickness and ill health 1 Or, when, by intem-
perance and extravagance, thou hast squandered away thy fortune, and
spent a patrimony to which they have a rightful claim, and hast brought
upon thyself want and poverty, which prevents thee from giving thy sons
a proper education, which would entitle them to occupy an honorable
position in society, and gain an honest living, and train up thy daugh-
ters to become ornaments to societj-, and an honor to their sex 1 Hast
thou not handed over by thine own faults, thy children, and, perhaps,
thy childrens' children, to an existence embittered by penury, to a life
unblessed by education ; does not the sin bear its bitter fruit from gen-
eration to generation ! Or still, hast thou, through dishonesty, forfeited
tlie confidence of the world, and branded the name which thou hast in-
herited from thine ancestors untarnished, and which it was thy bounden

In,

■f !

4.50

HA-JEIIUDIM AND MIKVKH ISUAEL.

duty to leavti to thy cliiMreii nftor tlice witliout stuiu? Hast thou not
nia(h) thoni the iiilicritors of thy .sh;utie ? IFast lliou not bequeathed to
them the cant'jiii[)t whidi Lliou has uuiuieil, iiud of which they in a cer-
tain degree may be innocent 1 Is not tlie iniquity cf the fathers
vLsitC'il on the chihlron in the ninneritod disgnice vhich attaches
to theuj ? Or tliinkest thou this au injustice? Foolish thought!
Wouklst thou that God sliouhl subvert tlio order of things, and
chauTO for thy sake the eternal laws of cause and cli'ect, whici' rule
the material worhU Aiul as it is Avith this individual, so it i ith
whole nations. History teaches us how whole nations liail to expiate
the sins of their f^ithers ; how eniplre:i great and powerful, vanished
from the fac3 of the earth by exterminating wars and fearful pestileucea,
througli the crime.! and the depravity of their ancestors ; and yet God is
just and full of love, wh;) .shows mercy unto thousands of them that
love Tlim. Anil can this idea bo difficult for us to comprehend? l\lust
it not pre.-ient itself clearly before our mind's eye, when we reflect on
the f ite of the Jewish nation, which for nearly 1800 years has bowed
them dowii, and which the misdeeds of their ancestors have brought
upon them? Have not tlio pro])hets, in llowiiig and soul-stirring
lauguagc, portrayed to the fathers the future misery of their children,
and the suflerinf';> wliich tiie latter will have to endure for the sins of
thofjnner? And though the dispersion of the Jmvs, togetlier with
their sufferings, has been made instrumental in the hands of eternal
wisdom, to erect it as a living standard, and to i)rove the truth of
the word of God, their dispei'sions and sufferings are nevertheless the
just punishmont God has inflicted for the sins of their forefathers, who
said: "Let his blood be upon us and our children."

And now we como to another ])oiut. The fortune and circumstances
of the Jews hnvc had their revolution also. According to the zeal of the
jicople who Avere animated by the clergy, or by the political views of
Christian princes, and since the lleformation, at the time of Luther and
Calvin, circumstances have become more favorable to them. The Jews
have, ever since, established themselves to advantage in seA'eral Protes-
tant kingdoms. Holland was the first wdiich i^eccived them more
generously than any of the other Protestant countries. And novr, the
Jews are settled peaceably in all the Protestant countries. In short,
ever since men have begun to throw off the trammels of prejudice, and
the fetters of hatred and enmity, and wherever the dignity of human
nature has been respected, wherever the iron hand of ignorance and
bigotry ha.s ceased to crush virtue, that dignifies mankind to the dust,

suFFrnTxns; of thi: JF.wf^.

451

t thou not
iieathecl to
ly in a cer-
;he fatlier»
h attaches
I thought 1
hings, ami
whicl' rule
) it i; ith
I to exi»iate
al, vanished
: pestilcucea,
(1 yet God is
f them that
loud? "Must
we reflect on
rs has howed
lave Lrought

soul-stirring
iieir children,
or the sins of
tocrethar with
ds of eternal

the truth of
vertheless the
•efathcvs, who

1 circumstances
Ithe zeal of the
Ltical views of
Luther and
The Jews
leveral Protes-
111 them more
knd nov,-, the
In short,
[prejudice, and
^ity of human

and whei'cver contempt and oppression, that maketli i\ wise man nunl,
has vanislied away ; in a wonl, wherever j)ure C'iiristianity has erected its
banner, and tho love of Chrifjt v.'..s manifesteil and practiced, and only
there, the Jew wna, and is still jH^-niitted to prove that lit* likowino is
made in tho ima-ijo of Ood, and tliat ho ha-i proNervod many noMo tliinr^s.
many noble feelings, inseoarahlo from Itis former iaeatncHK.

And now my dtiir Clirlslian friends, let us consider, Uiercfurc, tho
design of the rejeotion of my l<elovod jicojilo, and your suloption in their
state, for in times past ye hav.' not believed C!o<l, yet have now obtained
mercy through their unbelief, ov!>!) so have these also now not bolievcil,
that through your mercy tliey also may obtain uiovcv. Let us remember
also, that "iuilvation isof tliejcws," "v.hoarelsrac'liti'S.to v.'hom pertaineth
the adoption and the glory, and tho covenants, and tho giving of tin;
Law, and tho service of God, and tho promises, wliose fire the fathei-s,
and of whom as concernhig the tiesh Cliris^t canui wlio is over all, (!od,
blessed for ever. Let us rejoice in tin; prospect of the Jew^ being
grafted again into the .f,ood olivo tren, if they continue not in unbelief,
and may our prayer be to Him who is our Lord and Redeemer, that He
may hapten the time, when their unbelief, to.^ether with their ]iersccu-
tions and sufTorings, shall be taken away, wlien Jew and Gentile will
walk hand in hand to the Temple of our Ijoi'd.

IfTuoranco

and

ll to tho dust.

Note. — To recount the hai-baritios wliicli tlic ''hiLsUan tiiitiotis r)f fluvopc havR
inflicted oil tlio Jews, would fill voluir.i's, mid tli.-ysliDulil op wiitlru uitli tears instcjid
of 'ink, Riid on sackoloth instead of p.archuu'nt. I'veiy Mpci'ics oi' aniioynnec, every
diabolical torture, every d^'I);isiii<^ iiaajje, every civllut of o[i])iol)riiH,i, every manifes-
tation of hatred and eontonijit has been exen-iscd atrainst tliein; their projiorty wr.s
ever rcfjarded as lawful prey; their persons were never secure from ill-treatment;
their lives were at tho mercy of ruthles'j rulers; everywhere tliey have been treated
by the Christian nations of Europe with contumely and wron:;; laws of the most
oppressive kind havt^ been euiietcil agaiu.st tliein; they could not testify against a
Christian in the civil courts; they were forci-d to wear l)adges designed to mark them
with disgrace; they were forbidden to iii.-.titute suits a'tainst Chii^tians in the courts
of law; they were made the foot-ball of king^ and prince,-, l)fing spurned now liithcr,
now thither, by the feet of petty despots; they were compelled to reside in certain
sections of cities, and locked in at night, and no Ciiristiiin servants or nnrse could
stay with, or attend them, tio inn for travellers could receive or entertain them; they
were in truth, what prophecy deelanvl they sliould be, " A byword and a reproach
among all nations." When Christian nations have thus maltreated and abused this
ancient people, do we v,-ondrr at their prcjuiiii'cs against Christianity.

Note 2.— Only a short time ago, n little I'.ea.saiit girl, in the village of Scliawlan,
was missed. Suddenly the report was spi cad that the child was kidniipiicd by the Ji a\ a

F1, ; ;

452

HA-JEHUDIM AND MIKVEH ISRAEL.

in order to make use of its blood in the Passover ceremonies. A judicial enquiry was at
once instituted, the houses of the neighboring Jews were thoroughly searched, but no
trace of the girl could be discovered. A month afterwards her body was found under
a mass of snow, which had begun to melt. The village priest tlien preached in the
church that the Jews, after having drawn the blood from the child, had buried the
corpse in the snow. The proprietor of the estate, equalling the priest in fanaticism,
made the same assertion. The excitement of the ignorant peasantry against the
unfortunate JeWs, thus spread farther dail}', and at last grew to such intensity that it
became really furious. All intercourse with the Jews of the whole district was cut
olf, and every Jew that dared to show himself in the street was assailed with hatchets.
Moreover, the leading Jews of Schawlan wi-n^ at once thrown into prison, there to
await their trial as murderers.

'}('

<l"

K%^,

(^uiry was at
chcd, but no
found under
aclicd in the
d buried the
11 fanaticism,
against the
ensity that it
strict was cut
vith hatchets,
•ison, there to

CHAPTER YIII.

THE RESTORATION OF ISRAEL.

Shall Israel be restored to their own land ? TJiulouhtedly thoy
shall if the promises of God are of litei-al fulfilment, as none can ques-
tion, who see in the past the mirror of the future; or perhaps, we should
say, who interpret promises concerning the future, by the precedent of
those whose accomplishment has become matter of histoiy. God gave
them the land in promise, so long ago as the days of Abraham. "All
the land which thou seest, to thee will I give it, and to thy sp.ed
forever." — Gen. xiii. 14-17; xv. 18; xvii. 7, 8; xxvi. 2, G: Exod. vi.
4 : Deut. xxxiv. 1-5 : Psalms cv. 1-5.

"In all parts of the earth," says a recent writer, "this extraor-
dinary people, whose name and sufferings are in every nation under
heaven, think and feel as one man on the great issue of their restora-
tion." This belief and the desire, is almost universal among the Jews,
and as far as Hebrew converts are concerned, there is scarcely one who
differs from this belief. If it be enquired, how, or by what instru-
mentality this great event is likely to be accomplished, we say, through
a signal intei'position of Hea\ en.

The desire of their restoration is interwoven in all their prayers,
more particularly those for their festivals. In their prayer for the feast
of the Passover, it is repeatedly said : " This year we are here, at the
next year we shall be in the land of Israel." Ptcad the following
predictions : Jer. xxx. 8, 11, 18 ; xxxi. 38-40 : Zech. xii. 1-18 : Is. xxvii.
12, 13 : Ezekiel xi. 17 : xx. 40, 42 ; xxxiv. 13; x.xxvi. 14, 28 : xxxvii.
21-28; xxxix. 28, 29: Ilosea iii. 6: Amos ix. 14, 15; and Zech.
xiv. 10, 11. Nor ought wo to lose sight of the prediction ot our
blessed Jesus Himself, who said : " And Jerusalem shall be trodden
do>cn of the Gentiles until the time of the Gentiles be fulfilled." —
Luke xxi. 24. Tlien the Jews will be converted, and return to their
own land, and rebuild and inhabit Jerusalem, that is, they will return,
in an unconverted state to their country, and then and there, "a nation
will be born in a day."

I must confess that up to a short time ago, I was not a believer in
a temporal but a spiritual restoration of the people of Israel. But the
more I search the scriptui'ea on this important subject, and my own
experience in connection with the state of the church, as well as with
the expei'ience of converted Hebrews in the Christian Church, tlie more

454

IT\-JEHUDDr AND MIKVEH ISRAEL.

I feel convinced that the Jews will be literally vestoretl to their
country.

" There is but one objection," says another Hebrew convert, " and
that is, that if the Jews are to return to Canaan before their conversion,
then it is needless to make exertion to promote their conversion."
Does it follow that because wo do not expect the national conversion of
our people till after their restoration to Canaan, that therefore no indi-
viduals may be converted before that time 1 The Apostle Paul said and
believed that my dear brethren, the sons of Abraham, would continue
under the influence of spiritual darkness until the fulness of the Gentiles
come in ; yet that did not prevent him from going into the synagogue
every Sabbath day, and reisouing with them from the Scriptures, that
Jesus is tlie Christ, the Son of God."

'-'.■a ■■

restored to their

•ew convert, " and
•e their conversion,
their conversion."
ional conversion of
therefore no indi-
Dstle Paul said and
ini, would continue
ness of the Gentiles
nto the synagogue
lie Scriptures, that

CONCLUSION.

It is but rarely that Christian authors afford us an opportunity
for expressing our satisfaction with the results of their researches in
the field of Jewish literature. They generally view Jewish events and
Jewish efforts through a distorted medium. In the most of their
eyes modern Jewish history has only a value in as far as it serves to
set off* events in our Christianity. Conii)arison — the real use of which
only consists in bringing out in bolder relief, either individual char-
acteristics, or the distinguishing marks of occurrences — are alas too
often only instituted by Centile writers on Jewish history, for the
purpose of exalting Centile virtues and Christian proceedings, on the
pedestal of Jewish viccs^ and Jewish misdoings. With the exception
of one or two, we arc not acquainted with a work in the English
language narrating events subsequent to the Christian Era, in a dis-
passionate manner, rer ^ .' to view and treat of Judaism independently
of Christianity. Ilowt much such a cooked up hLstoiy may be to
the taste of some, it cannot but raise disgust in the minds of the un-
biased Christian and Jew. A population like that of the Jews, existing
in full vigour, numerous, aiul in the possession of mental faculties
of acknowledged e\iporiority, of means and influence equal to those
enjoyed at any antecedent peiiod, eighteen hundred and sixty-nine
years after the object of its existence is supposed to have been
attained, nmst have an independent value, and still a mission to
fulfil. They may appeal to natural, profane and sacred history,
alike for evidence bearing out the correctness of this view. The
loveliest flower fades after it has produced seed; and the stateliest
tree is strijiped of its folinge as soon as it has yielded the fruit
which its boughs were laden, and bare and naked it remains until
the season comes for its renewed mission. No nation has i-emained on the
stage of the world one moment beyond the period necessary for the real-
ization of the idea of which it was the bearer. When its part is acted,
it either decays, serving to prepare the ground for successors, or is sud-
denly absorl-.ed by a vigorous assailant. The present Greeks do not
equal their ancestors.^ either in classic taste, or philosophic acumen, or in
valorous exploits. The virtues which distinguished the ancient Romans,
have not been transmitted to any of their descendants, if such bo any-
where still traceable. But the present Jews are actually more numerous
now than those that were conqtiered by Titus. Their religion is

mmm

m-'i

456

HA-JEHUDIM AND MIKVEH ISKAEL.

.V5M4i

IT*

mii

substantially the same. The idea then repi'esented by them, still forms
tlie standard round which they rally, and no decay can be perceived in
any of those virtues, and intellectual qualities, which marked them of old.
If anything, the unparalelled calamities and sullerings of two thousand
years, have frceil them from some vices with which they were reproached
of old ; softened down some of their faults, and brought out to great advant-
age some other powers latent for centuries. A captivity of eighteen
centvirics has been a furnace through which thoy not only have passed
unscathed, but which has actually reilned them of much dross ; yea, and
prepared them for the accomplishment of a Divine purpose. Can this be
said of any other nation 1 Have Assyrians, Egyptians, Greeks, or
Romans shown forth to advantage, after the sword of the conqueror had
pas.sed through their countries] The stream n.ay gain in size, yet not
in purity, as it flows onwards. Y(!t this is the pi'oeess exhibited by the
Jews as they are borne onward by the wave of time.

Can Judiaism, therefore, forming as we know it does, the main-
spi'ing and life-blood of our Christianity, really be so effete and worn
out as to be fit only to lay down and die 1 Can it be nothing e!se but
mummy embalmed, and with all its former greatness, glory, predictions and
promises bundled up, and buried eighteen hundred years ago, in the sepul-
clire out of which Christianity arose 1 Has Israel to play no part any more
on the platform of events to come ? I las the curtain over the prophecies of
Old and New Testament Scriptures concerning thorn been dropped
already 1 No ! There is vigor and intense vitality still throbbing in
every one of Israel's veins : its pulsations ai-e as strong as ever. Blind
they are, but not dead, for " blindness in part is happend to Israel,
until the fulness of the Gentiles come in." And so all Israel shall
be saved. Persecuted and hated they are, but not cast away. "God
hath not cast away His people which He foi-eknew." Dispersed they
are, but not forsaken : " For I am with thee, saith the Lord, to save thee,
though I make a full end of all nations whither I have scattered thee,
yet will I not make a full end of thee ; but I will correct thee in mea-
sure, and will not leave thee altogether unpunished." — Jer. xxx. 11, 12.

Blind they are, but not dead !

But — '* There is none to plead thy cause."

For — " All thy level's have forsaken thee."

Therefore — " I will restore health unto thee, because tJiey called

thee an outcast."
Brethren, my heart's desire unil j)rayer to God for Israel is, that
thoj might be saved !

0. Fbmhman.

Galt, March 12, 1869.

'VARD

tliem, still forms
11 be perceived in
irked them of old.

of two thousand
y were reproached
ttogreat advant-
;ivity of eighteen
only have passed
li dross ; yea, and
OHe. Can this be
ians, Greeks, or
he conqueror had
1 in size, yet not

exhibited by the

does, the niaiu-

• effete and worn
nothing e^se but

Y, predictions and
ago, in the sepul-
no part any more

• the prophecies of
m been dropped
till throbbing in
; as ever. Blind
ppend to Israel,

all Israel shall
st away. "God

Dispersed they
iOrd, to save thee,
e scattered thee,
rcct thee in mea-
Jer. XXX. 1], 12.

;uuse they called

Dr Israel is, that
Fbeshmak.