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THE JEWS
NINETEENTH CENTURY.
A COLLECTION
iS«0a$«i, iHtt)ie\09, mil i@i$tarttal j%oti(e».
OllIGIVALLY
PUBLISHED IN THE 'JEWISH INTELLIGENCE."
BY THE REV. W. AYER8T, A.M.,
OF ST. John's college, Cambridge;
ilvlGS SECRETARY OF THE LONDON SOCIETY FOR PROMOTING CHRISTJANITV
AMONGST THJi JEWS;
Formerly Missiona}-// to the Jews in Germany and Poland.
WITH A PORTRAIT OF THE LxVTE BISHOP OF JERUSALEM.
LONDON:
SOLD AT THE LONDON SOCIETY'S HOUSE.
3, CUATHAM-PLACE. BLArKFRIARS;
BY H. WERTHEIM, ALDINE < HAMBERS, PATERNOSTER-ROW; If A KHAR 1/
AND .SON, VICCADILLY ; AND BELLERIiY AND SAMPSON. YORK.
MDCCCXLVIII.
ALEX. MACINTOSH,
PRINTER,
GREAT NEW- STREET, LONDON.
StacR
Annex
q7\
TO THK
REVEREND ALEXANDER M^CAUL, D.D.,
OF TRINITY COLLEGE, DUBLIN,
ETC., ETC., ETC.,
Sj^is WH^^
IS AFFECTIONATELY INSCRIBED,
IN REMEMBRANCE OF THE VERY NUMEROUS INSTANCES
IN WHICH
HIS ADVICE HAS ASSISTED,
HIS EXAMPLE HAS ENCOURAGED,
HIS FRIEND AND BROTHER IN CHRIST,
THE AUTHOR.
2994GS3
PREFACE
The publication of the following pages has been
undertaken in the hope of giving greater publicity to
the information they afford, respecting the present
state and condition of the dispersed of the house of
Israel, They contain the substance of observations
founded on experience gained in more than tvrenty
years spent in humble, but earnest endeavours to
promote the spread of Christianity among the Jews.
The Author regrets that the publication of the
volume, of which by far the greater part had left the
press in March last, has been deferred through various
unforeseen and unavoidable causes of delay.
He is much indebted to his friend, Mr. J. C. Holm,
for his assistance in preparing the Survey of the
Foreign Missionary Stations, and for his aid in
arranging the materials of which the volume consists.
London, Dec. 30, 1847.
CONTENTS.
I. — Essays and Original Papers.
Jewish translations of the Holy Scriptures
The Jewish Synagogue Service .....
Jewish preachers and preaching .....
Jewish explanation of the motives by which the London Society
is actuated in seeking the welfare of their nation .
Talmudists and Anti-talmudists in Berlin
"Temple " of the Reformed Jews in Hamburgh
Service for the Day of Atonement ....
Death of an aged Israelite at Frankfort-on-the-Maine
Interview between a converted Jew and his father
Dr. Frankel and the Missionaries in Prussia
ITie three Moses .......
Jewish attachment to sacred literature unabated by poverty
and suffering
Popular prejudices against the Jews ....
Jewish testimony to the effects produced by reading the Hebrew
New Testament .......
Productions of the Jewish press at Jerusalem
A word in due season ......
What is the office of a Jewish rabbi ....
The Chasidim in Galicia .......
Anniversary of the arrival of the Protestant Bishop of Jeru
salem in the Holy City ......
Opinion of a learned rabbi concerning efforts for the conver
sion of the Jews ........
On the use of the Hebrew language ....
On the use of Hebrew in Jewish Divine worship
The Elect people .......
Early missionary labours of the late Bishop Alexander
1
13
23
36
41
46
50
62
66
71
76
83
8.5
91
93
95
97
100
105
107
111
114
117
120
n. — Reviews.
Rabbi Hirsch's Essays on Israel's duties in dispersion . . 141
'' Jeven Mezulah," or, Jews in Poland in the year 1848 . 152
VIU CONTENTS.
PAGE
Dr. Jost on the "Old Paths," &c. 156
Rise and progress of Talmudic influence . . . .160
History and literature of the Spanish Jews . . . . 166
The Confessions of a Proselyte — By Dr. Frankel . . .177
Memoir of Maria , a converted Jewess . • . . 187
The Itinerary of Rabbi Benjamin of Tudela .... 192
Christian Churches in Jerusalem and Syria . . . . 200
Wilde's Travels in Palestine 212
The Church of St. James 219
" The Spirit of Judaism " 227
The Jews in China 233
Eighteen Treatises from the Mishna ..... 240
The Talmud with a German translation 246
Sermon at the Burton-street synagogue, by the Rev. D. W.
Marks 249
" The Festivals of the Lord " 257
Jewish testimony to the effects produced by reading the Hebrew
New Testament ........ 259
" A Pastor's Memorial of the Holy Land " . . . . 260
" An Apology for the Study of Hebrew and Rabbinical Litera-
ture " 267
" Rabbi David Kimchi's Commentary upon the Prophecies of
Zechariah" 269
"Dr. Wolff's Mission in Bokhara' 276
" Modern Judaism investigated " 284
Eldad and Medad : a Dialogue, by Stanislaus Hoga . . 291
Interest taken in Jerusalem and Palestine . . . . 292
Funeral Sermons on occasion of the death of the Bishop of
Jerusalem ......... 296
The Jews in Great Britain ....... 301
III. — Historical Notices.
Reform among the Jews in London . . . . .311
Election of Chief Rabbi for England 337
The Annual Assembly of Rabbles 349
Oppression of the Jews 366
Religious Education of Jewish Females in France . . 382
Historical Survey of the Foreign Missions of the London
Society for Promoting Christianity amongst the Jews . . 389
London Society's Institutions at Palestine-place . . . 421
I.-ESSAYS AND ORIGINAL PAPERS.
^cbjtsf) translations of tije l^olg ^ctiptur^s.
One of the most important and encouraging signs of the
times, as it regards the welfare of the people of Israel, is
the desire which they manifest to procure copies of the
sacred volume. As many of them cannot read the original
Hebrew, so as to understand it without help, Mendelsohn,
the celebrated Jewish philosopher who flourished toward
the close of the last century, introduced the custom of
printing a correct German translation parallel with the
original text. This was a very great step. Before his time
very few of the Jewish nation were accustomed to read or
understand good and classical German. Among themselves,
and in their intercourse with other nations, they generally
made use of an imperfect and very irregular dialect, which,
although it contained most of the German words necessary
for the common purposes of life, was mainly indebted to the
Hebrew for all the terms employed in theological works and
religious discourses. Of course, the use of such a mixture
or jargon of two languages, often employed in a very
indiscriminate and sometiines in a very ungrammatical and
incorrect manner, was not likely to be favourable to regular
and sound habits of thinking.
It ia much to be deplored that the great Mendelsohn,
B
2 THE JEWS OF THE NINETEENTH CENTURY.
at the time that he taught his nation to write and
speak German, and showed them that the language of
modern Europe may be properly used in discoursing
on the most sacred subjects, did not at the same
time endeavour to establish the authority of the sacred
volume as distinguished from all Rabbinical traditions.
While, however, we most sincerely regret the unsoundness
which prevailed among the Jews of Mendelsohn's school on
the most vital points of religion, it is quite evident that the
Bible has made its way among the bulk of the nation, since
the time that they were thus led to read it in a tongue which
is familiar to them.
As a proof of this, we now propose giving a short account
of eight different translations of the Word of God, published
by the Jews during the last fifteen years,* which have fallen
into our hands ; saying nothing of some others which have
been published at Vienna and other places, as these are, for
the most part, merely reprints of older editions, or only
take in part of the Bible.
The very existence of such books is a very important
thing. It shows that the Jews have not lost that attach-
ment to the sacred volume which marks the national
character of that people. Amidst their ^videst wanderings
and their saddest falls, "they are those to whom were com-
mitted the oracles of God ;" and we heartily rejoice that their
attention is still turned towards the holy page their fathers
have guarded so carefully and studied so diligently. It is,
indeed, very remarkable that during the thick night of the
dark ages of the Christian Church, biblical learning was so
diligently cultivated as we find it to have been, judging
from those stupendous monuments of Hebrew learning which
we possess in the writings of the rabbles of the twelfth
century, as Abenezra, Bamchi, Rashi, and others, Avho,
with all their faults, deserve our warmest admiration for
tlieir unwearied diligence and patient research.
• This was written towards the close of the year 1839.
JEWISH TRANSLATIONS OF THE HOLY SCRIPTURES. 3
I. Mr. S. J. Cohen published a Bible at Hamburgh, \n
five volumes octavo. This edition has the Hebrew text and
the German translation on opposite pages. We believe this
to have been the first complete copy of the Old Testament
published by a Jew for the use of his countrymen in com-
mon German. Before this, only parts of the Old Testament
had been printed in common German, or they had used the
Hebrew character in printing, which makes the work inac-
cessible to a great portion of the modern Jews. The work
bears date 1824. Li the Pentateuch Mendelsohn is followed
with but sUght variations, although the translator does not
acknowledge it. This translation has never been very
extensively used, so that it is not often met with. Perhaps
the expensive form in which it was printed might prevent its
more general use.
II. Dr. Ileinemann published a Pentateuch at Berlin, in
1831, in five volumes octavo, containing the Hebrew text
with Mendelsohn's German translation in Hebrew letters in
parallel columns, accompanied by the Targum of Onkelos,
the Commentaries of Rashi and Mendelsohn, as also one of
his own, entitled Tttbnb "ilSa. The synagogue prayers
for the Sabbath are added at the end of each volume, as also
the riT^tacn, or lessons from the prophets. I have noticed
this edition here, as it would be wrong to omit all those
which have the Rabbinical commentaries ; and although I
have not yet seen anything more than the Pentateuch, I find
that Dr. H. has pledged himself to complete the whole
Bible ; he commenced printing the remaining books a
long time ago, but I do not know how far he has as yet
gone.
III. Dr. Johlson, of Franhfort-on-the-Maine, began to
publish his translation of the Bible in 1831. He published
a second part in 1836. This edition, which lias not yet
extended to the poetical books, is greatly extolled as being a
work of great labour and diligence. The high price at
which it is published is probably an obstacle to its use in
B 2
4 THE JEWS OF THE NINETEENTH CENTURY,
many cases. Although it only contains the German text
with occasionally a short remark on the different senses of
the original words, the price is 4s. 6d. for the five ])Ooks of
Moses, and as much for the next part, which would make
at least three times as much as the editions by Salomon
and Zunz.
IV. Dr. G. Salomon published at Altona a complete
German " Bible for Israelites." This Bible has neither note
nor comment. The name of each book is printed both in
Hebrew and in German at the top of each page ; and in the
Pentateuch the contents of each section are given at the
beginning of the same, in the same way as at the beginning
of the chapters in our common Bibles. This edition is
stereotyped, and was first printed in 1837 ; it has been
extensively circulated. It has, however, been complained of
as incorrect and loose in many passages. Dr. S. boasts, in
some " Introductory Remarks " to this Bible, that he is the
" first who has published a complete German Bible for the
children of his people." This is not true, except indeed it
be taken merely in the sense that Cohen, who published
thirteen years before him, added the Hebrew text on the
opposite page, and that in the edition with Commentaries the
German translation has been printed in Hebrew letters.
Cohen borrowed, indeed, Avithout acknowledging it ; but Dr.
S. has not translated the whole himself, so that in this sense
he is not the first.
V. Dr. Zunz edited a Bible, printed at Berlin in 1838.
This is also completed and is stereotyped ; and must cer-
tainly be considered as the best translation that has yet
appeared in this way, A chronological table is added at the
end of the work, in which Dr. Zunz fixes the date of events
much nearer that given in the margin of our English
Bible, than the common Jewish account does.
VI. Dr. PhiUppson has commenced publishing in Leipzic
an " IsraeUte Bible," containing the original text, a German
translation, and extensive notes, with woodcuts. This, like
JEWISH TRANSLATIONS OF THE HOLY SCRIPTURES. 5
the works of Zunz, Salomon, and Heinemann, is well
printed, forming in this respect a great contrast to many of
the common editions of Bibles and Prayer-books published
among the Jews. Many pages in Cohen's work are scarcely
legible. Dr. P. seems, however, inclined to outdo all the
rest in point of paper and printing. His Commentary con-
tains a great deal that is derogatory to the Holy Scriptures.
It will be a voluminous work if completed in the same way
in which it is begun. Three parts have already appeared,
containing 120 large octavo pages closely printed, and the
twenty-fifth chapter of Genesis is not yet finished.
VII. Dr. S. Herxheimer, rabbi at Anhalt Bernburg, has
also commenced a work of the same kind, containing the
Hebrew text, a literal German translation, and notes. It is
pubhshed on a smaller scale than the preceding, and the
notes are much shorter.
"When these works are further advanced it may be
desirable to give a fuller account of them than can now be
done ; at present it may suffice to observe, that both these
commentators belong to the Rationalist school. Dr. H. is
well spoken of as to his learning in the " Annals of Israel "
edited by Dr. Jost ; the text in this edition is said to be
" correct," and the translation to be a " good literal " one.
This work is published at Berlin.
Our Jewish brethren in Germany have a peculiar difficulty
to contend with, in their laudable endeavours to procure a
literal and faithful version of the Old Testament. It is
impossible to read a page of any one of their translations
without feeling how incomparably they fall short of Luther,
in point, force, vigour, and I may add, notwithstanding a
few antiquated phrases, of purity, as it regards the German
language. They may know the Hebrew grammar better
than he did, but I think any one who can judge impartially,
must admit at once that all that has hitherto appeared will
not bear any comparison with Luther's manly, scriptural
style. Luther was not so exact in a variety of passages as
6 THE JEWS OF THE NINETEENTH CENTURY.
may be required, and the Jews do well to attempt for
themselves to translate anew ; but there is something stiff,
forced, unnatural, in almost every chapter, especially in
Zunz's Bible, which is the best on the whole ; and this must
be felt by a great many, especially of the less educated of
their nation, who must find the forced imitation of the
original which has thus been attempted, to be rugged and
uncouth. As, however, this is a point which it would not
be easy to set in a clear light by any imitation of these
translations in the English language, and as it is of far less
importance than the great question, as to the fidelity of the
versio?is, it is not worth while to dwell longer on it, although
it could not be entirely passed over. It is rather a difficult
undertaking to represent the different versions satisfactorily
to an English reader : but as every one who cares for Israel
must feel interested to know how far they really give the
sense of the original, we wiU endeavour, as literally and
faithfully as may be, to give a specimen of the different
renderings as we find them in the copies before us : —
I. and II. Cohen and Heinemann, who both follow
Mendelsohn, translate Gen. i. 1, 2 —
In the beginning God created the heavens and the earth. But
the earth was unshaped and mixed, darkness upon the surface of
the abyss, and the Divine Spirit moving upon the waters.
III. Jolilson translates the same passage —
In the beginning God created the heaven and the earth. But the
earth was confused and waste, and it was dark upon the floodings :
a breath of God moved upon the waters.
rV. Salomon —
In the beginning God created the heaven and the earth. Never-
theless the earth was waste and desert, and it was dark upon the
surface of the abyss ; but the Spirit of God hovered over the water.
V. Zunz—
In the beginning, God created the heaven and the earth. And
the earth was desert and waste, and darkness upon the surface of
the abyss, and the Spirit of God hovering upon the surface of the
waters.
JEWISH TRANSLATIONS OF THE HOLY SCRIPTURES. 7
VI. Pliilippson
In the beginning God created the heaven and the earth, But the
earth was waste and confused, and darkness upon tlie flood, and
the Spirit of God moving upon the waters.
VII. Herxheimer —
In the beginning God created the heaven and the earth. And
the earth was a desert and emptiness, and darkness upon the
surface of the mass of water, and the breath of God hovering upon
the surface of the water.
Gon. XV. 6, is translated thus by the different authors
above-mentioned : —
Cohen and Heinemann —
Abraham believed the Eternal, and he reckoned this to him for
virtue.
Johlson —
And he believed the Eternal. This he reckoned to him for
virtue.
Salomon —
And he triisted God. And he reckoned it to him for righteousness.
Zunz —
And he trusted in the Eternal, and he reckoned it to him as
piety.
Philippson —
And he believed the Eternal. And he reckoned it to him as
righteousness.
Herxheimer —
And he trusted in the Eternal. And he reckoned it to him for
uprightness.
As the Bibles of Zunz and Salomon have been ste-
reotyped and very extensively circulated, it may be well to
add a few more passages from them.
Zunz translates Psalm ii. 12 —
Do homage to the Son, that he be not angry, and ye go astray on
the way ; for his wrath is soon kindled. Blessed are all that hide
themselves in him.
8 THE JEWS OF THE NINETEENTH CENTURY.
Salomon —
Do homage to the Son, that he be not angry, and ye perish
(the German is literally, go to ground) on the way, for his
wrath is easily kindled —
Blessed are all they who seek defence in him.
The last part of the verse is made by Salomon to begin a
new line, and has also the mark — to divide it from the first
part, which we have copied. This seems to be intended to
lead the common reader to refer the word " him " not to the
Son but to God, as mentioned in verse 11 ; as this is the
usual way of attempting to get rid of the argument for the
divinity of the Son, as implied when read in the natural way.
Zunz only puts a common full stop before the word "Blessed"
and does not begin a fresh line with the last clause. We
need hardly add, that in the Hebrew there is not the least
intimation of any division or separation of the words, more
than in the middle of the other verses of this or any other
Psalm. We cannot imagine any motive for thus separating the
clauses here, unless it be that which we have mentioned.
But although this is a liberty which ought not to be taken
in translating the sacred text, it must not be forgotten that
the translation of the first part of the verse is worthy of
particular notice. Most Jews, in argument, when pressed
with this text, maintain that the word "13, here translated
son, means purity. This is the explanation given by Rashi,
and although both Abenezra and Kimchi say that ~)2 means
son, to say nothing of a host of others, still we have often
had to encounter no small degree of contempt among the
Jews for translating the passage as it is rendered in the
English authorized version. It is therefore satisfactory to
see that in these two Bibles the point is conceded in our
favour ; as the passage is a very striking and important one.
Zimz translates Isa. ix. 5, 6, (or according to the English
Bible, Isa. ix. 6, 7,) —
For a child is born to us, a son given to us, and the government
is upon his shoulder ; and his name is called Wonder, Counsellor,
strong God, eternal Father, Prince of Peace; That the government
increase, and there be no end of the peace upon the throne of
JEWISH TRANSLATIONS OP THE HOLY SCRIPTURES. 9
David and in his kingdom ; to set up and to support it by duty and
right from henceforth even for ever. The zeal of the Eternal of
hosts does this.
Salomon —
For a child was born to us, a son was given to us, and the chief
power rests upon his shoulder, and his name is called : Wonder,
Counsel of the mighty God, of the eternal Father, Prince of Peace,
that he increase the chief power and the peace without end upon the
throne of David, and in his kingdom, that he establish and support
it by right and by righteousness, from henceforth and for ever. The
zeal of the God of armies will do this.
Dr. Salomon translates Jehovah by the word God, print-
ing this word in a different way from the others, so as to
mark its peculiar importance.
Both Zunz and Salomon translate n^b^H, Isa. vii. 14.
the young looman.
TaXxwz translates Isa. liii. 1 —
Who would have believed our information? And the arm of the
Eternal, upon whom hath it revealed itself?
Salomon —
Who would have believed what we now hear ? and the arm of
God — to whom hath it revealed itself?
Zunz translates Zech xiii. 7 —
Sword! awake upon my shepherd, and upon the man whom 1
have associated with me! is the word of the Eternal of hosts; smite
the shepherd that the sheep be scattered, and I will turn my hand
again to the spare ones.
Salomon —
Sword ! arise against my shepherd, and against the man who has
associated himself to me, saith the God of armies : Smite the
shepherd, that the flock may be scattered; but I turn my hand
towards the tender ones.
Johlson translates the latter part of Gen. xxxii. 31 —
I have seen divine Beings from face to face, and my soul was
delivered.
Zunz —
I have seen God face to face, and my soul has been delivered.
Salomon —
I have seen Angels face to face, and my soul was dehvered.
B 3
10 THE JEWS OF THE NINETEENTH CENTURY.
These specimens may suffice to show in what manner
these translations have been made.
It seems that the Jews in France feel the same desire to
possess and understand the Word of God.
VIII. Mr. S. Cahen has nearly finished his French trans-
lation of the Hebrew Bible with notes. We must, however,
lament the awful departure from rehgion and truth, which
we find to prevail in the translation thus offered to our
Jewish brethren in France.
It is sad indeed, that a son of Abraham should so far
foi'get his duty to liis God and liis rehgion, as to print
such a loose and incorrect version ; but at the same time,
it is delightful to find that there are those left in Israel
who cannot and will not sit quietly by and see the ark
of God thus trifled with. This, at least, is as it ought to
be ; God grant that the time may speedily come when all
the learned rabbles shall not only stand up for the verity and
authority of the prophetic page, but become themselves
apostles of Jesus, and follow in the steps of their fellow-
countrymen Peter and Paul, and be successful in teaching a
multitude to cry with heart and voice, " Hosannah to the
Son of David." In the meantime let us be thankful that
we have been permitted to see some of these our brethren of
the seed of Abraham thus engaged, and pray that God, of
his infinite mercy, may grant grace to the Church of Christ
that they may faithfully and diligently improve the present
opportunity, and give back to the Jews the sacred volume,
not in a wretched and j^erverted translation, but in purity,
simplicity, and truth, as God has given it, to make us all
Avise to salvation.
The following remarks occur in a communication from
Paris, dated September 1st, and recently published in a
German periodical : —
The edition of the Old Testament with a translation and notes
by Mr. S. Cahen, an Israelite, shows how far the Rationalists are
capable of going, and grieves every real friend of holy writ. The
JEWISH TRANSLATIONS OF THE IIOLV SCRIPTURES. 11
Hebrew text is the most incorrect which has ever seen the light
since tlie art of printing was disco\ered ; altliough the book is
enorniously dear, as the parts already pubHslied cost fifty-four francs,
— although they only extend as far as the fifty-fom-th chapter of
Isaiali, tlie common paper copy being published at six francs a part.
The notes contain the most striking proofs on almost every page, of
the pedantry and ignorance of the editor. Tiu-y are written with the
hardihood of Paine and the irony of Voltaire, although they have
neither the originality or the wit of those writers. Never did
Rationalism venture to sport so openly, so presumptuously witli the
Word of God ; here, for the first time, has it dared (by giving the
text, together with tlie translation and note, which pretends to
explain the text,) to represent to the reader, who would little expect
the cheat, that the Bible is a ridiculous — an injurious compilation.
Although every believer must long have felt pain at seeing so
many names on the list of subscribers, as published by Mr. Cahen,
it was a respectable Italian Jew who first raised his voice publicly
against this mischief. Isaac Samuel Reggio, of Gorz, who is him-
self celebrated as an author, expressed his opinion of the plan
adopted by Cahen in a letter to Mr. L. H. Lowenstein, which may
be read in the original Hebrew in the introduction to Mr. Lowen-
stein's edition of the Proverbs, with a CJcrman translation and
Hebrew Commentary, recently published in Frankfort.
Thus, then, we have eight different translations of the
holy Scriptures, either completed or in progress. The ex-
istence of these works demonstrates sufficiently the desire
and longing that exists in the heart of man to be directed
from above ; and the consciousness that this direction is to
be found in that old-fashioned too mucli neglected book, the
Bible. Notwithstanding the awful progress which Deism
and Infidelity have made in Israel, still thousands and tens
of thousands among them feel that they cannot do without
the Bible. Although Deism and Infidelity have dared to intrude
themselves, and in many cases to mar the work of ministering
the Word of Life to tliose who cannot read the original text
with sufficient ease and fluency ; still the number of copies
of these different editions which have already been sold, is a
testimony to the great truth, that the hope of Israel is not
entirely lost. Amid the ruins of the Talmud, and the oA'er-
flowings of unbelief, we still find in these repeated efforts to
distribute and procure the AVord of God, a cheering proof oi'
tlie truth of Jehovah's decree, as recorded by the prophet,
12 THE JEWS OF THE NINETEENTH CENTUllY.
Isa. Ixv. 8, 9 : " As the new Avine is found in the cluster,
and one saith, Destroy it not, for a blessing is in it : so will
I do for my servants' sakes, that I may not destroy them all.
And I will bring forth a seed out of Jacob, and out of
Judah an inheritor of my mountains." Yes, we weep over
the perversion of talent and the .unbelief of heart which has
led to many of the notes and remarks and renderings con-
tained in the above works ; but we may well say of the
whole, " Subjudice lis est.^' We have never heard a single
Jew say that he considered any one of the above-named
works as satisfactory ; they are estimated differently by
different persons, but aU agree in considering them merely
attempts. Dr. Salomon says of his own work : " It is
ended, but not completed," and adds, " I will never cease to
polish, and to correct, and thus to get rid of errors as well
as errata."
Notwithstanding much that we lament in them, we cannot
help observing that things have changed in Israel since the
time when it was made a matter of solemn discussion,
whether it be lawful to have the Bible in any other language
than those used in the Holy Land, and Rabbi Simeon, the
son of Gamaliel, maintained n''3*l'' sbs ')2nr"'tZ? "nTin sb
(see Talmud Megilla, fol. 8, 6), i.e. "It is not allowed to
write them except in Greek." The everlasting Gospel has
gone forth to all nations, and in all languages, and the Jews
who live in Germany and in France, feeling a strong desire
to read and understand the Word of Life, have given occa-
sion to the above-mentioned efforts to supply their wants.
It is indeed a very remarkable thing that in the above quo-
tation from the Talmud, an exception should have been made
in favour of Greek. This was in ancient times accounted a
secret language, and an account is given in the Talmud of
the manner in which the Septuagint was made, adorned,
indeed, with some circumstances which are doubtless
fabulous.
How thankful ought we to be, that the Almighty has
THE JEA\^S^ SYNAGOGUE SERVICE. 13
blessed us with a ti-anslation, not like tlie above, made in too
great haste, and containing too many marks of the private
opinions of individuals mixed up with the AVord of God,
but which, being the result of the united efforts of numbers
of men, as pious as they wei'e learned, and as learned as they
were pious, may be safely relied on, as a careful and faithful
representation of the original. It is obviously impossible
that our Jewish brethren should obtain such a version until
many years of painful and prayerful study have been be-
stowed on the work. May the Holy Spirit be poured out on
them, that they may see the glory of him of whom Moses in
the Law and the Prophets did write, and then they will be
qualified for the great work they have undertaken, in a way
of which they have now but little conception.
Among all the questions which are discussed with so
much earnestness at the present moment by our Jewish
brethren, there are but few which are more important than
those concerning the interests of the congregations of Israel.
There is, indeed, something very wonderful and extraor-
dinary in the history of the synagogues and assemblies
which form the centre and foundation of the religious com-
munities in Israel.
The earliest mention which is made of a synagogue
is probably to be found in the Psalms. Asaph complains,
Ps. Ixxiv. 8, " They have burned up all the synagogues
of God in tlic land." Some think that these were only
certain halls in the temple, in which the Israelites used to
meet together for purposes of religious instruction ; and the
14 THE JEWS OF THE NINETEENTH CENTURY.
original expression bw "^1271X2, certainly does not give us any
very distinct idea of the place where the assemblies alluded
to were held ; but, however, as in the preceding verse the
temple had ab*eady been particularly mentioned as the
"sanctuary" of God, and the "dwelling-place of his name,"
there seems to be great propriety in using the word here
chosen by our translators for expressing these congregational
and regular assemblies, as being probably something distinct
from the regular temple services, and as something Uke that
which we generally understand by the word synagogue. It
seems from Ezek. xxxiii. 3 1, that the people were accustomed to
come together, and "sit before the prophet and hear his words;"
and doubtless there were in ancient times something like
regularly-constituted congregations or assemblies, which met
at different places, in some regularly understood and acknow-
ledged place. Notwithstanding all this, however, the origin
of the synagogues, strictly speaking, is involved in obscurity.
We only know for a certainty that they were extensively and
regularly used in the time of Christ, and that the law of
Moses was thus diligently read and taught to the Jewish
people. (Luke iv. 16, and Acts xv. 21, &c.)
The vast importance of this institution is obvious. The
temple was destroyed at the time fixed in the wisdom of
God ; and the Israelites, who rejected the eternal unchanging
priesthood of him who by one offering of himself, once
offered, for ever perfected them who are sanctified, found in
the synagogue a point of union and strength. Their faith
and their hope, their nationality, and their very language
itself, have been maintained and cherished in the synagogues.
Amidst the wildest storms and the heaviest persecutions they
found refuge here. And it was, and it is here, that the
pious Jew, in the use of the Psalms of David, and in reciting
the promises of God as contained in the writings of the pro-
phets, awaits a better morning, which shall assuredly dawn
when they begin to look on Ilim whom they have pierced,
and mourn.
THE JEWISH SYNAGOGUE SERVICE. 15
The services of the synagogue were, doubtless, at first very
simple in their nature, consisting, probably, of the eighteen
pi'ayers or blessings, which are certainly of very ancient
date, and some of the Psalms wliich accompanied the reading
of the law, and the selected portions of the prophets, and that
imjiortant passage, (Deut. vi. 4, 5,) " Hear, O Israel ! the
Lord our God is one Lord ; and thou shalt love the Lord
thy God with all thy heart, and with all thy soul, and with
all thy might." But in the course of time different prayers
were added. It became customary to read the eighteen
prayers twice on each occasion ; first, each member of the
congregation praying for himself, in a silence so solemn and
strict, that if the King of Israel should salute any one thus
engaged, he would not dare to break off" his prayer on that
account ; and while praying, the feet were to be so placed
together as if they both made but one foot ; the head was to
be bowed down, and the heart directed to heaven ; and the
right hand to be placed on the left, and both upon the heart.
Thus tliree times every day, in the morning, in the afternoon,
and in the evening (see Ps. Iv. 17), every Israelite is bound
to repeat in solemn silence these eighteen prayers or bless-
ings ; and twice a-day, in the morning and afternoon prayer,
as soon as each individual member has finislied tliis part of
liis devotions, the minister of tlie congregation begins again,
and chants the whole, the congregation responding to him.
A variety of hymns for the service of the synagogue were
added in the tenth century, composed by Kalir and others,
wliich were introduced at different parts of the service, and,
Avith other additions, extended it to such a length, that on
several of the feasts it requires five or six hours, or even
more, to perform it properly ; and on the Day of Atonement,
no less than fourteen or fifteen hours. Many of these hymns
and prayers, thus successively added, contain allegorical and
cabalistic allusions to parts of the Talmud and the most
ancient writings of the Jews. They are chiefiy composed in
rhyme, and very frequently so contrived that the first letters
16 THE JEWS OF THE NINETEENTH CENTUBY,
of each line or verse either make up the Hebrew alphabet, or
the name of the author, or contain some allusion to some
particular passage of Scripture, or peculiar expression.
During the last few years a great many learned and intel-
ligent Jews have formed different plans for getting rid of
some or aU of these additions and encumbrances, and re-
ducing the worship to a more simple and natural form. In
Hamburgh they omit some of the prayers, use others in a
German translation, and introduce at different parts of the
service verses of hymns selected from modern German
authors, sung according to the tunes commonly used in
Christian churches. In Frankfort, it is supposed that the
reformed service wliich is held is merely supplementary
to the synagogue service, which is kept up in its ancient
form. Accordingly not a word of liturgy of any kind is
used ; and the Hebrew language itself is for the most part
lost sight of. As, however, a great part of the congregation
who assemble for the reformed service never attend at the
synagogue at all, it is evident that for them the wonderful
and astonishing bond of union found in the synagogue is
broken. But let no one suppose that the synagogue is thus
gradually becoming extinct ; no, thei'e is a strong feeling of
the necessity for communion, for some centre, some abiding
liturgy, some fixed custom, which shall be maintained and
held fast.
Dr. Creizenach, in the 3d part of his " Schulchan Aruch,"
just published, tells us that the Mosaic religion must be more
firmly established by a reform of the established usages in
the Jewish congregations. He says : —
" Five things are necessary in order to maintain and pro-
mote the fear of God in a congregation in Israel." (Page
37.)
1. "Books, in which all the duties of men, citizens, and
Israelites are distinctly and clearly taught in a language
intelligible to all."
" The book of books, the source of all particular duties,
THE JEWISH SYNAGOGUE SERVICE. 17
which an Israelite is bound by the religion he has inherited to
fulfil, is, as evexy one confesses, locked up as with a hundred
bolts, as far as rites are concerned. The reading of the sacred
volume with diligence and zeal cannot be often enough insisted
on ; but not in order to learn from it the external forms of reli-
gion : for as it regards this part of religious duty, the text of
the Pentateuch is, in proportion to that wliich is usually
observed, but like a grain of seed compared with the plant
which grows from it."
2. " The congregations in Israel are further in need of
spiritual guides, whose endeavour it should be to inculcate a
life in unison with the doctrine taught in the books."
3. *' The Jewish congregations need properly conducted
places of worship for the instruction and edification of the
people, and to enkindle the love of the young for the Jewish
religion and nation."
" Every one who is acquainted with the history of the
synagogue knows that these are the purposes for which it
was instituted ; and that, next to the Divine help, we are in-
debted to the synagogue alone for the miracle, that the
Jewish religion has weathered the fearful storms which it
has encountered for 2,000 years. In the synagogue the Jew
obtained strength to suffer, and to withstand the numerous
temptations to apostasy, through the exhortations and
instructions imparted by the more learned, through the
prayers which he offered alone, or in communion with the
pious congregation, and through intercourse occasioned by
diligent attendance at the place of worsliip."
" The visit to the synagogue was not only an act of piety,
it was an enjoyment afforded by religion, which made the
feast-days sacred and lovely. The child became intimately
acquainted with the fundamentals of Judaism in its earliest
years by attendance in the synagogue ; and thus the dearest
recollections of youth were associated with religion, wliich
penetrated the soul, and filled it with the utmost abhorrence
of falsehood and sin. Unhappily, in our days, the synagogue
18 THE JEWS OF THE NINETEENTH CENTURY.
has ceased to be of this use to Judaism ; a great part of
most congregations never visit it at all, and another part,
equally numerous, go unwillingly."
" The real sources of this evil are easily discovered. The
synagogue has ceased to have a salutary effect upon the reli-
gious education of the Jew^s. The fact that the Hebrew-
language is exclusively used in it, is sufficient to drive away
the great number of those who do not understand the same ;
as persons whose minds are but moderately cultivated, cannot
consent to sing and recite prayers for whole hours together,
of which they certainly understand but very few words."
"This is certainly very much to be deplored, as a thorough
knowledge of the Hebrew language is one of the brightest
ornaments of the Jews, a means of communication between
all the Jewish congregations on the surface of the globe, and
unites the present time with the past ; and this is the more
to be deplored, as the Hebrew language has not been written
more beautifully, since the time that the gift of prophecy
ceased, than it is at present, as is evidenced by the writings
of Rapoport, Bloch, Eichberg, Reggio, Luzzato, Blumenfeld,
and many others. And even, if it were possible to remedy
this evil, and the children in our schools, both male and
female, were taught to understand the synagogue forms tole-
rably well, a great many of the prayers contain things which
do not in any degree suit our present times and circum-
stances."
" 4. It is necessary that the doctrines and forms of the
Jewish religion should extend their sanctifying influence to
domestic life."
" Neither the school nor the synagogue can give true piety
if religion be wanting in domestic life, if the business of
every day be not begun and ended by acts of devotion to
God, if the gifts of God be received and enjoyed without
thankfulness, if sabbaths and feast-days be distinguished
from work-days only by a life of greater luxury. Many
piously disposed JcAvish fathers of families see all these evils
THE JEA\T[SII SYNAGOGUE SERVICE. 19
in their domestic circles, and have no means at hand to
remedy them. Shall they put the Hebrew prayer-book into
the hands of their children, and bid them recite this or the
other part of it ? The children will obey with unwilling
hearts, if they can spell Avell enough to do it ; their thoughts
will, in the meantime, be occupied on some other subject,
while they are reading, and they will lay it aside without
liaving gained a spark of real religion, like a burden which
they are glad to get rid of. The prayer-book may indeed be
used in a German translation, or other forms of prayer may
be selected, and this is sometimes done : but in this way the
family-service loses its analogy with that in public, and thus
looks like an institution sanctioned only by self-constituted
authority, like a separatical form of devotion, in which case,
if the forms chosen exceed the proper limits, it gets a
fantastical appearance. If liturgies which have some sanc-
tion be not made use of as a guide, it is not often that any
particular form is long adhered to ; improvements and
changes are introduced, till the whole is treated with indiffer-
ence and abandoned altogether. This is not a thing which
is to be feared merely — it has already happened in number-
less families : and this was certainly not always owing to an
effeminate love of convenience, which could not form a very
powerful motive in this case. Neither was it the wish to
get rid of every thing Jewish as far as outward observances
are concerned, (from which, indeed, many are not altogether
free,) which had the greatest influence."
We cannot help remarking, on reading these observations
of Dr. Creizenach, on the present state of the Jews, as it re-
gards their devotional exercises, how ardently it is to be de-
sired that they should hasten to join such an establishment
as our national Church. All the Jews to whom we have as
yet had an opportunity of showing our liturgy, as translated
into Hebrew, have been pleased wuth it. Dr. Creizenach
evidently feels the deficiency occasioned by the faults and
encumbrances of the synagogue services. It is certainly true
20 THE JEWS OF THE NINETEENTH CENTURY.
that the main body of the Jewish nation, or any other nation,
must pray in the language used by them in daily life ; but
still, as he himself says, there is something peculiar as it
regards HebreAv. In Poland, however, and among those whose
affections are more warmly engaged on behalf of Judaism
than in Germany, Hebrew is vastly better understood by the
generality. But whether the liturgy be used in Hebrew, or
in the vulgar tongue, the need of some standard, some fixed,
understood, intelligible, authorized form of prayer is very
great among those Jews who are getting tired of the
fables of the synagogue ; and although we do not agree
with Dr. Creizenach in all his views, stiU the remarks of
such an intelligent and able man are highly deserving of
notice.
He adds some very just and natural observations about
the delight which those feel who can remember the time
when, in early life, they joined in the solemn observances of
the feasts and services of religion, and the difficulties to which
the Jews are exposed in endeavouring to enforce a strict ob-
servation of their solemn days, which interfere so materially
with the business of life, as well as the want of some kind of
service for confirmation and marriage, suitable for the occa-
sion. He says : — "It is a gi-eat evil that when a daughter is
born no rehgious service marks her reception into the con-
gregation ; and this is chiefly the reason why the birth of a
daughter is not considered to be an occasion of joy in our
families."
5. " Jewish congregations must have schools in which the
young, both male and female, are taught the faith and duty
of an Israehte seriously and fully."
In speaking of the extent to which the instruction in reh-
gion ought to be carried in a Jewish school, Dr. Creizenach
observes : —
" Is it not most important that every Jew should know
how to distinguish between those customs which are derived
from the Pentateuch, those which were instituted by the
THE JEWISH SYNAGOGUE SERVICE. 21
ancient teachers, and those which liave been introduced in
later times by scrupulous rabbies or zealous cabalists ?
"Would it not be very useful if the teacher had an opportunity
in his instructions to speak against many observances which
are merely the offspring of superstition and a caricature of re-
ligion ? Tlie teacher is obliged to be silent on all these
things. For, so long as our established usages are not re-
formed, so long as more clear and correct explanations of the
law of Moses are not openly acknowledged by the Jewish
congregations, the teacher of rehgion cannot enter into any
lengthened explanation of Jewish customs, without being
blamed by some as a dark-minded zealot, and by others as a
self-constituted innovator."
And again he says : —
" I may well exclaim with Jeremiah, ' I am the man that
hath seen affliction by the rod of his wrath,' I have seen
how the wretched children were shut up in a filthy room for
ten hours in a day, and compelled by the rod to mumble over
the Talmud, without having been first taught the elements of
Hebrew, or made to comprehend the literal sense of the Pen-
tateuch, so that the most talented children left the school
without the least idea as to what the Jewish religion is ;
their heads were filled with incoherent fragments of the laws
about eating, the order of the feast, and Rabbinical jurispru-
dence, and they had been taught to use a kind of perverted
logic, which tends to show their skill in subtleties rather than
to help in the seai'ch after truth."
We must indeed remember that there are many who, like
Dr. Creizenach, have been educated in Tahnudical schools,
who would not speak so strongly of the misery endured in
them, but quite the contrary. There is, however, no doubt
that in many cases the superstition of the system does pro-
duce these melancholy effects, although better feelings and
habits do sometimes neutralize its degrading power, and leave
room for the exercise of much that is noble and kind in the
Jewish character.
22 THE JEWS OF THE NINETEENTH CENTURY.
Perhaps it may be well to add the theses which Dr.
Creizenach has republished in this work, as being nearly
connected with the particular subject of the foregoing re-
max'ks, and in eveiy way worthy the attention of every friend
of Israel : —
"1. The Talmud cannot be reduced to practice without
ordained teachers.
" 2. No authentic code of the Talmud has ever yet existed.
" 3. The Talmud has never been completed.
" 4. The Mishna is an incomplete work.
" 5. The Gemara is an incomplete work.
" 6. The academy at Jerusalem consisted of opponents of
the Talmud.
"7. The Talmudists have never agreed in interpreting
the Bible.
" 8. The Talmud contains only a small number of the tra-
ditional ordinances.
" 9. The authors of that part of the Talmud which is not
traditional do not pretend that their work is anything more
than the ordinances of man.
" 10. There is no ordination of priests among the Is-
raelites.
"11. Such an ordination cannot and dare not be again
introduced.
" 1 2. As there is no ordained clergy, every one is at liberty
to interpret the Scriptures.
" 13. The decrees of the Synod were only in force for a
time.
" 14. All these decrees lost their force when ordination
ceased.
" 15. The traditional ordinances have no higher authority
than the decrees of the Synod.
" 16. The Talmudists have introduced and abrogated
laws.
" 17. The Talmud does not admit of any exclusion of the
Agrada.
JEWISH PREACHERS AND rREACIIING. 23
" 18. The histories and interpretations of tlie Talmud
have no mystical sense, and very seldom an allegorical one.
" 19. The articles of faith of Maimonides arc not founded
in the Talmud.
" 20. The Talmud has never been followed in the spirit
of it.
"21. Moses has not introduced any ordination according
to the sense in which that word is usually taken.
" 22. The laws of Moses are sufficiently intelligible."
Dr. Creizenach says a good deal in explanation and con-
firmation of these theses ; but as they are for the most part
sufficiently plain of themselves, and this article has already
been extended beyond due length, w^e abstain from quoting
his remarks.
5^eb)ii3i^ ^reacfjcrs ant ^reaci^ing.
We can never sufficiently adore the goodness and mercy o
God, in that wonderful appointment in his Church, according
to which, " it pleases him by the fooKshness of preaching, to
save them that believe." But while we are thankful for the
blessings which are vouchsafed to the Church of Christ by
this ordinance of God, we are naturally led to inquire
concerning the state of our elder brethren of the house of
Israel, as it regards their use of this inq)ortant means for
edification and instruction. When Paul and Barnabas came
to Antioch, in Pisidia, and went into the synagogue on the
Sabbath-day, we are told, that " after the reading of the law
and the prophets, the rulers of the synagogue sent unto them,
saying, Ye men and brethren, if ye have any word of
exhortation for the people, say on ;" and when Jesus had
finished reading a portion of the Prophet Isaiah, in the
synagogue at Nazareth, we are told, that "the eyes of all
24 THE JEWS OF THE NINETEENTH CENTDRr.
them that were in the synagogue were fastened on liim."
These circumstances show, that it was an established custom
among the Jews at that period, that an address should be
delivered to the congregation, in addition to the reading of
portions of tlie Scriptures. It is indeed most likely, that
from the time when Ezra and those that laboured with him,
" read in the book in the law of God distinctly, and gave the
sense, and caused them to understand the reading," (Neh. viii. 8,)
it was usual to add something by way of explanation, when
the Hebrew text was rendered in Chaldee for the benefit of
those who did not understand the sacred original ; and that,
as in the course of time, after the destruction of the second
temple and the dispersion of the Jews, these Chaldee
interpretations were no longer necessary or serviceable, the
custom was in many places kept up, of adding some exhorta-
tion and explanation for the benefit of those who joined in
the services of the synagogue. There are several passages
in the Talmud which speak of "Sabbath keeping" and
" Sabbath preaching " as synonymous to a certain extent.*
Unhappily, however, those who engaged in preaching in the
synagogue, seem to have done but little in very many cases
for making the law and the prophets easy to be understood
by all. They abounded in allegories and dark sentences, and
vied with each other in striving to show their own ingenuity
in their discourses, rather than to lead to the sense and
import of the sacred oracles.
There is an ancient and widespread custom among
the Jews which prevails to this day, that on the Sabbath
before the Feast of the Passover, and on the Sabbath
before the Day of Atonement, the rabbi of the place
holds a pubhc discourse in the synagogue. There is,
however, this peculiarity in these old-fasliioned Jewish
sermons ; any person present is allowed to state any
* " Die gottesdienstlichen Vortriige der Juden," by Dr. Zunz, may be
advantageously consulted by those who wish for more particular
information on these points.
JEWISH PREACHERS AND PREACniNG, 25
objection he may be inclined to make to anything which is
said ; and the rabbi must then show his skill and knowledge
of the subject Avhich he has chosen by defending his positions.
This was not allowed in more ancient times, but must, when
done in a becoming manner, have added greatly to the
interest excited by the subject in hand. It seems, indeed,
that the ordinary mode of teaching the law, oral as well as
written, in the schools, which is something like the " hearing
and asking questions in the temple," (Luke ii. 46,) became in
process of time so general in the synagogues, that the
solemnity and formality of public and stated discourses was
almost lost sight of ; and thus every member of the congrega-
tion considered himself as a scholar rather than as engaged
in a devotional exercise. It is only a few years since, as we
were informed during our residence at Berlin, that, at the
large synagogue in that place, as the presiding rabbi was
preaching, the next in authority to liim objected to some-
thing which he said ; but the tone and manner in which he
spake did not seem to the preacher to be exactly that which
he had a right to expect from a junior rabbi, and thus a
violent altercation ensued, to the no small annoyance of every
one present. We cannot vouch for the exact particulars, as
we were not present at the time it happened ; but we are in-
clined to think, that there was some foundation for the state-
ment. We know certainly that such things most often have
occurred, and have tended to bring this mode of discussing
theological subjects into discredit among many of the more
enlightened and better informed Jews of the present day.
It may be of some service, in order to show the precise
state of things among the Jews, as it regards preachers and
preaching, to give a short account of the different sermons
which are usually preached at Berlin and at Frankfort-on-
the-Maine.* It would take up too much time to enter into
all the particulars, that might easily be brought together
concerning different places in Germany and Poland, and this
* Written in 1841.
C
26 THE JEWS OF THE NINETEENTH CENTURY.
is not SO necessary, as hitherto but little change has taken
place in the latter country. The ntt)~il or homiletical form
of allegorical exposition still prevails ; in the smaller towns
strangers often apply for leave to preach in the synagogue,
and both these and the regular rabbles in the larger places,
often display immense powers of memory, and no small measure
of wit and ingenuity, in their quotations and explications of
passages, both of the Bible, and of the Talmud ; but there is
no care taken for the unlearned and for women; it requires
frequently almost as much skill in the Talmud, and as
accurate an acquaintance with the letter of the sacred volume
as the preacher himself possesses, in order to follow him
through all the mazes of his subtle arguments, and abstruse
speculations or odd comparisons. In Berlin and Frankfort,
however, sermons are preached, diflfei'ing very much from
these as well as each other, both in manner and matter.
On the two Sabbaths above mentioned, the established
custom is carefully observed. The senior rabbi, at Berlin,
or rather, strictly speaking, the representative of the rabbi,
(for the Jews have not yet agreed about the final appoint-
ment of their ecclesiastical head) preaches in the Jewish-
German dialect. As this dialect is a mixture of Hebrew
and a corrupt kind of German, a great part of the members
of the synagogue cannot understand the sermon. During
the summer months the senior and the junior rabbi deliver
alternately, every Saturday, an exposition of the chapter of
the mnS "'piQ or " Sayings of the Fathers," appointed to be
read" at the afternoon service of the day. These expositions
are in the same dialect as the sermons, and are not attended
by the great bulk of the Jews. They are held in the great
synagogue.
Two persons preach regularly in the t2;"n^-n jT^Uj or
lecture-room, attached to the synagogue. Dr. Heineman,
who is well-known as the editor of many theological works
and books of devotion, gives an exposition of the n"i!OCn • or
section of the prophets appointed for the service of the day,
JE-VVISH PREACHERS AND PRE ACHING. 27
every Saturday morning at eleven o'clock. His discourse
usually lasts about an hour ; he commences without any
prayer, by reading his text ; this cannot be complained of,
as it is to be supposed that his hearers have attended the
regular service at the adjoining synagogue, which closes a
short time before. Dr. H. speaks in good German, quoting
largely in Hebrew from the Bible and Talmud ; but he
gives sufficient explanations of his quotations as he goes on,
so that any person moderately acquainted with the Hebrew
literature and with classical German may understand him
with ease. His discourses consist, partly of an explanation
of difficult expressions which occur in the text, and partly of
quotations from Rabbinical and Talmudical commentaries. Dr.
H. does not arrange his discourses in any particular order, but
speaks in an easy familiar way. He has a good memory and a
ready delivery, so that he has little difficulty in filling up the
hour with a variety of remarks and quotations, which do not
cost him mucli labour for immediate preparation. He has
generally about sixty or eighty hearers, chiefly the older
members of the synagogue. He also lectures every evening
in a similar way. On Sunday evening he begins the section
of the law appointed for the following Saturday, and goes on
with the exposition on the succeeding evenings until the
whole section is finished, the remaining lectures for the week
consist of an exposition of the Mishna or text of the
Talmud.
The other preacher at the tJ^m^n n"'2 is Salomon
Plessner. 'Mr. P. is a man of considerable talent. He
preaches once a fortnight, before the commencement of the
afternoon service in the synagogue. He begins his sermon,
like Dr. H., without any introductory form of prayer ; but
at the conclusion, in both cases, the Jews join in repeating
a short prayer called 27"^"Tp. This prayer is in Chaldee, and
is often used in their services, especially toward the close of
any particular act of devotion.
Mr. P. writes his sermons with great care, and I'eads them
c 2 "
28 TUE JEWS OF THE NINETEENTH CENTURY.
from a large MS., wliich lie places before liira. His style
of composition is very vigorous, and liis delivery impres-
sive. He endeavours to maintain the authority of the
Talmud in all its force, and vi^hen quoting it, or any other
Rabbinical work, he frequently introduces the passage by
some remark or epithet, showing his anxiety to gain the
respect of his hearers for his favourite authors. He is one
of the best preachers, as it regards the manner of preaching,
we ever listened to, and in this respect but little inferior to
the great masters of pulpit eloquence, who abound in the
Christian churches in Berlin. Mr. P. is very fond of the
oldest and best of the Rabbinical writings, and admits that
many of the most important doctrines of Christianity are to
be found in the ancient authorities of the Jewish Church,
who come nearest to the times of the prophets. He,
however, on one occasion, preached most violently against
joining the Christian Church. We were present and heard
the sermon. If we remember aright, the text was
Gen. xxxix. 9, "How can I do this great wickedness and
sin against God ? " His text had, however, but little to do
with the greater part of his sermon. After some introduc
tory remarks, he laid it down as a maxim, that Judaism
is the truth, and therefore, he that leaves Judaism leaves the
truth. He said, Judaism is truth, for God himself revealed
it from heaven, and those who leave it, can only be induced
to do so by worldly motives. Now, he said, there can only
be two cases supposed; the proselyte either obtains his
worldly object, or he fails ; if he succeeds, what can the
world aiford, what real satisfaction can he find in wealth or
honour thus procured ? and if he fails, how miserable is his
lot ; the world despises him, conscience accuses, and comfort
is nowhere to be found. Thus he declaimed at great length,
without once intimating that Christianity has any foundation
in Judaism, or any connexion with it. In this way he
avoided the whole force of the arguments which he well
knew bore hai'd upon his system. He has a larger audience
JEWISH PREACHERS AJsD PREACHING. 29
than Dr. IT., and is listened to by many with tlie greatest
attention.
But it is time that we leave the immediate precincts of the
synagogue, and turn to another building not far from it, in
which we find a different class of Jews. We mean the large
public school, under the care of Director Auerbach. In the
large room belonging to this school, a sermon is preached
every Saturday, at the close of the regular morning service.
At one time the sermon was preached immediately after the
reading of the law, but it is now deferred until the end of the
morning service. The Director and his brother, Dr. Auerbach,
preach alternately. The Director usually gives a plain and
simple exposition of his text, in which he confines himself,
for the most part, to the Bible itself, as a guide in interpre-
tation, and thus silently does away with the Talmud. It is
to be regretted that he has not more commanding abilities as
a preacher, as his sermons often fail of the effect they would
otherwise produce, by not being regular and orderly composi-
tions. He sometimes introduces very weighty observations,
which would be more striking, if they were not accompanied by
some trivial remarks, which do not sound well in a sermon.
The Jews themselves often complain of this, as they are
anxious that their pi-eachers should not suffer by a comparison
with those in the churches around them. We fear that many
of them are not duly sensible of the value of that which is
really good in his preaching. They wish either for fine sen-
timental discourses, or for the witty allegories and fables
which they were accustomed to listen to in their infancy ;
and thus many valuable scriptural observations, which are
interspersed in the sermons of the Director, are too much
lost sight of.
His brother. Dr. Auerbach, preaches very much to the
satisfaction of a considerable class of his hearers. He has a
kind of pathos which they admire, and as he oftens speaks
in a sort of tender sentimental moving style, many listen and
admire. But except wlien lie treats on the providence of
30 THE JEWS OF THE NLNETEENTH CENTURY,
God, on which subject he sometimes introduces very appro-
priate texts in a forcible way, we never could find that his
sermons contained anything but fine words. He does not
preach Judaism, he does not enforce the law of Moses, he
does not uphold the authority of the prophets ; he seems to
have no system ; he lays no foundation, except it be a few
ill-defined good works, such as caring for the education of
children, or attention to conjugal duties ; his object seems to
be merely to preach, to talk awhile, and the only topic that we
can remember to have heard him introduce into his sermons,
with any real earnestness, is that already alluded to. Sometimes
he used to quote a passage from the Bible on this subject with
considerable effect, but with this important exception, the
dullest story in the Talmud, or the oddest conjecture of the
rabbles, seemed to us to be almost as interesting as the
Doctor's fine sermons, notwithstanding all the gravity and
solemnity with which they were delivered. He generally
preaches at Leipsic during the yearly fairs, and his sermons
are much admired, owing, we suppose, to their being well
composed, and containing nothing that can offend any one,
whatever his creed may be. As many of the Reformed
Jews now begin to see that their negative systems of
Rationalism or Deism will not bear investigation, and will
not do for poor suffering fallen man, it is to be hoped, that
the Doctor will also turn more to the Word of God, and thus
give his hearers more truth, not merely words well delivered,
but lead them with simphcity and earnestness to Moses and
the prophets, and insist on the great doctrines of revelation.
If he will do this, he then may indeed well deserve the
attention paid to his discourses.
The venerable rabbi, who for many years has presided over
the Jews, at Frankfort-on-the-Maine, follows the custom
before alluded to, of preaching in the great synagogue, both
on the duties of the Passover, and also of the Day of Atone-
ment. He reads his sermons, and is listened to with great
respect, which his age and character well deserve. The
JEWISH PREACHERS AND rREACIlUsG. 31
Jews seem, indeed, very generally to comply with the law,
(Lev. xix. 32,) " Thou shalt rise up before the hoary head,
and honour the face of an old man." In most cases which we
have known, the introduction of a young man as teacher in
a school, or as preacher or rabbi in a congregation, has been
attended with much difficulty, and given rise to a variety of
disputes and differences. But if a rabbi be once settled in
his office and have grown old, nothing can exceed the filial
attention paid to him. His person seems almost sacred, and
all the better feelings of humanity are brought into action in
a way that Avell deserves the respect and imitation of other
nations. If it were not for this circumstance, the situation
of the rabbi at Frankfort Avould be sad indeed, amid the
hot contentions of the different religious parties into which
the Jews are divided. Some are for retaining everything,
and some for reforming everything. Meanwhile, the old
gloomy inconvenient synagogue still stands, as it has stood
for many a long year, at the end of the remnant of the
Jews' street, in sad keeping vnih the wretched narrowness of
those straitened abodes to which so many thousands of our
elder brethren have in successive ages been confined, by the
unkindness of their fellow-citizens. But dark and dull as it
is, there are not wanting some tokens of former greatness ;
it is a substantial building, and there are a few ornaments
which tell of the wealth and devotion of some of the house
of Jacob. Perhaps the time is not very distant, when the
Jews will unite in their views so far as to allow the ancient
edifice to give place to one more suited to the wants of their
body ; but until they agree as to the manner and form of the
intended erection, and the services to be performed in it, we sup-
pose Talmudical sermons will still introduce tlieir most solemn
feasts in compliance with the custom so Avidely established among
the Rabbinical Jews. The sermons of the rabbi are in Jewish-
German, which of itself would render them useless to most
of his hearers, and his articulation is so indistinct, that very
few can follow him in his discourse, except those who have
32 THE JEWS OF THE NINETEENTH CENTURY.
long been accusfomed to liear him. In addition to tliese
sermons, a lecture is delivered every Saturday morning by
some private individuals, who do not stand to preach in the
same place as the rabbi does, but assemble their hearers near
the opposite end of the synagogue, and address them in a
more intelligible style. These persons are esteemed on
account of their Rabbinical learning. We once heard an
exposition of a text of Scripture in one of these lectures,
which may be worth mentioning, as showing what the doc-
trines of self-righteousness may lead to. The lecturer had
selected the portion of the law read on that day in the
synagogue as the subject of his discourse. It begins, Deut.
vii. 12, " Wherefore it shall come to pass, if ye hearken to
these judgments, and keep, and do them, that the Lord thy
God shall keep unto thee the covenant and the mercy which
he sware unto thy fathers," &c., &c. As these words ex-
press a condition, he naturally took occasion to insist upon
the necessity of keeping the law ; but he represented this
as meritorious to such a degree, that he said the word Q3n,
(Numbers xi. 5,) which we translate "freely," i.e. with-
out paying for it, denotes an expostulation with God for
giving them no reward for keeping the law ; it is as if they
said. In Egypt thou gavest us " fish, cucumbers, and melons
freely," we had not then received the law, we did nothing to
merit, to deserve those good things ; but now we have a
great variety of statutes and ordinances which we keep, and
obtain not so much reward as at the time we did less. It
really seemed, according to the tenour of his remarks, to
have been rather excusable in the Israelites that they thus
murmured against God, for withholding that which they had
a right to expect, as the consequence of their obedience.
He gave himself a great deal of trouble in explaining Psalm
cxxxi., " Lord, my heart is not haughty, nor my eyes lofty,"
&c. It almost seemed to us, that he was afraid this would
be thought to militate against his scheme, as he was very
diffuse in pointing out certain tilings, which a man might
JEWISH PREACHERS AND PREACHING. 33
look upon with complacency and self-gratulation, as if David
liad really ground and reason to be satisfied with himself
as it regards many actions of his life. Thus, in short, the
whole sermon was a direct contradiction to those expressions
of self-abasement, which we are taught in so many passages
of Scripture to use, saying with Isaiah, that " We are all
as an unclean thing, and all our righteousnesses are as filthy
rags ; " and with Daniel, " We have sinned and rebelled, and
committed iniquity, and done wickedness." God's promises
are indeed conditional, he does require unreserved obedience,
and woe be to those who withhold this obedience ; but we
are warranted by Scripture to add, woe be to those who
fondly imagine that they have complied with the prescribed
condition, so as to have anything to claim at the hand of
God but punishment and death. I need scarcely add, tliat
the sermon resembled too much the general doctrines main-
tained in the Talmud.
There is a sermon every Saturday in what many call the
New Temple. This is a building connected with the Jewish
public school. Four of the teachers in that school preach
alternately. The service is distinguished by having nothing
Je^vish in its forms. An organ is played, and hymns are
sung before and after the sermon, just as in many of the
Christian churches.
Dr. Hesse, who is at the head of the establishment, is a
man of great intellectual powers, and well qualified for the
situation he fills in the school ; but he is by no means elo-
quent ; his sermons are dry moral essays, accurately com-
posed, but they contain very few references to the Bible, so
that there is not much in them to fix the attention of the
hearers.
Dr. Jost, the celebrated historian of his nation, who be-
longs also to this establishment, preaches in his turn. It
must at all times be interesting to listen to a man of such
extensive knowledge and great ability. He sometimes
refers to the history of Israel, as contained in the Bible, witli
c 3
34 THE JEWS OF THE NINETEENTH CENTURY.
great effect, and introduces many stinking observations,
which are clothed in beautiful language and well delivered.
It is most sincerely to be hoped, that his candour and love
for historic truth may lead him to a better understanding of
the Avhole of that revealed word, which alone can make any
one wise unto salvation.
Dr. Creizenach is much esteemed by many as a preacher.
He speaks with great earnestness of the history and hopes
of Israel, and, unlike many of the Reformed Jews, he
attaches great importance to their separate existence, as a
people dwelling alone and not numbered among the nations.
But it is not easy to say precisely what his ideas on these
subjects are. He sometimes refers, in the most impas-
sioned manner, to some of the peculiarities of Rabbinical
Judaism, as if he almost wished to maintain the whole
Talmudical system ; and yet, on the other hand, he com-
plains in some of his printed works most bitterly of the
bondage and bigotry which that system entails on its ad-
herents. He doubtless sees something, feels something of
those great truths, which were the hope of Abraham and
the consolation of Jacob in ancient times ; but as the temple
and the priesthood have long ceased to exist, as in times
of old, he is necessitated to patch up as a system, and
thus he takes a few fragments from the rabbles, and a few
from modern philosophy, and tries, with the warmth of a
lively imagination and a good degree of ingenuity, to form
some representation of religious truth. This is cause for
regret, to see men of powerful minds thus struggling and
toiling, as Dr. C. and many enlightened well-informed Jews
are now doing, and all with so little immediate profit. But
while we deplore the unsatisfactory result of their investi-
gations, there is a more cheering prospect opening in the
distance. Inquiry must do good. History is consulted,
facts are attended to and preferred to fables ; and sooner or
later, without all doubt, the great fact, that the Son of David
who was crucified at Jerusalem, did rise again on the third
JEWISH rREACIlERS AND PREACHING. 35
(lay for our justification, will be seen and acknowledged
among the thousands of Israel, who are thus stirred up to
iuquii-e and seek. They know not themselves what it is
they want, but they are uneasy, they are dissatisfied, they
are ashamed of their ancient superstitions ; the pride of self-
righteousness leads them too often to reject the message of
mercy from the cross of Christ ; but they find no other
foundation on which they can build ; and while we fear that
some will still weary themselves to no purpose, doubtless
many will not rest until they I'cst in Jesus.
Dr. Johlson is the other preacher in connexion with these
gentlemen ; he is deservedly celebrated as an eminent Pie-
brew scholar ; but there is very little that is cheering in his
sermons or the doctrines he propounds. His critical know-
ledge of the saci-ed text has not led him to a very intimate
acquaintance -with the purport of the message which God has
so wonderfully communicated to man by the instrumentality
of his forefathers.
The most distressing proof of the insufficiency of the pre-
sent system of religion taught in the new temple, may be
found in the hymn-book edited by Dr. Johlson, which is
used there. An icy coldness prevails in it, enough to make
any one who uses it downright melancholy, instead of stirring
him up to praise and joy. Great attention has been paid to
ensure correctness and elegance in the language ; but oh !
what a falling off", if those hymns are compared with the
powerful and heart-reviving compositions of Martin Luther,
Paul Gerhardt, and many other distinguished servants of
God, who have employed the German language to express
their faith and their love, their hope, that was not and could
not be put to shame, and their ardent devotion to the service
of God and the Lamb. Dr. Johlson has selected hymns in
the same metres, to be sung to the same tunes, but they are
more insipid than nursery rhymes, and contain, if possible,
less expression of religious feeling of any kind, than the
worst of those dull empty harangues, which are now so often
36 THE JF.AVS OF THE NINETEENTH CENTUEY.
introduced into the synagogues, as an attempt to satisfy the
craving of the Jews for something better and more substan-
tial than tlie instruction which has been hitherto afforded
them. The Jews long to imitate their Christian brethren ;
and it is a most awful consideration that they should have
found so much that was sufficiently superficial and indistinct
in the writings of so-called Christian preachers and poets in
Germany, which they could at once introduce into their own
services and sermons, without any material alteration. But
amidst all this decay and danger, we rejoice to know that the
love of the Bible is gaining ground among the more liberal
and enlightened Jews ; they have done much to get rid of the
superstitious encumbrances that stood in the way of their
religious improvement, and they have also done much to
learn and to propagate the truth. May the spirit of prayer
and of love be more and more poured out upon the churches
of Jesus, that thus those who have been made the happy
partakers of the blessings promised to Abraham and his seed,
may join in the earnest endeavour to witness to their inquiring
elder brethren of the riches and grace of Him in whom both
Jew and Gentile are one.
3feb3i.6f) (Jriplanation of tf)c iHotibfS tig toi^ici^ t^t
ilontion ^ocirtg is actuatrt tn srffeing tf)e toelfare
of tljctr ilation.
It is very painful to see how little some of the more en-
lightened Jews, as they are generally called, and as they
themselves usually affect to be called, really understand and
care for the hopes held out to them in those glorious pro-
phecies which form their rich inheritance. Thus they cannot
properly estimate the motives and conduct of those who hail
JEWISH EXPLANATION OF CHRISTIAN MOTIVES. 6 1
with joy the prospect which the Word of God sets before
them and tlie nations at large.
While the bosom of the pious but superstitious Jew swells
with hope, and many a Rabbinical devotee cannot even men-
tion tlie name of Jerusalem without tlie liveliest emotion, the
sceptical philosopher, in his short-sightedness, gropes at noon-
day, while trying to find some explanation for the excitement
that prevails among Christians as well as Jews. They can
neither deny nor overlook the fact, that attention is paid to
the matter ; and it is curious, though at the same time dis-
tressing, to sec how they indulge in speculation and fancy, in
endeavouring to account for that Avhich ought to lead them
to join in the prayers, which are now put up for the speedy
restoration of their people to more than their ancient privi-
leges and glory.
But we must not merely complain of the systems of philo-
sophy, falsely so called, and vain deceit, which have had so
baneful an influence on the Jewish mind in deadening their
hopes and expectations of the national blessings promised to
them ; for we must remember that a great source of this evil
is to be found in the very traditions and superstitions of
Rabbinism itself. Although the prayers and synagogue
hymns contain frequent and glowing allusions to the home of
their fathers, and the hope of returning thither — although
the Talmiul itself in very many passages distinctly acknow-
ledges and alludes to the covenant blessing which secured
Canaan as a permanent possession to the seed of Abraham :
yet still the whole system of the oral law tends to turn the
attention of its adherents J'ro7n the temple and its services,
fram Canaan and its privileges, to fastings and ablutions, to
prayers and observances, which very much supersede the
duties of the priesthood, and those sacrifices for which the
temple was peculiarly intended. There is something chilling
and mischievous in the whole system of self-righteous labour
enjoined by the Talmud, which acts most injuriously in this,
as in every other respect. It perverts the mind ; and while
38 THE JEWS OF THE NINETEENTH CENTURY.
the pious Jew sings with holy emotion, " Awake, awake ;
put on thy strength, O Zion : put on thy beautiful garments,
O Jerusalem, the holy city : for henceforth there shall no
more come into thee the uncircumcised and the unclean.
Shake thyself from the dust ; arise, and sit down, Jeru-
salem," (Isaiah Hi. 1, 2,) and for a season rejoices in the
believing expectation that God will hear and answer the
prayer which he has been taught to offer by the inspired
Prophet — yet still some, even of tliis class, cannot altogether
recover from the sickening, saddening effects, which the in-
cessant monotonous study of the oral law is so calculated to
produce. Wlien, therefore, a better system of worldly edu-
cation is introduced, and he shakes off some of the encum-
brances of that heavy yoke which the traditions of his fathers
formerly imposed on him, he does not always come forth full
of vigorous lively expectation of the things that are coming,
but is too often already more than half dead in his super-
stitions, and having lost much of that thankfulness for those
promises which do actually belong to real Judaism, is thus
awfully prepared to become an easy prey to that monstrous
Infidelity into which he desperately plunges.
The following extracts from an influential Jewish period-
ical, the "Orient," taken from the number for March 20,
1841, will show how strangely some individuals among the
Jews endeavour to explain the rise and progress of that
movement in the public mind, which is, as we trust, the
token and beginning of better days.
A correspondent writing from London says —
I continue my report of the proceedings of the Missionaries in our
metropolis. One of their chief efforts is to induce the Jews to take
possession of Palestine.
He then states, oddly enough, that this idea was origi-
nally started by Dr. M'Caul, in a passage which occurs
towards the conclusion of the " Old Paths," and adds : —
This intention is shown not only by the " Memorandum," and the
" Appeal of a Clergyman to the Jews," mentioned in my last report,
JEWISH EXPLANATION OF CHRISTIAN MOTIVES. 39
but also by a number of other pamjihlcts and even placards. There
also the old saying is verified, that every one contrives to find his
own opinions in the Bible. The Missionaries with much dexterity
explain Isaiah xviii. 1, &c., as if it referred to Great Britain, as the
country from whence Israel's deliverance, predicted by the Prophet,
is to begin, &c. &c. If you inquire the reason why the Missionaries
are so anxiously looking for this deliverance, the answer is, that the
restoration of the Jews to Palestine being a Divine prophecy, the
fulfilment of which cannot therefore be doubted, it is a duty to make
use of the present state of things, which have not been ordered in
vain by a Divine Providence, as favourable for the fulfilment of the
Word of God ; the more so, as this fulfilment is connected with so
many other prophecies touching the salvation of the whole world,
which can only be realized after the restoration of Israel as an inde-
pendent nation. Although we do not doubt the sincerity of these
gentlemen, when they give the above reasons, yet they are not a suf-
ficient motive for their multifarious eflbrts, which require much ener-
getic exertion, and all tend to one and the same object. We are,
therefore, justified in supposing that there nuist exist some other
secret motive. If I am not mistaken it is the following : — The Mis-
sionaries probably find a great obstacle to their seducing the Jews
from tlie religion of their fathers, in the fact, that in Europe that
nation, although scattered over so many countries, do yet, through
circumstances ])eculiar to this quarter of the globe, form an united
body, so that individuals serve as props and supporting pillars for
each other, and are thus enabled to resist attacks from without. But
if they succeed by the return to the Holy Land, in cutting off a por-
tion from the whole body, and in placing them there, at a distance
from the influence of the nation at large, where they would be isolated
and placed in circumstances favourable to their embracing Chris-
tianity, the work of conversion must proceed much more rapidly,
and with greater success. To this we must add, that although
several Governments may be favourable to the conversion of the
Jews, yet there are certain limits, in every part of Europe, beyond
which the Missionary cannot go ; but the case would be different in
Palestine.
Tiic Missionaries hope for a richer harvest in a country where
there are not so many restraints arising from laws and established
customs, and where the influence of the English nation is continually
increasing; and this the more, as so many distinguished men in
England take an active part in the work of conversion.
Although, therefore, we may look on the idea of a general restor-
ation of the Jews as a mere chimera, it is a matter of fact that, in
consequence of the favourable circumstances oflTered in the present
day, the Missionaries will have a very great field for their operations
in Palestine. This adds to the deplorable state of our unhappy
brethren in those countries. From witliout, the Jews there will thus
have on one side to sustain the hostile influence of French Catholics ;
on the other the rage for conversion among Protestants; and be-
tween both Mahomedanism, oppressing the unprotected witli an iron
40 THE JEWS OP THE NINETEENTH CENTURY.
hand. From within, they will feci the want of every kind of protec-
tion, and a total inability to avail themselves of any means of defence
which might offer, caused by the total want of education, and their
ignorance of the innate dignity of man. Such is the state of the
Jews in that country. It is true they are included in the provisions
of the Hatti-Scheriff of Giilhane. But of what use are laws in a
country where they are not enforced, and the authority that is re-
spected is founded on the arbitrary will of a despot ? Of what use
are laws to him who does not know them, or who, even if he does
know them, has not the courage to appeal to them, oi", even though
he have the courage to appeal to them, has not the means for en-
forcing his just claims in the highest quarters ? The light may burn
brightly — it cannot be seen by him whose eyes are covered. But
take off the bandages, and he will enjoy its brightness! If the pri-
vileges granted to the Jews are not to be mere fine phrases, — if the
return of occurrences like those which have recently brought so
much misery and sorrow upon Israel, is to be lastingly obviated,
vigorous measures must be taken, by which the evil can be not only
superficially but radically redressed.
If I have endeavoured in the above to give you a sketch of the
misery of our brethren in Syria, it has not been done with the inten-
tion of exciting a barren feeling of sympathy, which, perhaps, shows
itself in a mere shrug of the shoulders. No ; as the physician
anxiously inquires into the state of his patient, only with a view to
his cure, so I have represented to you the lamentable condition of
my brethren, in the hope of its amelioration. And what circum-
stances could be more favourable for effecting this purpose than the
present. Just now, when the attention of all our brethren in the
West is directed to the East, when we are about to immortalize
the remembrance of the proceedings of Sir M. Montefiore and
M. Cremieux by a lasting monument, — now is the best time
for effecting something lasting for our brethren in Syria. As a
token of gratitude to Montefiore, it has been proposed to erect a
statue, establish a college, or present him with a silver service, sub-
scriptions for which have been set on foot. I ask, could the noble-
minded man be better rewarded — could the memory of his efforts be
better and more forcibly perpetuated — could the contributions which
have been offered with true enthusiasm, even by the poorest portion
of the Jews of this country, be better applied than b)^ our going hand
in hand with him in the prosecution of his pm-poses, by entering
into the spirit of his noble-minded plans ? For the present I only
touch on this subject, which certainly deserves more serious atten-
tion, and I will, therefore, on another occasion enter more fully
into it.
41
Calmutrists antj antuCalmutiistsi in 15frltn.
Many people seem to think that all the Jcavs may be de-
scribed as belonging to one or the other of these two very
important classes.
There are, indeed, many decided Talmitdists to be found
among them — Jews who, with slavish anxiety and super-
stitious awe, endeavour to keep every part of eveiy law con-
tained in that vast compendium of human ordinances. These
persons have a decided opinion, and a distinct object of pur-
suit. Every hour, every moment, that can possibly be spared
from the pressing business of the day, and the necessary re-
freshment of sleep in the night, is devoted to the study of the
oral law. History and geography, poetry and romance, lite-
rature and science, light reading and serious study, are all
alike thought to be almost, if not altogether, unnecessary, if
not absolutely sinful. The acquiring a modern language, and
an attention to grammar, is abhorred as unworthy the care
of a son of Abraham, as dangerous to the higher claims of
morality, and repugnant to the holier and better feelings.
The Talmud, and the Talmud alone, is the object of research,
attention, and delight. As everything that ought to be
known is supposed to be contained in that work, and as the
life of man is not sufficient to complete the study of it, of
course every tiling that diverts the mind from this sole object
is thought to be inexpedient, if not downright wicked.
Then there are a TEyv af/ti-Talmudists — men who know
the absurdity of the Talmud and the mischief which these
hiborious trifles have brought upon their nation. They
see the folly and the danger of the system, and they are
determined to avoid it ; they take every fair and fitting
opportunity to protest against it, and would gladly see
every vestige of its authority and influence entirely done
away with.
But this last class is not numerous. Very few have any
42 THE JEWS OF THE NINETEENTH CENTURY.
distinct notion of tlie matter. A very large party would
gladly be free, but they know not how, — would gladly find
some resting-place, but they know not where to look for it.
Of this description of persons we have a striking example
in a letter addressed, a short time since to the editor of a
German Jewish newspaper, from which we have taken the
following extracts. The writer, like so many of his Jewish
brethren, has no acquaintance with "the truth as it is in
Jesus." He has never felt the comfort and power of the
Divine promises. He would gladly fear and serve God ; he
dreads the coldness and the death of indifference ; he
struggles against that degree of light which he cannot shut
out from himself, and tries hard to prop up some decent
semblance of a religious system, by retaining a part, at
least, of Rabbinical Judaism.
But we must let him speak for himself : —
Our condition is, it cannot be denied, a very bad one. It will
hardly be believed to what degree all religious observances
are gradually banished from our families by our habits of life,
which are hostile even to those harmless customs which cannot
give the least offence, and do not require any expense worth speak-
ing of. I will not now speak of the observances of the Saturday or
of the feast days ; it has become impossible, even for those who do
not merely sell by the yard, for many of our great manufacturers
to close their shops on those days. This is now acknowledged even
by the most pious Jews who have grown-up children ; they are
already painfidly compelled to wink at it, and to desist from such
accusations against a generation which has much to struggle with in
order to satisfy the wants which, in our days, imperatively press
upon every father of a family. Even in the houses of pious families,
it is necessary to observe the Christian holydays, on account of the
servants, the book-keeper, &c., even though the observance consists
merely in having better things on the table. This you will find in
every household, in the most pious families. But even the most
innocent customs and ceremonies which do not require any sacrifice,
disappear gradually, and give place to Christian ceremonies, the
origin and cause of which is not by far so holy and important as
those ancient ones.
Every one will acknowledge, for instance, that our little illumi-
nations on HDijn (Hanucha, the Feast of Dedication), are much
more rational and look much better, than the Christian rejoicings at
Christmasi You may certainly omit those illuminations, and for all
that remain a Jew, and you may keep Christmas without being a
TALMUDIST3 AXD ANTI-TAL.AIUDISTS IN BERLIX. 43
Cliristian ; every one, however, will acknowledge, that if the choice
is left to the Jew, he ought to prefer the former ; hut, alas ! the
choice is hardly now left him. You will scarcely helieve me, but so
it is, that Cin-istmas festivities have gradually crept into Jewish
houses, and supplanted the innocent rejoicings of our youthful days,
often even against tlie will of the fathers and mothers of the families.
This appears to be a trifle, hardly worth mentioning, and so it is
strictly speaking, but the moral impression it leaves on the minds of
our youth is immense. The jjlaythings, the habits of youth will
leave an indelible im])ression on the mind, and appear sacred and
delightful even in old age.
What can exalt oiu-selves or our religion more than the pride with
which we can say. We are Jews ? If in doing so we cannot boast of
superiority, we repudiate by that exclamation many errors, which —
we need not hesitate to confess it — are contained in the religion of
our Christian brethren ; but, alas ! it is becoming a matter of impos-
sibility to implant in the minds of our youth this noble consciousness
of indwelling power. This consciousness, will you believe it, is
overthrown by the toleration of our Christian fellow-citizens. The
playmates of our youth, have sometimes scared us away by abusing
us with, " You are a Jew ; " although it was painful to our feelings,
yet it called forth in nobler minds the pride of conscious dignity ;
but how is it now ? I must relate to you what happened to me the
other day ; I had bought a spelling-book for my child, which, as I
afterwards foiuid, contained the following pictures under the letters ;
for F a flag, for G a garden, for H a Hercules, for J a Jew, &c. ; the
child knew very well the representations intended for F and G, but
asked me to tell him what was meant by " Hercules " and "Jew."
Believe me, though at first the matter appeared ludicrous, it made
me very serious! And this child has still many things to go through.
Under the direction of a pious mother the Jewish customs and
observances are as much as possible kept up in the house ; but after
all, the Sunday, the day of general rest, is still more solemn than the
Saturday, even though the table be covered with a clean cloth, and
the parents occasionally should find time to go to the place of worship.
And although the child is pleased at the lights on the Feast of Ha-
nucha, Christmas remains deeper impressed upon its memory, more
especially on accoimt of the presents and playthings which follow in
its train, and which servants and playmates do not fail to keep up
the remembrance of. And, if he were asked, the child would per-
haps rather take me for a Hercn/cs than for a Jew.
When we were children, we were taught, before we were five years
old, to think of God the whole day, and religion was gradually mixed
up with our ideas ; but now we must look for amends from another
side The synagogue is to estal)lish schools for religious
instruction ! Is the synagogue also to compose the book from which
the children are to be taught ? No ! W' hich, then, of the existing
books is to be used for imparting the fundamental doctrines of re-
ligion, or who is the teacher of religion to be employed ! We have
one old Judaism, with its venerable representatives ; we have also
44 THE JEWS OF THE NINETEENTH CENTURY.
many new Judaisms, which diflcr not a little from each other
I think every one will acknowledge that before the directors of the
community can be called upon to provide the best form for religious
instruction, the question, which is the hesf relirjion, must first have
been settled ; but this does not exist anywhere but in the heads of
those who mamifacture reforms, constitutions, and institutions, in the
twinkling of an eye
Methinks I see already furtive glances cast towards Christianity.
Can Christianity help us? Do not, I beseech you, compare the
present reform among the Jews with the Christian Reformation !
Luther's Reformation was an honest one ; he swore on the Scriptures,
and no thought arose in his heart which deviated a hair's breadth
from the Word of God. That was the reason why his work suc-
ceeded, whereas now levity goes for courage, and dialectic skill, with
its diplomatic windings, for simple eloquent honesty
If any one does not appear to be aware of the fearful gulf which
separates the present Jewish generation from the last, let him look at
the old portion of the community, and let him then be told that the
children of those he sees there contrite and moved to tears, laugh at
the idea of a particular day appointed for the judgment of the
world ; if, after this sight, he still continues to think it easy to com-
pose a general form of worship ibr the edification of both sexes, you
may tell him upon your honour, he is a fool ! We must first have
a proper religion, before a proper form for religious instruction can
be provided ; the idea of prayer, as it exists in Judaism, nuist first
be explained, before forms of prayer can be composed. This latter
question would necessarily involve the doctrine of guilt, of sin, of
retribution, of grace, of forgiveness, of atonement, &c., and who,
up to the present time, has settled these questions? who will venture,
without still longer delay, rashly to decide on these critical points ?
If we consider our religion, as handed down to us from our fore-
fathers, we find the origin of it in the Torah, from which evei'vthing
is derived, and we have also that which has been founded on this,
and which, among the public, erroneously bears the name of the
Talmud. If we take it for granted that the Scriptures are binding,
the question then arises, whether the same is the case with the
doctrines of the Talmud ; and this question is the subject of much
controversy. The old party, the pious, contend, that during the
forty days that Moses was on Mount Sinai, God instructed him by
word of mouth in the interpretation of the written law, and that this
interpretation was handed down from generation to generation, until
the time of the compilation of the Talmud. Their opponents con-
tend that these interpretations are of human origin, and were called
for by the inadequacy of the scriptural laws for exigencies which
have occurred in later times. These are called Rationalists, and
although no decided fundamental principle has as yet been laid
down, it is easy to see that there is much ground for supposing the
principles of this doctrine tenable, and that, if they were called upon,
this party might fully justify the position they have taken up ; but
TALMUDISTS AND AXTI-TALMUDISTS IN BERLIN. 45
it would only be on the supposition that the Scriptures are binding.
Even on this supposition there are many obstacles in the way of
establishing this theory for practical application. This cannot be
wondered at, if we consider that we possess no solid fundamental
work in which the ])rniciples of this Rationalism are unalterably laid
down. But this difticulty is increased, yea, the very tenability of
rationalistic position is endangered, and nnist even break down, if you
do not acknowledge the binding authority of the Scriptures ; but,
alas that we must say it ! the Rationalists do not consider the Scrip-
tures binding
We are not blind, and zve will not be blind. It would, also, not
profit us in the least to shut our eyes, for falsehood never yet did, nor
shall it, if God still be with us, obtain the mastery in Israel. Do not
again cast your furtive glances towards Christianity ; for that was
honest in its day, else it would not have succeeded. He who searches
the hearts knows how I am grieved in my heart at this state of
things; but if you have an honest heart you cannot, you must not, be
silent, if you see this rotten generation forswear integrity for the
paltry lures of office, and yet dare to take its stand in history by the
side of those who were ready to saciifice their lives for their convic-
tions
The public requires conviction— honest conviction. I must
acknowledge, it esteems and loves also the honest convictions of the
old and pious, although it cannot agree with them. We can no
more pray in the spirit in which they pray ; we cannot join in their
hopes ; but we will not laugh in their venerable faces, when they
say, with'tears in their eyes, "-i-npn T>? □''^■ajn' HDm" (andbuild Je-
rusalem the holy city), and we will not exult in seeing them stand
alone in their grief, in their longing ibr days that do not arrive, and
which we do not pray for
The time will come — how soon we know not, but it will come,
when new-fashioned, rational Rabbinism will new model Judaism.
From categories taken from Scripture, worthy of oin- knowledge,
worthy of oin- age, it will renew the eternity of the old covenant,
and apply it to ])ractical life. Look at the present generations, look
at oiu- fathers and at our children! Where is tlie bond that unites
them ? Tell your children how your forefathers have been driven
from land to land, and how their blood has been shed, and for what?
They stare in innocent wonder, and do not understand you. It is
true the times of our pious fathers are passed, but our time has not
arrived. Or is it a time in which we fear to touch the mighty
elements, and rest satisfied with white-washing the fragile walls,
within which we will not live? and shall we leave this to our
children ? Our fathers were men of honour; they gave us, together
with their religion, the vital spark which animated them, and told
us to live as they did. But shall we give our children that which we
cannot possibly think to be a vital spark, and deceive them by hiding
it under a new garment? Is this our time? Let us confess it, our
time has not yet arrived ; and yet it must come and it shall come,
like every necessary event in history. We do not know when, but
46 THE JEWS OF THE NINETEENTH CENTURY.
a spirit will come, perhaps also an individual, full of all the learning
and the philosophy of our times, hut also filled with that Divine and
exalted simplicity which we meet with in all great reformers, in all
godlike natures, who have spoken with childlike simplicity,
intelligible to the whole world, and yet as great, as exalting, as
the Spirit which speaks to us so powerfully out of the Old Testament.
Was not Israel called to lift up a light for all the nations of the
earth, and is it possible that that spirit should have been lost which
penetrated into the soul of wild barbarians, bent their knees, and
elevated their hearts ? Single miracles may cease ; that which is
miraculous endures for ever !
"Cemple*' of ti)e irleformetr fcbjs in ?l^^mimr0.
The " Orient," No. 21, for May 21st, 1842, contains a trans-
lation of some remai'ks on tlie Jewish "Temple" at Hamburg,
which appeared in the " Jewish Intelligence " for February
last. The editor of the " Orient " gives the following reason
for inserting the article in question : —
Our motive in giving a translation of the above, is to give our
readers an instance of the presumption with which modern
intolerance passes judgment on our institutions, in its anxiety for
our conversion. It is unnecessary to add, that no Jew, of whatever
partjr, can assent to the opinions of the writer of this article.
It is not, however, quite easy to understand why it should
be presumption in any one to express an opinion concerning
a public institution founded for religious purposes. We have
been accustomed from earliest childhood to read about the
Temple. The altar and the high priest, the sacrifices and
the incense, and all the services of the sanctuary, ^vith aU
their splendour and mystery, their importance and their
solemnity, are objects most frequently present to our
thoughts, most dear to our affections, most intimately
connected with that dispensation of mercy, which is the only
ground of all our hopes.
" TEMPLE " OF THE EEFORMED JE"\VS IN HAMBUEG, 47
When Ave hear, then, that there is a Temple now existing ;
that among our own neighbours, in our own times, a building
has been erected and is now used, which bears the name so
famihar to our ears, or so interesting to our best and holiest
feelings, we cannot remain unmoved. Had it been a castle
or a pyramid, a pillar or an arch, it might reasonably have
excited our curiosity, and engaged our attention. But a
temple is a place of commanding interest for every one, and
must of necessity excite in the mind of the serious beholder,
either emotions of lively gratitude to God for whose worship
the edifice has been intended ; or sensations of keen regret
at the misapplication of the zeal which has led to an attempt
to serve our heavenly Father, in a way which is not
consistent with liis revealed will.
For this "temple" does not take its name from any of
those buildings in which a wretched and degrading idolatry
was practised ; it is called a " Jeidsh temple." It is intended
for the worship of the God of Israel, the true eternal living
God. The Jews are our brethren, their name is every day
on our lips ; we can never pray, never praise God, never
liope for heaven, never successfully attempt to escape from
that wrath to come, which we feel to be our just doom, with-
out referring to the message of salvation which we have
received from this very nation, without applying for
instruction to Him Avho taught in "the temple," and joining
in heart with those Avho trod the courts of that holy place.
Let then no one complain of us as intruders, if we give
utterance to our feelings and expression to our opinions, con-
cerning this or any other attempt made among the Jews to
establish services of a religious kind, or to promote that
which they liold to be right and true. We would treat them
and all men with candour and courtesy ; we have long been
accustomed to discuss questions of the utmost importance to
the well-being of man, with many of the most learned and
most distinguished members of the Jewish community, and
have been treated with the greatest kindness and forbearance
48 THE JEWS OF THE NINETEENTH CENTURY.
We have learnt much from them, and feel we can never
sufRciently x'egret the vast amount of prejudice and ill-will
which prevail among many Cliristians, and have so often
prevented those of our own community from better under-
standing the real excellency and worth which distinguish the
character of many of the sons of Judah now living among
us. But while we would endeavour to be in very deed
"gentle towards all men," we would ever hope to act
according to the direction which enjoins that in our love we
should "speak the truth,"
We would never forget that there must be some degree of
mistake and error in everything which frail man thinks, or
says, or does, and that we have the greatest reason to
say mN'*2ti7 VI2"'''!2; hut in this case the matter is too plain
and too simple, for us to feel much hesitation or doubt, as to
the correctness of the opinion we have expressed. Only let
a man of plain understanding and common sense read care-
fully what the Bible tells him concerning the "Jewish
Temple," and then let him visit the modern building we
have referred to ; let him go there, not in a spirit of vain
curiosity, still less of angry prejudice, and let him listen
attentively to the services performed and the sermons
preached ; let him look carefully at the prayer-book which is
used, and the hymns which are sung, and there can be no
doubt as to the result. A feeling of disappointment and
sadness must take possession of him. If he believe that the
ancient temple was anything better than a fond device of
man's invention, and that the priesthood was an institution of
God's appointment, he must moiirn over the change. He
must be moved to sori'ow when he looks around him, and
thinks that with the exception of a few occasional visitors
like himself, he is surrounded by the sons and daughters of
the father of the faithful, and the descendants of those over
whom David reigned, and the prophets taught ; and yet,
while Abraham " believed in God, and he counted it to him
for righteousness ;" while all the holy men of old, from the
"temple" of the reformed jews in Hamburg. 49
very beginning of the world, feared to draw nigh before God
without an atoning sacrifice ; yet these their children and
living representatives have tried to find another way. Left
to their own endeavours, they are not taught to pray for the
influence of that Holy Spirit who alone can sanctify our
souls ; they are not taught to look to Him who was
wounded for our transgressions and bruised for our
iniquities, and made his soul an offering for sin. They are
called upon to work out their own salvation, but not in the
way appointed by God, and are never taught that God
worketh in us.
David lives and reigns, but they seek him not.
(Hosea iii. 5.) The Holy Spirit has been promised by
him who cannot lie, and will not deceive (Ezek. xxxvi,
27) ; but they ask not for his help. We tremble when
we remember with what heartless indifference we have
often heard the sons of Jacob repeat the glorious word.-;,
bsi2 ]Vvih H21 " The Redeemer shall come to Zion."
When, at the conclusion of the service, we asked some of
the worshippers in the synagogue by whose side we had just
before been standing, engaged in silent prayer to the God
of Abraham that he would fulfil the petition in which we
joined most sincerely and most heartily, what they meant
by the solemn words they had just uttered, what was the
answer we received in a fearful majority of cases ? We
will not attempt to describe the tx-ifling manner in which
they too often confessed their apathy and their unbelief
in the promises of God. The inspired prophet has
described this sickening indifference in the volume of
trutli, and our eyes see, and our ears hear, the confirmation
of that which he was commissioned to declare, " They
say, our bones are dried, our hope is lost, we are cut off
for our parts." This is the despair of tliousands of the
worshippers in the so-called " temples " of the enlightened,
and the more correctly termed "synagogues" of the
orthodox Jews.
D
50 THE JEAVS OF THE NINETEENTH CENTURY.
But we sorrow not as those who have no hope. It
becomes us to look at the sad picture, and to mark the
pi'ogress of superstition and infidelity among the tribes of
the Lord. But while we would not palliate the enormity
of the evil and guilt which attaches to those who thus
forsake the living and true God, we would also thankfully
record the tokens of returning life among the nation of
whom we speak. If thousands are turned aside through
philosophy and vain deceit, and thousands are still fast
bound by the fetters of tradition and superstition, vast
numbers are searching for truth as for liid treasures ; and
there are thousands of the lineal descendants of Abraham
who are now living in the communion of the visible
Church of Christ, thousands who have openly and
solemnly confessed their adherence to David's Son and
David's Lord ; and we know full well that there are
thousands more who are anxious inquirers after the truth,
who are Jews and can assent to the opinions we have briefly
expressed.
S^rbice for tfie Bag of atonmtent.
The Day of Atonement is deservedly regarded by the Jews
as the most solemn of all the days in the year. The injunc-
tions for the observance of this day, as well as the purpose
for which it was instituted, abundantly mark its import-
ance.
The Jews in modem times, having no temple, priest, or
sacrifice, have endeavoured to find out something which
they can substitute for the solemnities of this most sacred
day, as enjoined by God. (See "Old Paths," No. 36.)
SERVICE FOR THE DAY OF ATONEMENT. 51
They fast and pray with a severity and diligence which
may well put the careless indiiFercnce of many nominal
worshippers to shame ; but fasting and prayer are not
appointed by God as the means for reconciliation for the
sinner. Vain is the effort to find any other hope for the
guilty transgressor than that pointed out by God himself.
(Lev. xvii. 11.)
The friend of Israel must naturally look to the religious
observances which prevail in the synagogue on this day, wdth
the deepest and most painful interest. He sees his brethren
of the house of Judah shrouded in their graveclothes,
thereby acknowledging that in consequence of the sins they
have committed during the past year, and in the course of
tlieir whole lives, they deserve to die, and are dead in the
sight of God.* He hears them mourning and sighing, and
confessing their sins, while they smite on their breasts and
stand barefoot during the exhausting services, which admit
of no cessation during the whole of the day. From a very
early hour in the morning till the return of night, there is
no intermission. It is one continued effort — one single
unbroken service. Early on the close of the preceding day,
the 9th of Tisri, the Jew, in compliance with the ancient
custom, Avhich makes the appearance of the star of evening
to be the commencement of the new day, had hastened to
the crowded synagogue, and joined in a long and affecting
service. And after the repose of a short night, those who
did not feel themselves equal to undertake a service
which should last the whole of the twenty-four hours of
which the sacred day consists, are eager to enter on the
solemn employments of confession, intercession, and suppli-
cation.
The very appearance of the synagogue on these occasions
• It is customary among the Jews, that when a marriage takes place,
the bride presents the bridegroom with a long white linen garment,
which is often highly ornamented, and is worn every year in the
synagogue on the Day of Atonement, and after death serves as a
shroud.
D 2
52 THE JEWS OP THE NINETEENTH CENTURY.
has something most solemn and striking in it. A vast
number of lights are kindled, as if in contrast with the
sadness and gloom which are strongly marked in the counte-
nances of many of the earnest worshippers ; and every one
present seems to join in the service with an anxiety of
attention which is sought in vain on other occasions.
Hundreds who during the rest of the year may be seen on
the Sabbath eagerly engaged in the pursuit of pleasure, on
horseback and in their carriages, or carelessly and quietly
smoking their pipes at home, in defiance of the injunctions of
the rabbles, who interpret the commands, " On the seventh
day thou shalt rest," and, " Ye shall kindle no fire through-
out your habitations upon the Sabbath-day," to the utmost
strictness of the letter, are now as serious as any in their
devotions. On ordinary Sabbaths they may be found as
busy and as worldly as any of their neighbours, engaged in
the avocations of commerce, or lost in dissipation ; but now
they fast and pray with fear and trembling, and hope to atone
for all their past neglect by a strict observance of this
particular day. Thus they sometimes call it the " Sabbath
of Sabbaths," in allusion to Leviticus xvi. 31, as if the
expression, pnStt? n'2W, afforded some kind of excuse for
hoping that this day could be in some measure a substitute
for the other Sabbaths of the year, as being peculiarly
solemn. Those who adopt this opinion seem to forget that
the same words occur in Exod. xxxi. 15, and are applied to
the Sabbath itself.
We do not, indeed, speak of this neglect of the Sabbath
in comparison with the Day of Atonement, as if it were a
prevaihng or general practice in Israel, for, on the contrary,
they very commonly make the most enormous sacrifices of
time and gain, in abstaining from their daily callings on the
seventh day, and on other festivals, as any one may see by
visiting the Jewish quarter in London, or any place whex'e a
considerable number of Jews reside, on those days. But
while a great number are thus strict and self-denying in
SERVICE FOR THE DAY OF ATONEMENT. do
their regular compliance with the requirements of those laws,
whose authority tliey wish to maintain, we cannot fail to
observe how great the eifect is wliich the return of the
annual solemnity of the Day of Atonement produces among
the thoughtless and indifferent.
We liave thus a striking proof tliat there is a strong
feeling, an innate conviction in the mind, which the most
hardened sinner, and the gayest votary of pleasure, can
scarcely overcome, that man is at enmity with his God, and
requires reconciliation, atonement, and a propitiation ; and if
the transgressor knows not the new and living way to the
Father, opened and consecrated by the blood of the Eternal
Lamb of God, he naturally turns aside to seek for other ways
and means to which he may cling, and thus endeavours to
drown the alarming voice of conscience, and find peace.
Vie cannot attempt to convey anything like an adequate
idea of the various prayers which are used in the synagogue
on this occasion, in one short article. Many of them are
most beautiful and touching expressions of sorrow for sin and
hope in God's mercy. At present we must confine ourselves
to one part of the service, and in so doing, we wish especially
to call the attention of our readers to those parts of the
" Service for the Eve of the Day of Atonement," which have
been omitted in the prayer-book used by the " British Jews."
They, having endeavoured to make the Word of God their
guide and rule in the selection of those parts of the ancient
services which they have retained and adopted, have been
led to discard many things which for ages have been almost
universally used by their brethren.
The usual service commences with the following form,
which is repeated three times, in the most solemn man-
ner : —
la^br wnn DnD3 cv iv nt c>i22 cva : S3nti?53 hv
.54 THE JEWS OF THE NINETEENTH CENTURY.
sb SDninstt?") ♦''-ids sb sd-idsi ♦•^-na sb S3-n3
All vows, obligations, oaths, or anathemas, whether termed □ 31 p
o:ip, or otherwise, which we shall have vowed, sworn, devoted or
bound ourselves to, from this Day of Atonement luitil the next Day
of Atonement (whose an-ival we hope for in happiness), we repent,
aforehand, of £heni all ; they shall all be deemed absolved, forgiven,
annulled, void, and made of no effect; they shall not be binding,
nor have any power ; the vows shall not be reckoned vows, the
obligations shall not be obligatory, nor the oaths considered as
oaths.
We are told in a note to the German translation of this
service, by Heidenheim, published at Rodelheim, that the
vows, obligations, &c., here mentioned, are intended to
include those only which are made or entered into inad-
vertently ; and Isaac Levi, the English translator, tells us
that tliis form of words refers only to those which " operate
solely on the individual, without any connexion or relation
with any other person, and aifect only his own conscience
and his conduct towards the Deity." He quotes the Talmud
to prove that " oaths can only be dissolved which a man may
make to bind his own person ; but those which relate
between him and his neighbour, cannot be dissolved without
the concurrence of the other party."
Everybody knows that there are a great number of right-
minded, honest men to be found in the Jewish community,
who would shrink with the utmost horror from the thought
of finding in this form any extenuation for a breach of any
pi'omise or contract of whatever kind or sort it may be ; but
still we cannot but rejoice that the new prayer-book has got
rid of this detestable relic of those times when indulgences
were sold for money, and absolution was granted for intended
crimes of the grossest nature, as well as for those which had
already been committed. It is indeed high time that it was
expunged from every Jewish prayer-book, for while the
better educated and more serious part of the nation may
confine the expression to those inadvertencies and failings for
SERVICE FOR THE DAY OF ATONEMENT. 55
wliicli we must all humbly and earnestly implore forgiveness :
we cannot forget that in every congregation there must
always be a great many who are ignorant, and some who are
careless, and these may never hear of the distinctions which
others have made, and are in obvious danger of being led
astray by the words they have heard in the house of prayer,
at the very time when they were seeking for pardon and
amendment. The Sephardim, or Portuguese Jews, use a
different form of words, saying, D1'' IV 1'D.VW D'^ISDn DVI^
: nmiob 13''b37 rrin a"»nDDn thus referring to the year that
is past instead of that which is to come.
The following confessions of sin are very familiarly known
among the Jews, as they occur several times in the services
of the Day of Atonement, and are also frequently used on
the previous days. The new prayer-book has omitted them,
except a few expressions which we have marked with an
asterisk : —
• "I3!jb ♦ 12nT3 ♦ V-) 1223?'' ♦ IptZ? I2b2!3 ♦ 12DSDn ♦ 121T
12^tt7p ♦ ■l2-n!J • 123;tr?D • 12''137 ♦ l2-)-lD ♦ *12!iS2 ♦ 12T1!3
: I2i7ni7n ♦ ^iTvn ♦ i2nrn ♦ 'i2nn^7 ♦ "^^vwn * ^')^v
♦12b rrm? sbi ♦n^nitnn T^2tz7n?2T -f\"i"i2a!3 1210
i2n2Si n^wv nnw ^d ♦ i2>by snn bD bv pn!r nnsi
: i2iJtt?^n
We have trespassed ; we have dealt treacherously ; we 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 falsehood ; we have 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 oppressed ; we have been stiff-necked ; Ave have
acted wickedly ; we have corrupted ; we have done abominably ; we
have gone astray, and have caused others to err ; we have turned
aside from thy excellent precepts and institutions, and which hath
not profited us ; but thou art just concerning all that is come upon
us ; for thou hast dealt most truly, but we have done wickedly.
]Drj? -|^2Db -1SD2 n!2T • Q^'^)12 nt:?v -j^25b 1DW2 na
: s*7V nriN mb22m n'nnD2n bD sbn ♦ D^pn^
56 THE JEWS OP THE NINETEENTH CENTURY.
O ! what shall we say in thy presence, O thou who dwelleth above
the universe ? Or, what shall we declare unto thee, who resideth
above the skies ? Knowest thou not all the secret things, as well as
the revealed ?
nns :^n b3 ^-idd niaibrm 'Dbir m riv rtn^
rhv^ -Q-r ]"•« : dh^ nvbD imni • ^tan >-nn ba w^^n
^^ 7^35b^ ]i!r-) ^n^ 7221 : T3'37 "f23D -irroa 7''Si • la^
• "iD^nst^n bs by lib nbona? • la^mns Nibsi iD'^nbM
: "irrtt^s bD by iDb -iDsm ♦ i^^m^iy bD by i3b binnni
Thou knowest all the secrets of the world, and the most hidden
transactions of all living. Thou searchest all the inward parts, and
examinest the reins and the heart ; so that there is nothing concealed
from thee, neither is there anything hidden from thy sight. O may
it then be acceptable 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 remission for all our transgressions.
"\DSt:)n2? sran byi *7i2"im D21S3 T^sb lasrantt? Krsn by
•nbn v""'^'^'^ I'^^sb
lasrantE^ sran by*i nvi ^bn2 *7>2Db tsstana? stan by
♦ CTID27 '•ii2nn "["'asb
I3s:2n27 stsn byi nv-iy ^iban "i^acb lastana? sisn by
♦ -inDsi ^ib:3 -[^3Qb
■i2SC2nt:7 Stan byi njsnani nyin T^sb lastana? s::n by
* no -Tism T-2b
issranir Stan byi yi ns2inn T^sb lastantt? sran by
♦ nbn rnmnn ^^23b
i2NDnu? sr:n byi mar m^yin T^sb lasrana; sran by
• ns >m3 T^-^
st:n byi D^-nxsi nmn bitbtn T^sb lasianc? stan by
* ♦ mai:?^') piTn "i^asb lasrantz?
T33b iD«tDntt7 Stan byi i"' pTinn i^acb lastinc? sran by
♦ nwn bibna
iDSianc? sran byi wnzw ns!:isn T^sb lasiantt? stan by
♦ns nitt?Dian T^sb
"lasrantt? Stan hv^ yin -)!J^3 -['•asb lascanti? sian by
: n^yiv sbm D^yivn T^^b
. SERVICE FOR THE DAY OF ATONEMENT. DY
■1D3 ODb bn!2 oib nbo Tiin^bD mbw nbs br'j
*n2b
For the sin whicli we have committed against thee, either by com-
pulsion or vohmtarily, and for the sin which we iiave committed
against thee with a stubborn heart.
For the sin which wc 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
lewdness, 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 have committed against thee witli
speech of the mouth.
For the sin whicii we have committed against thee by oppressing
our neighbour, and for the sin which we have committed against
thee by the evil cogitation of the heart.
For the sin which we have committed against thee by assembling
to commit fornication, and for the sin which we have committed
against thee by acknowledging our sin with our mouth (but do not
repent in our heart).
For the sin which we have committed against thee by despising our
parents and teachers, and for the sin which we have committed
against thee, either presumptuously or ignorantly.
For the sin which we have committed against thee with violence,
and for the sin which we have committed against thee by profanation
of thy name.
For the sin which we have committed against thee with defiled
lips, and for the sin which we have committed against thee with
foolish expressions.
For the sin which we have committed against thee either know-
ingly or without deliberation.
Yet, for all of them, O God of forgiveness ! forgive us, pardon us,
and grant us remission.
iDS!Dnc7 sran bn ^TDni irnaa T^sb i^st^na? sran bi?
• -rmtz? n533 T^sb
1^22b i:st2ntt7 Stan bvi p!5bn i^ssb lasisn^; stan bi^
. "SJin iiDbn
i2Kt3n27 stin b!?") ]nnn"i SE?x2n i''3C!d lasrana? wton br
• nrm7a3T b3SD2 -f^Dsb
iDsssna? Stan \'3^ n^2iQ2"i itt7D3 i^asb "i^srsna? sran bi?
• HD bi:223 T32b
lasian^? sran bn irninstt? n^tt^n "I^acb lisi^na? S!:n b^?
• r^ TlpD3 -T'=2b ■
D 3
0» THE JEWS OF THE NINETEENTH CENTURY.
• 13b IDS • "12b bna ' 13b nbo ♦ nin^bo nib« nbD b3?i
For the 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 the sin which we have committed against thee by scoffing, and
by the sin which we have committed against thee by calumny.
For the sin which we have committed against thee in traffic, and
for the sin which we have committed against thee in meat and drink.
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.
And for the sin which we have committed against thee by chatter-
ing, and for the sin which we have committed against thee with the
twinkling of our eyes.
For the sin which we have committed against thee with haughty
looks, and for the sin which we have committed against thee with
shamelessness.
Yet for all them, O God of forgiveness ! forgive us, pardon us, and
grant us remission.
iDSt^nu? s::!n b3:i h^v n,T"i22 T^^b i3st:nt:; stan bv
. nib^bsn -f"<3Db
irst^niy S'j:n biJi !J>"i n^"T!>n T^sb lasting? s::n bv
. i^v mn^jn i^35b
isstant:? wt^n b's^ ii?s-i mbp2 T^sb 'i3St:!nti7 sran bi?
• ?i-ny nvtrpn -j^isb
atin bi?i mnb c>b3-i n^nn T^sb lasKina? st:in bv
• (bDn2 S"3^ mVD-a 1''32b 13St2ntt7
i3s:int2? st^n bn sik? nnnti?^ i^3Db I3sr2ntt7 s^n b^
• n3n ns3tt72 T^^b
i3St3n^7 ston bv) t n^sia^ns "T^ssb issrsnti? sisn bv
. nb ^"incnn -i^32b
:13b iCD ■ 13b bn!3 ' 13b nbo " mn-'bD nibs cbD bn
For the sin which we have committed against thee by shaking off
the yoke of thy law, and for the sin which we have committed against
thee by litigiousness.
For the sin which we have committed against thee by treachery
to our neighbour, and for the sin which we have committed against
thee by envy.
SERVICE i^OR THE DAY OF ATONEMENT. 59
For the sin which we have committed against thee by levity, and for
the sin which we have committed against thee by our stubbornness.
For the sin which we have committed against thee by running
swiftly to do evil, and for the sin which we have committed against
thee by tale-bearing.
For the sin which we have committed against thee by false swear-
ing, and for the sin which we have committed against thee by cause-
less enmity.
For the sin which we have committed against thee by embez-
zlement, and for the sin which we have committed against thee by
extacy.
Yet for all them, O God of forgiveness ! forgive us, pardon us, and
grant us remission.
: nsion . nn^bi? n^n'^n idsk? n^ston b2?i
: TiV"i nbir ]2np . nn'hv c^n^n 13KD D^stiin bv'\
: D^sjmN mpba . nn^bi? D>n>n "i2Stt^ D^sran b2?T
: WT^w "^T^n nn'>72 . cn^'bi? w^nTi i^sa; □"^stcin bv)
: (n'^nri) m3 . cn^bi? D>n"^n i^str n-^stan bv)
Also for the sins for which we were obliged to bring a burnt-
offering.
And for the sins for whicli we were obliged to bring a sin-
offering.
And for the sins for which we were obliged to bring an offering
according to our ability.
And for the sins for which we were obliged to bring a trespass-
offering for either a certain or a doubtful sin.
And for the sins for which we were obliged to suffer the stripes of
contumacy.
And for the sins for which we were obliged to suffer flagellation.
And for the sins for which we have incurred the penalty of death
by the hand of God.
And for the sins for which we have incurred the penalty of extir-
pation and being cliildless.
: 1^1 n>n mn>a r^-is ♦ nn^b^? n^n^n lasa? n^sian bri
m!in bv^ • nwv nr2i2 bv ♦ p3m ♦ 3-nn ♦ ns^ntz? nb^-D
'nwv Dip nn ]>wc? ^m ♦ nwv mp nn w>m ]^2 ♦ nwvn sb
13b □"'ibna? ns ♦ lab n^iba ci^stt? nsi • 13b n^ih^iD ns
□•^ib: D3^stt7 nsi > nn^bv ib i^^nm * -f^3Db Qi3n»« -122
»b mnD2n ♦ -i^ssdi:? nms ♦ c^i?*!!"^! □"'ib^ nn -j^^sb • i:b
b3 nw nwvb ' db^v iv i3^3nbi i^b nb^Dm • i:\-ibs
GO THE JEWS OF THE NINETEENTH CENTURY.
]bnaT • bs-itr^b ^nbo nns "'D : riKm n-nnn "^-qt
bma -fba i^b ^H in ^^^^i ' "'"'"'i "^"n ^^^ V^^^ ^tsntob
: (nns sbs) nbiDi
And for the sins for which we have incurred the penalty of the
four kinds of death formerly inflicted by our tribunal of justice, viz.,
stoning, burning, beheading, and strangling ; for transgressing
affirmative precepts or negative precepts, whether an action be
appropriated thereto or not, as well as those which are known unto
us as those which are unknown unto us. As for those which are
known unto us, we have already made confession of them before
thee, O Lord our God, and the God of our fathers. And those
which are unknown unto us are known and evident before thee, O
Eternal, our God ! but the revealed things belong unto us and our
posterity for ever to perform all the words of this law ; for thou art
the pardoner of Israel, and who granteth remission of sins unto the
tribes of Jeshurim in all ages, and besides thee there is none to
whom we appeal for pardon and forgiveness.
''3'^in ♦ "^nn-'ris niaim bp ♦ "^"^nn "-as n^v * ''nn':f^2 sb
^nbs >"• i>3Dba p!jn >n^ : nabsT T^w^^ wbn ^bsD -f^:Db
l^:?:b \nsKinjr nm • i^v srans wbtr? ♦ \"n2S "^nbsi
Dmo^ ■'T bv sb bns D^mn • TDmn (pia s"3) pim^
: wv'n c^bni
O, my God ! before I was formed I was unworthy; and now that
I have been formed, am as though I had not been formed : dust I
am in my lifetime, how much more at my decease ! Behold, / stand
before thee as a vessel full of shame and confusion.
O, may it be acceptable in thy presence, 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 against thee, blot out through thy
mercy, but not by chastisement and malignant sickness.
The following contains an enumeration of the grounds on
which Rabbinism teaches its followers to rest their hopes for
the forgiveness of their sins : —
na7!7 ^^ : latt? s-ip2 132 : ^qk? ;i3n bs : "rctt? nin-i bs
Tn^-Q irxib nws : inas ]27ab r^wa : "tcu? ]3?ab
7rab iiwa : im ^y^ab nws : "[msDm fbi: ]3?X3b r\wa
]!?nb rwDS : -j^dt pab na^v : -f-nr^i ]i>r2b ryvs^ : •7^^^
]y72b ntt?37 : '^'\^-n'^ '{sizh na^v : "721:2 pab riwa : "jion
ntz^y : imDbn pab T^w^ : -f-riisb pnb ntcr : itqs
SERVICE FOR THE DAY OF ATONEMENT. 61
nwv :-jt57 ivah nwv :tiid ]5?ab nti?v :-[n!J3 ivi^b
]i?nb nt27r : inrs::? ivdh r\wv : n^^in-fcm ivab nwv
ivdb nwv : isr ''^^it:? T^nms ^rab nt27V : inbnn
jiwv : pnsT sti'a ]57J3b nir'v : npi?"^") v^)^" onins
nti?57 : iu?"rp i^v n^btt^n^ irab nt:?!: : nabtri tit pab
ntt?37 : -[b^^n mximti? pxsb na?!? : *7TinD ptt^a 1V!J pab
: ]3"i n^n ba; mpiaTi ]5?ttb nw^ : inDta mo'^-in ;rnb
uw hv c^2i-)n ^^ab ntijv : -jidk^h -i^ni? m ]37Db r^wv
E7Wn ^s:3 irab na?^ : -fnn> b^? □"^mnia pab nwv : 1tt?^p
: iNton sbtf □"'"^7 ''pav ^mb n^^i; : "laa? E^np by □"a^n
n"^a")n^ pnb na^y) : 127^75 vhw nbn *'bi)2:i ]3?ttb rm727
"722?nb nK737 : i^arnb sb ds -f^mb nu727 (: maxsbsi
Most merciful God is thy name ! most gracious God is tliy name !
we are also called by thy name. As Lord grant our request for thy
name's sake. Grant it for the sake of thy truth. Grant it for the
sake of thy covenant. Grant it for the sake of thy greatness and
grandeur. Grant it for the sake of thy law. Grant it for the sake of
thy glory. Grant it for the sake of thy promise. Grant it for the
sake of thy memorial. Grant it for the sake of thy benignity.
Grant it for the sake of thy goodness. Grant it for the sake of thy
unity. Grant it for the sake of thy honour. Grant it for the sake
of thy doctrine. Grant it for the sake of thy kingdom. Grant it
for tlie sake of thine eternal existence. Grant it for the sake of thy
decree. Grant it for the sake of thy mighty power. Grant it for
the sake of thy excellence. Grant it for the sake of thy righteousness.
Grant it for the sake of thy holiness. Grant it for the sake of thine
abundant mercy. Grant it for the sake of thy Divine presence.
Grant it for the sake of thy praise. Grant it for the sake of
favourites who rest in the dust. Grant it for the sake of Abraham,
Isaac, and Jacob, (irant it for the sake of Moses and Aaron.
Grant it for the sake of David and Solomon. Grant it for the sake
of Jerusalem, thy holy city. Grant it for the sake of Zion, the
residence of thy glory. Grant it in compassion of the desolation of
thy temple. Grant it in compassion of the destruction of thine
altar. Grant it for the sake of the young children at school. Grant
it for the sake of the blood of thy servants which hath been shed.
Grant it for the sake of those who were slain for thy holy name.
Grant it for the sake of those who were slaughtered for main-
taining thy unity. (Jrant it for the sake of tliose who met the
tortures of fire and water, for the sanctification of thy name. Grant
it for the sake of those who suck at the breast, who have not sinned.
62 THE JEWS OP THE NINETEENTH CENTURY.
Grant it for the sake of those who are weaned from the truth, who
have not transgressed. Grant it for the sake of orphans and widows.
Grant it for thine own sake, if not for om-s. Grant it for thy sake,
and save us.
May the time speedily arrive when Israel shall seek for
mercy in the name and for the sake of Him who was wounded
for our transgressions and bruised for our iniquities. Then
shall Judah be saved, and Israel shall dwell safely.
Thick, however, as is the darkness which overspread the
minds of those who wrote the above, there are not wanting
proofs in other parts of the services for the Day of Atone-
ment, that some of those who compiled them had not alto-
gether lost sight of the promises of mercy contained in the
Old Testament.
Beat!) of an ^gcti Egraelitc at J^ranfefurt^on^iies
There is joy in the presence of the angels of God over one
sinner that repenteth ; but, alas ! we too often remain un-
concerned and indifferent when we see a penitent successfully
struggling with remaining unbelief, and the sad variety of
enemies who oppose his progress. We too often excuse our-
selves from taking any very lively interest in the change
that is actually taking place before our eyes. Although
there may be good reason to believe that the babe in Christ
is gaining strength, we do not fail to remember that the ene-
mies who have been once vanquished frequently return to the
combat with renewed vigour ; and we do not rejoice over
the believer, who has begun to confess his master, as we
ought to do, because we yield to gloomy anticipations of fu-
ture difficulties, and are too much disposed to anticipate a
DEATH OF AN AGED ISRAELITE. 63
painful result, in those seasons of assault and temptation to
which, as we know, every Christian is exposed.
Tliis propensity to gloomy forebodings is peculiarly pre-
valent when we are considering the case of our Jewish
brethren. We cannot be long acquainted with many of
them without perceiving some things which remind us that
they are strangers in a strange land, banished from the land
and home of their fathers, and have not enjoyed those ad-
vantages in early life which can be obtained only by a
Christian and regular education ; but how unjust and unkind,
how unchristian and inhuman, ax*e those sad anticipations of
future short-comings which we are too apt to calculate on !
"VYe seem to take credit for a certain kind oi prudence yf\\\ch,
in the superabundance of the caution we exercise, has led us
to form a very careful estimate of that which we suppose
may reasonably be expected in any particular case which
comes under our notice.
But however prevalent and injurious all this prudent fore-
sight, and doubting apprehension of future and contingent
difficulty and discouragement, may be to the heart and feel-
ings of the individual who indulges them, and to the ad-
vancement of Israel's welfare at large, there are those of
whom the most timid may speak witli confidence, of whom
the most distrustful may think without any lingering suspi-
cion. Those who rest in Jesus, who have finished their
course, and, having witnessed a good confession, have been
found faithful unto death, call for our unfeigned respect and
unqualified esteem.
The number of Jews who have embraced the faith of
Christ at Frankfurt-on-the-Maine has hitherto been but
limited. This cannot be wondered at, when we remember
how awfully the Jews in that town have been excluded from
Christian intercourse with their neighbours, until within the
last few years. How could the Jews understand the nature
of that message which our Saviour has commanded us to
bring them, when regulations of police kept them literally
64 THE JEWS OF THE NINETEENTH CENTURY.
prisoners in their own confined and narrow street, during the
celebration of public service in the Churches of Clmst. The
Christian Sabbath dawned in vain on the Jew whose lot
was cast in that town ; for the unkindly gates which fastened
him within the straightened confines of his own quarter were
left unbarred by those who could call themselves Christians,
and still hasten to the house of prayer without compunction
at leaving their unoffending brother in a confinement almost
as narrow, and quite as inconvenient, as many of the prisons
in which offenders against the laws of their country are con-
fined as a punishment. These barbarous restrictions belong
indeed to times past, but they still live in the memory of those
who in their youth were personally subjected to them ; and
more than one generation must pass, before the spirit and
temper which they engendered and manifested shall have
ceased to exert a most unfavourable influence on the minds
of the inhabitants of Frankfurt.
But in the midst of all there has been, there is, a remnant
according to the election of grace. Li the " Jewish Intel-
ligence" for 1839, page 168, the happy death of a Christian
Israelite is mentioned, who was remarkable for his unaf-
fected piety and sincere devotedness to the service of his
Saviour.
Another has just been added to the number of those who
rest from their labours. Mr, Bergman departed this life,
aged ninety, in the month of December last. He had been led
in a very different path from the individual above referred
to, who was a very active man, always engaged in some
useful occupation, and always ready to confess Christ
wherever he came, and he died on the evening of a day
which had been spent in the service of the sanctuary ; it
was but an hour or two from the time that he had returned
from a religious Meeting, when he was called from this world.
But Mr. Bergman had been incapable of all exertion for
many years, owing to his advanced age and to the almost
total loss of sight. He was formerly much respected as a
DEATH OF AN AGED ISRAELITE. 65
teacher of Hebrew, and was supported by the kind assistance
of Christian friends. His poverty Avas owing to his Chris-
tianity ; for a rich brother would willingly liave given him a
comfortable home, and have provided for him, if he would
have renounced his Christian profession. It was most pain-
fully interesting to visit the aged Israelite. He could scarcely
distinguish between day and night, and his hearing was be-
come imperfect, so that he could not recognise any one who
visited him without considerable difficulty.
He was most grateful to those Christian friends who visited
him and read the Bible to him ; and although he could no
longer read the Bible himself, he always had it carefully laid
ready for any one who might call on him. When referring
to the promises of God, he often seemed to become another
man. His memory, which had become dim from age, and
failed him on many points of ordinary occurrence, enabled
him to join in repeating many portions of the sacred Word,
and, as he often feelingly said, the statutes of the Lord were
his "songs" in the house of his pilgrimage, and a "light" in
the night season. As he drew towards his end he met with
some severe struggles. A kind Christian lady who often
visited him observes, " Satan w^as roaring to seize upon
his prey, but He who is faithful and true kept him unto
the end." He died " in peace," after having faithfully and
constantly maintained a good profession for about twenty-
five years. The greater part of the time had been passed in
poverty and in painful privation of many of the comforts of
life. Most of those around liim were not aware even of his
existence ; the grave and the gay hurried past his dwelling,
but tliey knew not that in his solitary chamber this aged and
beUeving son of Abraham was waiting upon his God. The
few who knew him esteemed it a privilege to be acquainted
with him.
66
Jntcrbieb) ftcttocen a Otonbrrtftr ^cb) anti i^is J^at^er.
We have often had occasion to refer to the great pain and
distress which is felt by Jewish parents when their children
publicly confess their faith in Jesus as the Saviour of the
world. The bigoted Rabbinist has so long been accustomed
to look upon his own nation as being in possession of great,
pecuUar, and exclusive privileges, that he cannot imagine
wh7j any member of Ms family should for a moment entertain
the thought that any real blessing can possibly be obtained
by joining any class or body of Gentiles whatever. He
thinks that not only the land of Canaan, but the peculiar fa-
vour of God is the especial inheritance of the sons of Abra-
ham : and he cannot forgive that which he considers to be
downright wickedness and folly, in every Jew who seeks for
salvation and peace beyond the pale of the synagogue. He
thinks that baptism is an insult to liis own people, and a
mark of unqualified contempt for everything most dear to his
own hopes and feelings.
This misunderstanding is, indeed, most inexcusable.
Nothing but the most wilful and persevering refusal to hear
and learn concerning the truth as it is in Jesus, can lead
to such a continuance in complete and deplorable error.
For many ages, indeed, the Jews have lived in such
complete ignorance of the New Testament, and their Rab-
binical guides have been so determined in their opposi-
tion to its humbling doctrines, and have clung so closely
to that self-righteousness which it directly condemns, that
it is not easy for an aged father, who has spent a long
life in careful compliance with the laws which have been
taught him by corrupted tradition, to understand that Chris-
tianity should show how the adoption, and the glory, and
the covenants, and the giving of the law, and the service of
God, and the promises, do indeed, in all their rich fulness
of blessing, still belong to his people ; and that these privi-
INTERVIEW OF A CONVERTED JEW WITH HIS FATHER. 67
leges are not done away by Christ, but realized and con-
firmed in hini, and in him alone.
Tlie aged mother in Israel thinks that there cannot be any
just or proper reason why her beloved son should bow the
knee, and worship one whom she has been taught to despise ;
and as long as there is this obstinate refusal to inquire and
to understand on the one side, much unnecessary pain and
distress must be expected and endured. The thoughtless
may, indeed, at first sight be almost incUned to blame those
who, by teaching the truth, have caused so much emotion,
so much excitement, where formerly superstition and un-
belief held undisturbed dominion. But if we look to tlie
history of the servants of God in ancient times, Ave shall see
that the same afflictions befel those prophets and patriarchs
of whom the world was not worthy, and who sought a better
country. They also were content to be reviled and misun-
derstood. The patriarch left his home and his kindred that he
might obey the call and inherit the promise of his God ; and
the prophet continued f\iithfully to deliver his message, un-
moved by the horrors of the prison, the pit, and the dungeon.
Thus, then, error and human traditions pave the way for sor-
row and suffering ; and whenever an individual, by the grace
of God, escapes from their sad dominion, the enemy does not
yield up his prey without a struggle. And when the penitent
soul has been brought to taste the glorious liberty of the
cliildi-en of God, we cannot wonder if those around should
be involved in the same difficulties, and many of the dearest
relatives should find it a hard task to reconcile their love for
accustomed long-cherished error with the burstings of natural
affections. An occasional gleam of light will break in upon
them, and make it no easy matter to persevei-e in their self-
righteous system of unnatural exclusiveness. They can
no longer effectually conceal from tliemselves the truth, that
those whom they formerly loved as Jews have in no degree
ceased to have a just claim to their warmest affections, be-
cause, instead of being content with the name of a Jew, they
68 THE JEWS OF THE NINETEENTH CENTURY.
have sought to become Jews in heart and life ; and, instead
of resting in the circumcision which is in the flesh, they have
begun to seek for that which is in the spirit, whose praise
is not of men, but of God.
Wliile this terrible conflict is going on, there is much that
others may learn from it, who, in the gracious providence of
God, have been spared such severe trials. We would not
dwell with unnecessary minuteness on those painful scenes
which take place, but we would magnify the grace of God,
which is often shown in its blessed sufficiency in the weak-
ness of those whom he thus calls to confess his name. We
ought to learn, that nothing but this grace can lead the heart
of erring man to understand the true nature of those deaden-
ing forms of vain superstitions, which almost, if not alto-
gether, stifle and destroy the effect of those glorious truths,
which wei'e committed to those who have so far lost sight of
them amidst the rubbish under which they have been almost
buried.
There is something very touching and instructive in the
following narrative, which we find in the Third Annual Re-
port of the Society of Friends of Israel at Bremerlehe, near
Bremen.
The circumstances which are here detailed have, on a for-
mer occasion, been very briefly referred to in the pages of
the " Jewish Intelligence ; " but as the account then given
was very short, and extended to but very few particulars, we
insert the following statement.
The interview took place during the fair at Frankfurt-on-
the-Oder, where Mr. Neander, the Agent of the Bremerlehe
Society, himself a son of Abraham, met with our mission-
aries, Mr. Bellson and Mr. Ilartmann. Mr. Neander reports
as foUows : —
July 11.— This evening I was informed that my father had ar-
rived. Several Jews collected in front of our lodgings, but remained
quiet. A Jew of my acquaintance requested me to visit my father,
but I was to go quite alone, and without the knowledge of my
friends. I mentioned, however, the matter to brother Bellson, who
INTERVIE"\V OF A CONVERTED JEW WITH HIS FATHER. 69
dissuaded me from going there alone at niglit, as it might occasion a
tumult among the Jews. I wrote accordingly a letter to my father,
in which I briefly expressed my feelings, and asked whether he
would not ])ermit me to bring a friend with me ; but I received no
answer.
July 12. — Mr. Bellson and myself went out to call on my father.
We found the door of his room locked. We then went towards a
street where we hoped to find the Jew I knew, above alluded to. 1
looked around, and my heart was moved on seeing my old father
leaning against a house, and looking fixedly and mournfully at me.
I trembled, and said to brother Bellson, " Look, there is my father!"
My father changed his posture, and went towards the back of the
house. 1 followed alone ; and as soon as he was aware of my pre-
sence he stood still, supporting his feeble body on a chest. I took
hold of his hand, and exclaimed, "Father!" He was silent: his
look assumed more of tenderness. At last he said, " If your mother
saw you now, it would be the death of her. P'rom the time of our
receiving the distressing news, her eyes have seldom been without
tears. Our outward circumstances are very good, but our heart is
broken. Alas ! what a child we have lost in you ! " My heart sunk
within me under a weight of sadness, and after a long interval of
silence, I exclaimed nearly as follows : — " Oh, how painful it is to
me to find you, my parents, incapable of comprehending that I have
only now learnt to know and to love the true living God, the God of
Abraham, Isaac, and Jacob, the God who is my Creator, Preserver,
and Redeemer."
He. Do not speak of this subject at this time and in this place,
but listen to what I now command you. I will only devote one
hour to private conversation with you. You may fix a time when
you can come, but I will not go to your lodging. I dare not do
so on account of my large family, many members of which are now
here.
Our meeting was fixed for five o'clock in the afternoon. I awaited
the hour in prayer and supplication to the Lord. I entered his
room : he locked the door. He looked very sad, but still there were
traces of ])aternal love visible in his face. Having taken a seat at
my side, I expressed my sorrow for his conduct towards me hitherto
— that he considered me as a dead and lost son — but told him that,
imdcr the weight of that distress, I found my consolation in the sure
belief tluit God is my father. On this, my father asked why I had
embraced the Christian faith ?
/. Because in this faith I have life, ])eace, and true, eternal sal-
vation.
He. But what is your belief? Do you not believe in more than
one God ?
I now acquainted him with the principles of my faith, which was
the faith of Abraham, David, and all the Patriarchs of the Old Testa-
ment. Tiu; Lord enabled me to do it with cheerfulness. Blessed
be his holy name !
After I had been speaking about ten minutes, he seemed to sink
70 THE JEAVS OF THE NINETEENTH CENTURY.
into a deep reverie ; we were both silent for a while, and I looked
up to Him who is great and mighty.
At last he spoke in an impressive and earnest manner : " The
Hebrew letter you sent me fifteen months ago, and which I still pre-
serve, continues to be a marvel to me. I showed it also to Rabbi
I , in S . But, besides us and your mother, your letter has
not been read by any one. You quote so many beautiful Scripture
passages, and assure us that you believe in the God of Abraham,
Isaac, and Jacob."
/. Oh, father ! If you only became acquainted with some dear
pious Christians, you would learn to your astonishment that such are
indeed children of God. These souls have a very great love for our
Thorah, and are also children of Abraham.
I then communicated to him something of my own experience,
which appeared very remarkable to him. I cannot describe my
feelings on sitting thus close to my old dear father, and I exclaimed,
" Tell me, father, do you hate me ! Oh, tell me that neither your-
self nor my mother will curse me any more ! ' '
He. We have been very much irritated against you ; and if, two years
ago, you had come near me, I could have stabbed you in cold blood;
but I console myself with thinking that there are more parents who
must make the same experience : and after all you remain our child,
and our heart is moved whenever we think of you. But your mother
must not yet see you without having been prepared for it; she would
not be able to bear the sight of you : but write frequently, and I will
then also answer your letters.
I could have exclaimed Hallelujah. This was more than I had
expected.
Somebody knocked ; my father went and opened the door, and
some Jews of his acquaintance entered. They remained silent, but
looked at me with astonishment. I was much agitated. I therefore
asked my father's leave to visit him again, to which he answered in
a kind tone, " Yes ;" and I left the room with praise and thanks.
July 13. — After having preached the Gospel to several descend-
ants of Abraham I went to my father. There were some other Jews
present, and my father was busy packing goods which he had bought.
On my saluting him, he shook hands with me, and sighed, but did
not speak. I asked whether I should leave, as he was so much
occupied ; to which he replied, " If you have nothing particular to
do, you may as well remain here, I shall soon have done." I then
assisted him in packing, and noted down several things for him.
This business having been finished, he sat down to supper, and
began to speak with me of the wisdom of the rabbles. He then
asked me why I did not believe in those things? And on my dis-
cussing the subject with him, and drawing his attention to the doc-
trines of the Scriptures, both the Old and New, in their holiness and
heavenly wisdom, he did not speak for some time, until at last he
exclaimed, " I cannot comprehend your faith."
Our conversation then turned on sundry family matters, and he
soon began again to lament the heavy blow my conversion had caused
DR. FRANKEL AND TUE jnSSIONARIES IN PRUSSIA. 71
my familj', &c. &c, I expressed my soitow at their grief, but felt
they had no cause for it, it being my full conviction that I shall be
saved through the grace and tender mercy of God, as manifested in
the atoning death of the Messiah our Redeemer.
While he now sat in deep meditation, leaning his head on his
hand, the Jews present began inveighing against me with much
bitterness and blasphemy. My father then rose, took my hand, and
said, " Come, let us speak a few words with eacli other alone."
I followed him to a large open space at the back of the house.
When there, he took my hand, and said with great emotion,
"Marc! — for I will still call you by that name, — Marc! I had
taken the resolution never to see you any more. Myself and
your mother said in public, ' We have no son more called Marc — he
is dead.' But I cannot repress the feelings of my heart; for,
though deeply wounded, it still tells me you are my child ; and,
believe me, 1 cannot bear to hear you scoffed at. I now tell you
that our heart still clings to you, our first-born son, who has cost us so
much. Go, therefore, now and come again to-morrow evening, that
we may take leave of each other ; but give me a letter to take with
me to your mother, and say only that you believe in the God of our
fathers." He ceased, and his eyes filled with tears. I could have
sunk down, I was so agitated. I could only exclaim, " Father ! my
father ! " and fell into his arms.
At last he began again in a low voice, " But tell me candidly, are
you really contented, and do you feel happy in your faith ? I know
that I cannot induce you to become a Jew again. If that were pos-
sible, my letter and my paternal promises would have effected it two
years and a-half ago."
I again declared to him my happiness in Christ Jesus our Lord,
and we then parted cheerfully.
The 14th, in the afternoon, I met my father alone. He took the
letters for my relations. He was very much occupied, and seemed
rather reserved. I felt very much depressed. After some conver-
sation we embraced each other, and parted with tears. My last
words to him were, " I will remember you, dear father, before the
throne of God! "
When the Missionaries of the London Society for Promoting
Christianity amongst the Jews first Avent to Germany and
Poland, considerable curiosity was excited by the appearance
of visitors who were so entirely unexpected. Many listened
72 THE JEWS OF THE NINETEENTH CENTURY.
indeed with earnest attention to the message which was de-
livered, and the word spoken was not in vain. Some have
since departed this life in the faith of Christ, having hope in
him of whom they then heard for the first time ; and many
are now living as consistent members of the Church of
Clu'ist, who thankfully remember the inestimable blessing
which they received through the instrumentality of those
who went forth on what then appeared to many a strange
errand.
As time passed on, and missionary efforts became more
generally known, there were not wanting those who rejected
the message that was brought to them, and affected to speak
of the endeavour to spread the Gospel of Jesus among the
descendants of Abraham with contempt. Such persons pre-
tended to consider the missionaries as a set of simple-minded
if not really silly men ; they predicted that their attempt
would soon be forgotten, and maintained that it was only
necessary to treat them and their work with neglect and
ridicule in ox'der to consign the whole to oblivion. As,
however, it was found that the number of converts was
increasing, and that the effort was hkely to be a permanent
one, many very unkind and very unjust remarks began to be
made concerning the character of those Jews who had been
led to join the Christian Church. It was said, by the hostile
party, that they were but few in number, and that those few
had invariably been actuated by interested motives. Thus
the whole matter was still made to appear inconsiderable and
despicable, and many of the enemies to missionary labour
seemed to comfort themselves in the hope that the main body
of the Jews would remain uninfluenced by the change that
had taken place in a few instances.
This mode of speaking of the matter is now found to be
untenable arid useless. It cannot be denied, the fact cannot
possibly be concealed, that the number of converts has been
very considerable. In Prussia, for instance, it is hardly
possible to meet with a Jew, who has not some relative or
DR. FRANKEL AND THE mSSIONARIES IN PRUSSIA. 73
some intimate friend, who is now become a member of a
Christian congregation. The respectability also of these
Jewish believers in Christ is in every respect beyond ques-
tion. It is impossible, in many cases, for the greatest in-
genuity to suggest any worldly motive for the change that
has taken place in the religious views of the individual, who
is deservedly regarded with affection and esteem by a large
circle of neighbours and kindred. Calumny itself is weary
of trying to point out an unworthy motive for a change
which has obviously led to much that is good and excellent.
Had the change originated in selfish or worldly views, it
could not have been followed by the good fruits, which
abound in the lives and conduct of many against Avhom the
enemies themselves can bring no charge.
One thing, however, remains to be done, and that is, to
throw suspicion upon the motives of the missionaries, and
the manner in which they endeavour to accomplish the great
object which they have in view. If they are not all
simpletons, if they do not always fail, if it be inconvenient
or imjiossible to attach a stigma to the motives of the con-
verts, it is still easy to speak disparagingly of the men who
have been the instruments in carrying on the woi'k ; and it
must naturally be expected, that the expressions of enmity
and dislike will increase in irequency and intensity, as in-
creasing success is found to attend the efforts made.
Some time since, it was proposed that Dr. Frankel, of
Dresden, should be appointed Chief Rabbi at Berlin. He
thought proper to address a letter on the occasion to the
Prussian ^Minister of State for spiritual affairs, which was
dated February 6, 1843, and has since been made public in
the " Orient," for June 6.
He first alludes to certain civil rights and privileges, to
which he lays claim on behalf of the Jews in Prussia. No
doubt many of the more respectable members of the Jewisli
community have already intimated to him their disapproba-
tion of the tone and manner in which he speaks on this
E
74 THE JEWS OF THE NINETEENTH CENTURY.
subject. He then goes on to complain of the state of the
synagogues, but has not the candour to allude to the system
of Rabbinism, as the real cause of most of the abuses which
have prevailed in the religious observances of the Jews.
After many hard words on these subjects, he notices the
labours of the missionaries in terms equally violent and
uncalled for.
He says that the missionaries destroy the peace and
harmony of families, and he calls their proceedings " das
Geicehe des Truges und der Verfiihrung," (a tissue of im-
posture and seduction,) and accuses them of using " Kunste
der Liige und der Tauschung und der Vorspiegelung " (arts
of lying deceit and illusion ) ; at the same time insinuating
that the missionaries themselves do not deserve respect and
confidence, by saying, " Welchen Hdnden ist oft das Missions
Wesen anvertraiitV (Who are the persons to whose hands
the missionary work is often intrusted ? )
But what remedy does the learned Doctor propose ? He
says — •
" Der Wahrheil soil ihr Redd werden, und sie soil helcunden, wie
unvereinhar jene Bekehritngsversuche mit deni eigentlic/ien Wesen
der ReUgio7i seien ; ich loerde aber auch nicht ermuden von der Kaiizel
und in andern Vortrdgen, in offenilicher und Privatunterredung,
meine Gemeinde zu warnen, zu belehren, zu ermaJinen, wie sie vor
der Hire Ruhe bedrohenden Bekehrungssuchl sich hiile. (The truth
shall be heard, and shall testify of the impossibility of reconciling
those attempts at conversion with true religion ; but I shall also not
cease to warn, to teach, and to exhort my community from the pulpit,
in lectures and in conversation, in public and in private, how to
guard against the conversion-mania which threatens its repose.)"
Now, we cannot forbear asking, Why has not Dr. F. long
ago commenced his exhortations and expostulations ? It is
absurd and ridiculous to talk about what he wishes, or what
he intends to do, when it is his own fault that he has not
already long ago exposed the pretended weakness of the
arguments, at the success of which he is so angry ? Why
has he not before this preached on the subject, and warned
the Jews against the danger to which they are exposed, if he
has really any inclination to preach and teach a better way
BR. FRANKEL AND THE MISSIONARIES IN PRUSSIA. 75
But the truth is, he is angry, his wrath has been stirred ; and
although he knows that lie has no ground for his abuse ;
although he knows that the missionaries are most anxious to
have the matter fairly, fully, freely, and openly discussed ;
although he knows that he has no real charge to bring
against them, no reason to complain of the arguments they
use, he is determined to load them with invective ; and
while he talks of warning and instructing, he really wishes
to threaten and alarm those who are now inquiring into the
truth. He knows that the doctrines of Christianity are
daily gaining ground in the convictions that prevail more
and more among the Jews, in Prussia as well as other
countries ; and thus, although this very letter to the
IVIinister of State, which has been printed and is freely cir-
culated, is a sufficient proof that full scope is given for the
spread of every calumny, and the repetition of every false-
hood, to the intended disparagement of the missionaries, he
pretends to ask for more liberty of speech, while he has
ab'eady done his worst, in expressing his unjustifiable sus-
picions and his unwarranted dislike of men, whose only
object it is to proclaim that truth which Dr. Frankel, like so
many other adherents of the Rabbinical system, has kept
back from his hearers.
But however futile and useless, as to any good purpose, all
his noisy declamation may be, Dr. F. knows that it is not
merely idle talk. He cannot produce any facts to justify his
accusations ; he cannot give any reason for wishing for
greater freedom of discussion ; he cannot even suggest
means by which anything can be done to secure to him and
others, liberty to express their sentiments more fully and
freely than he now enjoys, but he knows that tliere are some
among the Jews who, in the bigotry of their blind attach-
ment to Rabbinic superstitions, will not be content as he is
with empty declamation. We have recently heard, on the
best authority, of different persons who 'have been publicly
flogged in the synagogue, in order to prevent their having
76 THE JEWS OF THE NINETEENTH CENTURY.
intercourse with the missionaries ; and another case has also
come to our knowledj^e, in which close confinement has been
resorted to, as a means for restraining a believer in Christ of
Jewish descent, from professing that faith which she had
most heartily emijraced.
There is, however, one source of consolation amidst all
this talkative and active opposition to missionary labour.
The conviction evidently gains ground among all parties,
that this is the time to be up and doing. A great impres-
sion has been made ; it is not the fault of the missionaries,
that their endeavours to speak the truth in love, have been
misunderstood and misrepresented ; and the result must
inevitably be, that the more attention is paid to the subject,
the more will superstition and Infidelity be banished, and if
some will gainsay, even the wrath of man shall praise the
Lord.
^IjC ^i)Xtt i^OgfS,
" Thou shalt not add thereto, nor diminish from it." Such
was the solemn injunction which Moses was commanded to
address to the children of Israel, such the eternal law by
which frail man is bound to obey the command of his God,
without daring to attempt to increase or lessen that which
has most assuredly been given to us in such a form as infinite
wisdom knew to be best for us. If we attempt to add to the
law of God, we do, in fact, diminish from it. It is not possi-
ble even to attempt the unholy mixture of human injunction
and Divine direction without polluting the mind and de-
grading the heart. The understanding suffers as it is
engaged in the sad endeavour to amalgamate that which is
entirely and totally distinct and different. The feelings and
THE THREE MOSES. 77
tlie affections of the heart are debased when the allegiance
which is due to the Lord of liosts is offered to the fond in-
ventions of erring man. " If the Lord be God, serve him ;
if Baal, serve him," is an exhortation which may well be
addressed to every one who has dared to trifle with the undi-
vided respect which he ought to pay to the Word of God.
The effects of this attempt to unite the word of man with
the Word of God, are most clearly seen in the deplorable
confusion of ideas which prevails in the mind of the mistaken
admirers of man's wisdom, and the insensibility it produces to
the transcendant importance of that Divine inspiration, which
alone could qualify the prophets to declare eternal truth.
The Word of God is simple, entire, and consistent with
itself ; but if we are once drawn aside, and led to look to
human teaching as our guide, every step we take increases
the perplexity and the uncertainty which pi'evail in the dis-
ordered mind, until at length, although there may be much
fear, and reverence, and awe, there is no light, no comfort,
no solid hope. The fear of the Lord is the beginning of
wisdom ; but if we fear the Lord and fear man also, the lat-
ter will bring us into such a snare (Prov. xxix. 25), that
unless God, by his blessed Spirit and special mercy, speedily
prevent, we shall find that the opportunity for obtaining that
true wisdom, which is of more wortli than thousands of gold
and silver, is lost, and lost for ever.
We have a striking proof of this debasing influence exer-
cised by Rabbinic superstition, in an article entitled " The
Three Moses," which is taken from the " Occident," an
American Jewish periodical, for April, 1 843 : —
When Providence creates men wlio are destined to lead nations to
order and hap])incss, it seems to impart to these sons of genius ;i
portion of its foreknowledge. This axiom of a great historian* ap-
plies itself to tln-ee eminent men in Israel, all bearing the name of
Moses, who have shone at the head of the sons of Jacob like the
colmnn of fire which guided them in tlie desert.
Moses, tlie son of Amram, condemned to death from his very
birth, found at the horders of the Nile, and educated by charity, was
chosen by the Lord as the instrument of revealing his holy law.
* Beugnot, Juif's d'Occident.
/8 THE JEWS OF THE NINETEENTH CENTURY.
Nursed under the shadow of the throne of the Pharaohs, it is he who
first inspired his brothers with the first ideas of independence ; he
broke their fetters, and for forty years he subdued their undisciplined
mass ; he put on the trij)le crown of a prophet, a warrior, and a le-
gislator ; and four thousand years have passed over his grave without
weakeriing the rays of his immortal glory as prophet, as warrior, and
as legislator.
Moses Ben Maimon (surnamed M aimonides) was born in the year
1139, when the splendour of Jerusalem was nothing but an object
of memory, and when Israel, scattered over the surface of the globe,
sought in the skies for the polar star which was to rally its proscribed
families. It was at Cordova that he first saw the light, under the
name of Moussa Ibn Maimon, and his first steps in the career of
science were there first directed by the Arabian philosopher Aver-
roes. * At twenty years of age his great knowledge, his sublime
eloquence, and his thoughts, equally new as bold, caused him to be
considered as a dangerous man ; and not deeming himself any longer
safe in his own native land, he fled into Egypt, where he carried on,
in order to procure a living, a trade in precious stones. But his im-
mense knowledge could not leave him long in a humble situation :
the Government of Egypt took him soon as its counsellor ; then he
became physician to the court. It was at that time he published
diflferent works, among others his commentary on the Mishna.
Under the regent Saladin he worked ten years on his notes to the
Talmud, which appeared in fourteen volumes, under the title of
" Yad Hachasaka." This is the most remarkable commentary
extant on the immense Encyclopedia of the Talmud ; wise observa-
tion, soimd judgment, and a true impartiality, do as yet stamp this
learned work as one of great value. At length, besides several
works on medicine and philosophy, Moses Maimon, whom the rab-
bins designate by the name of Rambam, published a philosophical
summary, under the title of '' The Guide of those who are gone
astray" (More Nevochim), a work of the deepest interest, which is
yet at this day the object of admiration to the learned, although his
works were exposed to the persecution of the envious and mystifiers
of his time, because this twofold plague was never wanting at any
period of literature. He lived tranquilly at Cairo, beloved and
esteemed as a man, as a scholar, and as a physician ; his wealth be-
came the patrimony of the unfortunate, and his leisure moments
were devoted to the indigent sick, who flocked incessantly to his
house. When he died, which was either in 1206 or 1208, his loss
caused universal regret. His corpse, surrounded by a multitude in
tears, was carried to Tiberias. The entire people of Israel were in
affliction ; and the synagogues of Cairo and Alexandria placed the
day of his death in the number of days of public mourning.
Moses Mendelsohn was born in the year 1729 at Dessau, in the
* This is denied by some authorities, as they place the rise of Aver-
roos long after the glory of his reputed scholar had spread far and wide.
— Editor of the " Occident."
THE THREE MOSES. 79
Duchy of Aiihalt, in Germany. His father, having hut little wealth,
could not make any sacrifice for his education. Young Mendelsohn
had a taste for study, and when his teacher, David Friinkel, removed
to Berlin, he followed him thither, and there, in familiar inter-
course with the learned Aaron Gompertz, he acquired the desire
and the power of arriving at scientific attainments ; hut he had to
procure his living, and the hrilliant talents of Moses Mendelsohn
were compelled to suhmit to the subordinate duties of book-keeping,
and afterwards to the labours of an inspector of a silk factory. Not
having the means of paying a teacher or of attending a regular
course at the university, he undertook to accomplish his education
himself; he saved, by living sparingly, sufficient to buy his first
Latin books, and by dint of superhuman efforts, which injured his
health, he became one of the most learned men of his time.
Moses Mendelsohn possessed the finest talents of all modern
Israelites ; and Germany is justly entitled to be honoured for count-
ing him among the numbers of its writers of the first rank. This
man, who instructed himself alone, has immortalized himself by an
elegant and faithful translation of the Bible* into the national
tongue, and by some works in which science and philosophy
lavish their profoundest instruction. This simple clerk acquired
for himself friends among all ranks, and admirers among all
persuasions. The Israelites, above all, have vowed him a deep
gratitude for the admirable lessons which he has left them, and the
impulse which he has given to the great work of their emancipation.
His contemporaries surrounded him with esteem and admiration ;
and posterity, while ratifying this judgment, has joined thereto the
expression of its thankfulness.
These three men are the historical stakes, so to say, which mai-k
in the best manner the passage of the Hebrew people through the
vicissitudes of history.
Moses, the son of Amram, announced an only God, who fills the
world with his immeasurable power ; his moral system is that of all
religions established since his time. 'I'he chronicle which he wrote
has become the thread which guides the historian in the night of
antiquity ; political science, agriculture, health, laws, the arts, and
nearly every kind of useful knowledge, find some precious memorials
in the Pentateuch. With what nobleness does he speak to Pharaoh !
with what force does he demonstrate to the Israelites the benefits of
liberty ! with what wisdom does he govern, enlighten, and direct
his people, which had been rendered torpid through slavery ! with
what perseverance does he contend during forty years against rebel-
lion, famine, and war !
Moses, the son of Maimon, gives to the lessons of the Pentateuch
* A slight error, because Mendelsohn did not translate more than the
five books of Moses, the Psalms, and the books of the Song of Solomon,
Ruth, Lamentations, and Ecclesiastes. The other books of the Bible
have been rendered into German by different persons since his death ;
and the elucidation of the sacred writers by the countrymen of Mendel-
sohn is continued to this day. — EuiToii of the " Occident."
80 THE JEAVS OF THE NINETEENTH CENTURY.
an interpretation winch is liberal, natnral, and strict. He establishes
order and eoiniexion in the Talmudic laws, fixes the duties and
rights of each man, sums up the foundation of religion in articles of
faith, combats odious superstition, and places in bold relief what-
ever of pure and elevated morality is contained in the precepts of
Moses.
Moses Mendelsohn, always correct and elegant at a time when
these qualities should serve as a passport to truth, is, nevertheless,
always full of strength and dignity. He occidentalizes, if we may
use this term, the laws of the Pentateuch, and shows their relation
to modern ideas : firm in his belief, and energetic in the expression
of his pious sentiments, he is not the less so when it is necessary to
contend against the abuses which have attached themselves to the
Jewish law, and disfigure it like the rust which tarnishes the polished
steel.
Moses speaks to ignorant hearers ; and when he is not able to
descend to their understanding, he surrounds himself with a religious
obscurity, leaving to time the care of dissipating it.
Maimon often fears clashing against the ideas of his readers, and
it is in the form of an Arabian philosophy that he envelops his bold
opinions.
Mendelsohn speaks to enlightened but timid men, and his
thoughts are dressed in brilliant colours, or suffer themselves to be
looked for in the dreams of the metaphysician.
The Israelites of Moses knew not yet the true law ; those of
Maimon knew it badly, and those of Mendelsohn had already for-
gotten it.
Moses awakened a religious sense among a people debased by
slavery ; Maimon regenerated the erudition of Israel, weakened by
fanaticism ; Mendelsohn I'evived its spirit benumbed through in-
difference.
Moses excited the people by recalling back to their memory the
past; Maimon animated them by painting the wants of the present;
Mendelsohn touched them by calling up befoi-e them the future.
In Moses, the legislator predominates ; in Maimon, the philoso-
pher; and in Mendelsohn, the poet. Thus Moses menaces, Maimou
counsels, Mendelsohn entreats.
And all three, equally sublime in their ideas, equally noble in
their expressions, have in view the same object — liberty ; and this
by the same means — religion. Moses wrote the Pentateuch,
Maimon commented on it, and Mendelsohn translated it.
And all three springing from an obscure origin, reached the
highest rank through means of labour and courage. Moses was a
shepherd, Maimon was an humble meixhant, Mendelsohn was a poor
book-keeper.
And all three were exposed to the same persecutions. A people,
yet half barbarous, revolted against Moses; a coalition of would-be
learned men burnt the works of Maimon; and a vulgar crowd of
ignorant fanatics poisoned the trium})hs of Mendelsohn.
And all tliree hoped something better in a future life. Moses
THE THREE MOSES. 81
scarcelj' dared to preach the consoling precept of the immortality of
the soul ; Maimon took shelter under the shield of Plato ; and Men-
delsohn took refuge under the wing of Ph;edon.
And all three, as if to complete the parallel, died hefore having
seen their works bearing fruit, before having seen tlie dream of their
life realized ; none of them entered the promised land.
Hut all three have claims to the gratitude of posterity. Some one
has said, with good reason, that " from Moses to Moses, no other
could have been compared to them."
The learned, therefore, confound them in the same admiration;
and witliout disturbing ourselves concerning the difierent periods and
the difierent countries which saw the birth of the three Moses, all
Israel claim them as tlieir own, science cites them among her fathers,
philosophy places them among her elect, and humanity inscribes
them among the number of her benefactoi"s.
The writer seems then to be so lost to all just sense of the
tx-anscendant importance of the mission of the great lawgiver
of his nation, that he actually puts him on a level with those
who wei'e never commissioned in any way to speak with autho-
rity. And yet, notwithstanding these unworthy comparisons,
the editor of the " Occident" tell us very gravely (page 33,
of the very same mimber from which the above is taken),
" We are honestly opposed to the notions of the ' Free
Modern School.'" Who could be more free, i. e., strictly
speaking, more Infidel, tlian Mendelsohn or Maimonides ?
Mairaonides took care, when Avriting his great -work, the
" Yad Hachasaka," to avoid every thing which might in any
way shock the prejudices of the Jews, but in his " More
Nevochim," he shows very sufficiently what manner of spirit
he is of. His learning and intellectual powers were of the
very highest order. He was fully equal to Aristotle or any
other heathen sage ; but we have known too many instances
in which young Jewish students, who have studied his
"More Nevochim" with great attention, have been led into
downright Infidelity by his bold speculations and vain philo-
sophy, not to Avonder how any one Avho wishes to maintain
the authority of Judaism as a revealed religion, can for a
moment compare the prophet of the Lord with the vain phi-
losopher.
£ 3
82 THE JEWS OP THE NINETEENTH CENTURY.
Maimonides and Mendelsohn may indeed be well com-
pared together. Of the latter it has been well said —
Mendelsohn's idea of reform was the disruption of Rabbinic fetters
and philosophic liberty of thought. He was himself styled the
Jewish philosopher, and his highest idea was to raise his country-
men to the same standard. This was the natural consequence
of the mode in which his mind was developed. Whilst a youth, the
"More Nevochim" of Maimonides, the father of the Rationalists,
was his favourite book. He thence imbibed his leading (and most
detestable) principle, that no dogmatic truth is to be believed on the
evidence of revelation, nor, in fact, upon any evidence, except that
of abstract ratiocination. The study of the ancient Greek and the
modern French philosophers, and familiar intercourse with Lessing,
Abt, and Nicolai, completed his system. Outwardly he was a strict
Rabbinical Jew, inwardly a Gentile philosopher. That he was the
author of a great change, intellectual and civil, cannot be denied :
that he was a reformer, may well be doubted. When a Protestant
speaks of a religious reform, he involuntarily thinks of Elijah and
other Jewish worthies, who boldly stood forward, determined to
assert the truth, to bring their countrymen to the service and favour
of God, or to perish in the attempt. The mention of religious reform
recalls to our minds, at the very least, the heroes of the sixteenth
century, who entered into the fearful struggle with all the pomp and
power of Popery, and won for their fellow-men the free and full pos-
session of the Word of God. Mendelsohn bears little or no re-
semblance to the mighty men of his own people, nor those of the
Christian Church. Though a Jew, he drank chiefly at Gentile
sources. Luther, a Gentile, drew from the Jewish fountains of sal-
vation. Mendelsohn endeavoured to tread in the steps of Aristotle
and Plato. Luther was a follower of Moses and the prophets.
Mendelsohn inspired his nation with a love of philosophy and polite
literature. Luther kindled a flame of zeal and love for the truth of
God's Word, Li a word, Mendelsohn communicated Gentile civi-
lization, Luther preached the faith of Abraham. — Dr. AP Cauls
*' Sketches of Judaism and the Jews," pp. 49, 50.
These sad comparisons between the three Moses show the
truth of our remai'ks. The Jewish writer may, indeed, have
wished and hoped to establish the truth and authority of the
Word of God, but having left off to follow the Lord fully, he
has at length so far turned aside to vain jangling, that he
has actually dared to speak of two uninspired, unauthorized,
and unbelieving men, as if they were woi-thy of the same
respect as he who was the chosen and highly-favoured ser-
vant of the Most High. The Jews can never understand
JEWISH ATTACHMENT TO SACRED LITERATURE. 83
their own religion until they come to see tlie difference be-
tween the solemn and positive injunctions of God's eternal
truth, and the dangerous speculations of all such vain phi-
losophy as tliat taught by Maimonides and Mendelsohn,
however splendid their talents and great their genius may
have been.
^fb)is^ :attaffjmfnt to ^arrrti ILiteraturc unabatet 6p
iJobcitg anti 5;uffcrtng.
" Unto the Jews were committed the oracles of God," and
they have not failed in faithfulness to the trust committed to
them. They have not profited as they ought to have done
by the precious deposit intrusted to their care, but they have
not falsified, have not corrupted the sacred text.
They have suffered their attention to be distracted by the
traditions they have embraced ; they have foolishly en-
deavoured to make a " fence for the law " (" Ethics of the
Fathers," chap. I.), and that fence has awfully obstructed
their view and prevented their distinct understanding of the
law and the prophets ; but whilst this fence, composed as it
was of strange and often noxious materials, has been a bar
and a hindrance in their way, we can never sufliciently
admire the strength of character and firmness of purpose,
which has marked their history in all ages, and kept con-
stantly alive in the nation a feeling of most decided, most
devoted attachment to the letter of that Word which God
intrusted to their guardianship.
AVe find on every hand awful and abundant proofs that tlie
Spirit alone giveth life ; without the Spirit the law can be
but a ministration of condemnation, and the Jews, in their
84 TIIK JEWS OF THE NINETEENTH CENTURY.
love for tlie command and letter of the law, have overlooked
the promises and tlie hoi)es of redcni])tion which were most
distinctly set forth in the institutions of tlie Mosaic economy,
and declared by all the holy prophets. While, however, we
mourn over this blindness which has happened unto them,
we cannot but speak with respect and admiration of that
attachment which they manifest to the memory of their fore-
fathers and the truth taught in ancient times. They cherish
with fondest affection the memorial of that loving-kindness
which they do not understand ; and although they say with
sorrow and with truth, " the glory is departed — our hope is
lost," they have maintained and preserved faithfully the
record of that mercy which shall be shown unto them in
even fuller measure than it was displayed to their fathers.
We have been led to these reflections by some remarks on
this subject which occur in the " Orient " for October 10, in
an article which speaks of the destitution and distress which
prevail among the Jews in Poland. The writer had been
referring to the recent ukase affecting the Jews who reside
on the borders, and adds : —
The Jewish population in Russia have no fields or acres, no herds
or pastures, no regular or guaranteed source of employment in
extensive factories, from which to derive a subsistence, — nothing but
the most miserable retail and barter, the most restricted exercise of
the common trades, and the alms of the few more opulent; they
have grown up in nameless penury, glad if they can secure even the
most precarious livelihood, and crowded together in narrow damp
tenements, where even the air they breathe is almost denied them.
For centuries they have been accustomed and taught, amid sorrow
and oppression, misery and ignominy, to look for their consolation to
eternity, to occupy themselves with the Divine law, the records of
their faith, and other i-eligious -works, and to consider the object of
their existence to be that pointed out to them in those words : " Thou
shalt meditate therein day and night." Thus, no sooner has the
child learnt to speak, than the instruction also commences, and he is
soon compelled to spend the whole day in the public school-room,
which bears tlie most evident maiks of the proprietor's poverty, and
generally is deprived of everything that could make it a wholesome
and cheerful abode for children. Nor does the college (Beth Hame-
drash) ofKr a better accommodation for those adults who spend
there the time they can save from their business or the hours of
sleep. It must be acknowledged that these are not the most favour-
POPULAR PREJUDICES AGAINST THE JEWS. 8o
able circumstances for the development of bodily strength. But it
ou2;]it not to be left unnoticed how thus, even among the poorest and
lowliest, a dcairr after knoiclcihic is promoted, and /7'.sy;^'c/ for /aaniiiiff
made a fundamental trait of ciiaracter, causing an ideal but ele-
vating mental aspiration to be infused into every action (however
degrading and humiliating it outwardly may be), which, under
favourable circmnstances, if preserved from the mildew of innova-
tions, as well as from the inroads of optimism, would present a
germ from which would s])ring all that is best and most glorious, and
above all, worthy of a better fate.
We sliould feel some reluctance in quoting the following
passage from the " Morning Post," if we were not assured
that it will at once be evident to most of our readers, that as
it abounds in exaggei'ation, it must have originated in mis-
take and ignorance : —
The Jews have been, from time immemorial, incarnations of the
principle of usury; and wherever the principle of usury has been
allowed scope, the rights of productive industry have been invariably
trampled under foot. Let the history of modern Europe be care-
fully examined, and it will be found that in direct proportion to the
growing influence of the Jews, has been the abasement of the great
mass of the labouring classes. Wherever the Jews flourish most,
TUERE will be found to flourish, in the rankest luxuriance, the arts of
usury, of money-jobbing, and extortion.
Now we do not say that there are no Jews to be found
who have been guilty of usury, we do not wish in any
measure to conceal the fact, or extenuate the fault, as far as
individuals are concerned, nor can we pretend to know
exactly how many may have been involved in the guilt of
tliat odious crime ; but "we do maintain that the above is
anything but a just representation of that people considered
as a nation.
As, however, mere reasoning would avail nothing in
86 THE JEWS OF THE NINETEENTH CENTURY.
reply to such an accusation, however forcible our argument,
however just our appeal might be; let us look at the facts
of the case.
Look to the Jews in London — and it must be remembered
that London is not the most promising or most favourable
place to lind the national character of the Jewish people
fully developed. No Jew was permitted to reside in this
country for 350 years. It was only at a comparatively
recent date that they were allowed to take up their abode in
our land. The Jews of London have therefore had but a
short time to establish those institutions which assist so
materially in forming the national character. How large a
proportion of our churches, colleges, public schools, hospitals,
&c., were built, founded, and endowed, at a time when no
Jew dared settle among us. And yet, let us see what they
have done : they have established no less than eight syna-
gogues, two large hospitals, three lying-in institutions, six
free-schools, (one of wliich contains 600 boys and 300 girls,)
besides about a dozen societies for the education and clothing
of children ; Jive societies for distributing bread, meat, coals,
clothing, &c., to the poor ; and a host of other charities, such
as almshouses, burial societies, loan societies, blind institu-
tions, widow pension societies, societies for giving marriage
portions to poor Jewish young women, for finding places for
apprentices and servants, for visiting and relieving the sick,
for the relief of the poor at festivals, for the assistance of
aliens, &c., &c. — See "Jewish Intelligence," for July, 1841.
If we visit the Continent we shall find the result still
more favourable, as to the testimony borne by the numerous
and extensive charitable institutions, established among the
Jews. And what is perhaps still more to the purpose, as a
reply to the false assertions of the article before us, we shall
find, that the Jews are everywhere distinguished by their
willingness- to assist in carrying out plans of benevolence
formed for the aid of their Christian neighbours. We
cannot understand how the principles of usury could by any
POPULAR PREJUDICES AGAINST THE JEWS. 87
possibility have led to this wide-spread spirit of benevolence
and charity.
But let us not only look at those public institutions which
bear such a decided testimony to the principles which prevail
generally, let us look to individuals. We would recommend
the writer of the above paragraph to visit the Jewish
quarter in the neighbourhood of Houndsditch, on a Saturday
morning ; and to observe the number of Jewish shops which
are closed ; and to note the amount of pecuniary sacrifice
which is cheerfully made in honour of the Sabbath, as kept
by them. "UHiat a plain and undeniable proof, that, whatever
we may think of their i-eligious opinions, there is a strength
of character thus evident, which, to say the least, entitles the
Jews to respect and admiration. Why do they voluntarily
forego the advantages of commerce and trade, for so con-
siderable a portion of their time ? On the Sunday the law
of the land prevents their making good the loss they volun-
tarily sustain by the observance of the Saturday, and yet
without a murmur hundreds, or rather, we should say,
thousands, in our own immediate neighbourhood, do thus
give a practical demonstration every week, that they are
not insensible to a religious obligation wliich they conceive
to be binding. By what possible means could it come to
pass that " incarnations of the principle of usury " should, of
their own accord, give up for a considerable part of their
time, all prospect, all possibility, of honest gain, to say
nothing of the unjustifiable mode of seeking profit which
they are accused of adopting. We do not now discuss the
necessity for observing the Sabbath on Saturday, or keeping
the great Jewish feasts which are so carefully observed by
such numbers of our neighbours ; what we maintain is, that
self-denial exercised to a large amount, from religious
motives, can as little exist in the slaves of avarice, as benevo-
lence and charity. A very few instances may, perhaps, be
found, in which the hardened usurer, through fear of death
and a judgment to come, has relaxed his grasp of wealth,
88 THE JEWS or the nineteenth century.
and contributed largely to some object of mercy ; some few
may, perhaps, exercise self-denial and charity from a regard
to character, or from unworthy motives, and still be usurers
and misers in their hearts ; but these are rare exceptions,
and there is something in the manner of such men which
shows that they are doing violence to their feelings, that the
duty is a heavy burden, and that the gift is wrung from their
souls.
We lay no stress on a solitary and extraordinary act of
kindness on the part of a dying man, be he Jew or Chris-
tian ; we cannot hope much from any act of devotion per-
formed under the impulse of sudden terror, by those who
have long been accustomed to live to themselves, as if no eye
saw them and no eternity awaited them : but while we
deplore that leaning to tradition which hath caused Israel's
gold to become dim, and mixed her wine with water, we
cannot see the noble sons of the father of the faithful who
abound in works of mercy, thus made the subjects of un-
merited scor-n, without some expression of surprise and
sorrow. If they are to be condemned as a nation, for
worldly -mindedness, we say, "Let him that is without sin
among you cast the first stone."
The Jews have received the law of Moses, and have not
been faithful to it ; they have departed from the simplicity
and integrity of that truth which was committed to them ;
and sad enough have the results been, for the nation at large
as well as for individuals. Sent forth as strangers, they
have been reminded at almost every step of their weary pil-
grimage, that the only title they could possibly obtain to
respect and esteem among the thoughtless multitudes around
them, was to be found in the possession of wealth, the only
part of this world's goods left to those who Avere debarred,
in most countries, from the possession of every other kind of
property, and the enjoyment arising from rank, honour, and
station. No Avonder then that they clung to the only re-
maining source by which they could obtain influence, and
POPULAR PREJUDICES AGAINST THE JEWS. 89
secure to themselves that honour and those pleasures which
man naturally desires and craves.
Let us, before we accuse them of extraordinary baseness
in craving after Avealtli, ask ourselves, what have we done by
precept and example to show them the more excellent way ?
A¥e often complain, and we complain justly, of the influ-
ence exercised by the oral law ; but while we are duly alive
to its faults, we must not overlook that in it which is really
praisewortiiy.
What do those who wantonly and unsparingly accuse the
Jews, in the manner already alluded to, say to such passages
as the following : —
It is an afKrmative precept to give alms to the poor of Israel,
according as tlie poor liave need, if in the power of the giver; for it
is said, "Tliou sbalt open tliine liand wide unto him; " (l)eut. xv.
8 ;) and again, " Thou slialt reheve him, a proselyte * or a sojourner,
that he may live with thee; " and again, "That thy brother may
live with thee." (Levit. xxv. 35, 36.) Whosoever sees a poor man
begging, and sliuts his eyes against him, and does not give him alms,
transgresses a negative precept ; for it is said, " Thou shalt not
harden thine heart nor shut thine hand from thy poor brother."
(Deut. XV. 7.) Accordingly, as the poor hath need, thou art com-
manded to give. If he has no clothing, he is to be clothed ; if he
has no furniture, it is to be bought for him ; if he has no wife, he is
to be helped to marry one : if a woman, she is to be assisted in
getting a husband : yea, if it had been a poor man's custom to ride
upon a horse, and to have a servant running before him, but he is
now come down in the world, it is a duty to buy him a horse to
ride, and a servant to run before him ; for it is said, " SutHcient for
his need in that which he wanteth." (Deut. xv. 8.) And thou art
commanded to relieve his want, but not to make him rich. If an
orphan apply for assistance in order to marr}', it is a duty to hire a
house for him, and to provide all necessary furniture, and afterwards
to help him to marry. If a poor man come and ask for relief, and
the giver has not so much as he wants, he ought to give what his
means afford. How much ! He that gives a fifth of his property
fulfils the commandment well. He that gives one part in ten fulfils
it in a middling manner. He that gives less must be regarded as a
person with an evil eye. (Hilchotb Matt'noth Aniim cvii. 1 — 5.)
See " Old Paths," p. 417 — 119.
Are we prepared to go and do likewise ? This is not an
* Literally, a stranger.
90 THE JEWS OF THE NINETEEXTH CENTURY.
empty name among the Jews ; there are thousands among
them, whatever the writer in the " Morning Post " may say,
who enter fully into the spirit of such laws, and make exer-
tions to comply with its requirements which may well put
their Christian neighbours to the blush.
This, indeed, is a most painful thought ; Christianity has
taught us " to love " even " our enemies," " to bear all
tilings, believe all things, hope aU things ; " and yet we find
the above paragraph not in an obscure pamphlet, which
might lie hid in a corner, but in a leading article of one of
our influential daily journals.
Are there, then, many to be found who are willing to
entertain such sentiments ? We grieve to find there should
be any of our countiymen so unkind, so unjust ; we hope that
their number is at most but very few. We are inclined to think
that the writer, having been, as it appears, misinformed con-
cerning the purport and intent of the regulations recently pub-
lished in the Russian empire, was led from one mistake to
another, and thus, knowing but little of the real character of
the Jews, he, without further consideration, concluded that the
whole community amply deserved the punishment, which,
according to the picture drawn in his own imagination, had
been inflicted on them. But as time will show what is the
real state of the case, as it regards the Russian Ukase, so
will more mature reflection, we trust, lead the writer, and all
others who have thoughtlessly, by word or deed, helped to
cast a stumbling-block in the way of the Jews, to a better
sense of that which truth and justice, to say nothing of
humanity and mercy, require at their hands.
" The history of modern Eui-ope, if carefully examined,"
will not show that " the abasement of the great mass of the
labouring classes has been in direct proportion to the growing
influence of the Jews."
This is most plainly proved by the state of our own
country. What evidence can be brought to show that the
abasement of the great mass of the labouring classes in our
JEWISH TESXnrONY TO THE READING OF THE NEW TEST. 91
days is greater than it Avas in those times above referred to,
when the Jews were banished from our shores ? It is worse
than idle to talk in this way.
The observation made by a mighty monarch has often been
repeated, that no one ever injured the Jews but he suffered
for it ; and Ave may well believe, that this will prove true in
the history of every nation ; for the words of the prophet
were doubtless written "for our learning," when he thus
recorded the sentence pronounced by the Most High, —
" Thus saith the Lord of hosts ; I am jealous for Jerusalem
and for Zion with a great jealousy. And I am very sore
displeased with the heathen that are at ease, for I was but a
little displeased, and they helped forward the affliction."
(Zech. i. 14, 15.) The rich charter of Israel's national
privilege has never been revoked. "Blessed is he that
blesseth thee, and cursed is he that curseth thee."
3Jeb)tsf) Cfgtimon:n to tf)f rfcrts protjurrt lig rcatiing
tijc it^fcrcii) iJirb) ^Tcstamfnt.
In the "Orient," for 1843, No. 43—49, avc find a long
controversial article concerning the attempts made by
missionaries to spread Christianity among the Jews. The
article is written in a very bitter tone, and shows that the
author is but little acquainted witli the real spirit of Cliris-
tianity, altliough he is evidently a man of learning, and has
paid much attention to the controversy pending between us.
The most remarkable point in his statements is the
admission which he makes of the great influence which the
New Testament has produced, and docs produce on many
92 THE JEWS OF THE NINETEENTH CENTURY.
members of his nation, who have been induced to read it,
by the efforts of our missionary brethren.
After alluding to the tracts which we circulate, with a
violence of enmity and wrath which almost seems to shew
that, notwithstanding the unqualified contempt with which
lie speaks of them, he is not quite indifferent to the effects
produced, he observes : that as it regards missionary success
among the Polish Jews, it is in vain to pretend that the
converts to Christianity are mainly influenced by the
jirospect of temporal advantage, and adds : —
We must look deeper for the real motives. If self-interest were
the cause, no missionaries would be necessary to induce the Polish
Jews to embrace Christianity. The fact, therefore, that it very
seldom occurs, unless as the result of missionary exertions, leads me
to trace the cause to the effects of the reading the New Testament, cir-
culated by the missionaries. With the Polish Jew you cannot effect
anything by tracts ; his f almudical learning enables him soon to
discover their weak points. But in circulating the Hebrew New
Testament, especially in the Hebrew translation, the missionaries
calculate on captivating his susceptible oriental imagination by the
peculiar dialectic to which he has been habituated by the study of
the Talmud, — so faithfully pourtrayed in the Epistle to the Hebrews,
and by the mysticism to which he has become attached by the
reading of Cabalisdc works — repeatedly recalled to his memory by
passages in tlie fourth Gospel and the Apocalypse, as well as in the
epistles, — and which is therefore most likely to promote the success
of their designs. 'J'his is then followed up by the quotation of
Scripture passages, prepared so as to suit the Polish taste, and made
to furnish evidence (and the greater the subtlety with which they
are made to bear on the subject, the better) of the doctrine and
advent of their Messiah.
This is a kind of reading which frequently proves very acceptable
to the Polish Jews, who often are not well read in the Bible. They
meet with so much that is familiar to them, that they either entirely
overlook the new matter, or consider it as too irrelevant ; and thus
is often very suddenly the conversion effected, for which Chasidism,
more especially, has greatly paved the way! we read, therefore,
also, frequently in missionary reports, that through the reading of
the New Testament, grace has obtained the victory in the heart of
this or that rabbi, &c.
The remedy proposed is an edition of the Hebrew New
Testament itself, with a commentary, in which the writer of
the article in question thinks that it would be possible to do
away with the effect produced by the text.
PRODUCTIONS OF THE JEWISH PRESS AT JERUSALEM. 93
^rotiurtlons of t\)t ^fbjtsf) ijlrcss at ^misalem.
The activity of the Jewish press at Jerusalem may be
justly regarded as an important sign of the times in which
we live. It must, indeed, be expected that tlic intolerance
and bigotry of Kabbinism will exert a baneful influence, and
tend very much to deteriorate the value of many of the
books printed by the Jews in the Holy City ; but still it gives
us good reason to hope for better things, as it regards the
mental and moral improvement of the nation, when we hear
of a man like Rabbi Israel establishing a printing-office, in
which he has two presses, and employs eighteen men. (See
"Jewish Intelligence" for Dec. 1842, p. 406.)
The book that is published on Zion, may, in some cases,
indeed, be very far from a(!Cording with the pure and holy
law of God ; it may even contain an attempt to controvert
the truth of Christianity ; still, while we mourn over the
blindness which seeks to shelter itself under the vain argu-
ments which it collects for its excuse and defence, we rejoice
to know that the very book which was intended for the
subversion of the truth, shall itself but tend to bring to
light that which it would fain subvert and destroy ; and
while we lament every attempt to propagate error, we cannot
but know that the final result must be favourable to the
spread of that religion which is as eternal as its Author.
Let, then, tlie disciples of Rabbinism multiply copies of
" Chisuk Emunah ! " We tremble, indeed, lest the unwary
should be led astray, and, during the heat of the pending
controversy, and the violence of the struggle, some that had
begun to learn the way of life should suffer loss in their
souls ; but still, the very circumstance that the controversial
work was thought to be necessary, shows that inquiry is
spreading, and that tradition feels that its dominion has been
invaded, and its power is tottering : and thus, although we
94 THE JEWS OF THE NINETEENTH CENTtTRY.
by no means excuse or palliate the wrong done by the
publication of a work which may mislead those who are
unwary and ill-informed, concerning the truth as it is in
Jesus, we cannot but regard its appearance as a favourable
token of returning life and increasing inquiry, and rejoice in
knowing that this, though not so intended, must ultimately
tend to promote the cause of righteousness, Christianity,
and truth.
But while we do not overlook or underrate the importance
of such a hostile work, reprinted in order to counteract the
efforts of those whose endeavours to bring their brethren
into the way of life and peace have caused its republication,
we must also not omit to observe, that the productions of the
Jewish press at Jerusalem are by no means exclusively of a
controversial character, or hostile to Cliristianity.
The Jews are led to inquire, to study ; and as in the
prosecution of their laudable attempts to obtain knowledge
on the various branches of science, they require the
assistance of convenient manuals, which may serve as a
guide, we are glad to find that Jerusalem, the city so long
trodden down and forsaken, should be the place from whence
they may obtain information on subjects, wliich, while they
are infinitely subordinate to the direct revelation of God's
truth and will, nevertheless, well deserve the attention of
every one who is blest with ability to study the works of
Him who made the sun to rule the day, and the lesser light
to rule the night.
The last production of the Jewish press, at Jerusalem, is
a work by Joseph Schwartz, three parts of which have
already been pviblished. These are devoted to the science of
astronomy, which is treated of so as to illustrate the
geography and liistory of Palestine.
The three first parts include spherical astronomy, the
daily motions of the heavenly bodies, the refraction of light,
parallax, and other subjects belonging to theoretical
astronomy and also to mathematical geography.; the next
A WORD IN DUE SEASON. 95
part of his work is to treat of the calculation of time in
Palestine.
In so doing, the author has sought to reconcile the result
of scientific observations, with the statements of the
Talmud, the Soliar, the Midrashim, the Poskim, and to
shew the intimate connexion between the former and the
institutions of the Mosaic law. The subsequent part of the
work will also treat of the ancient geography of Palestine,
and its history up to the present time, with an explanation of
Arabic terms.
a WB-oxtt in ^ut Season.
The ways of God are not as our ways, neither are his
thoughts as our thoughts. Men are naturally disposed to
pour contempt on the small beginnings, which usually mark
the first establishment of the kingdom of Divine grace in the
heart. They complain, they reason, they object ; it borders
on enthusiasm, they tell us, to lay so much stress on a single
expression that may have been used at some particular time ;
it savours of folly to attribute such great importance to a
trivial event, which might have happened to any one else,
and never have attracted any particular notice ; nay, it is
even dangerous, in the opinion of others, to lay so much
stress on a few words spoken in the course of common
conversation, or a trifling change in the ordinary course of
events.
The accounts Avhich we read of conversions, as owing
instrumentally to such apparently inadequate means may,
say some, lead also to a dangerous disparagement of those
laborious effoi'ts by which we are led to embi'ace, and enabled
to hold fost, tlie hope of everlasting life. "We have heard
learned and grave men complain of the statements sometimes
96 THE JEWS OF THE NINETEENTH CENTURr.
made by our missionary bretliren, of extraordinary success
vouchsafed under circumstances when it was perhaps least
expected, as if these accounts of the manifestation of God's
grace and goodness might lead others carelessly to overlook
the need there is that all the means of grace should he
employed with earnest perseverance, and to forget that there
is a special blessing for those who from their youth have
been fully instructed in the ways of God.
But while we Vv^ould never forget, that if we wish to
prosper in the Divine life, we must sow beside all waters,
we must labour, fight, strive, watch, and pray, and that not
for a few days or months, but stedfastly and perseveringly^
and thus endure unto the end that we may be saved, we dare
not overlook the great mercy of that gracious God, who is not
confined to time or means ; who can and does bless a word
spoken in season.
The faithful earnest labourer in the vineyai'd, who has
been most serious in preparation for the ministerial office,
and has best exemplified the apostolic precept, which enjoins
that we should be instant in season and out of season, will
bear testimony to the fact, that while he has found it to be a
blessed employment to study diligentli/, that he may set forth
the whole counsel of God, sovereign grace has often been pleased
to bless a simple word of friendly warning and affectionate
exhortation, and made it as effectual as a stated and solemn
discourse in the great congregation could be. The Jewish
missionary who has faithfully endeavoured to meet all the
objections of the learned Jew, and to enforce the great
truths of Christianity with arguments drawn from all the
varied sources within his reach, will also have to testify
that the blessing of God has not been confined to his
lengthened arguments and his laboured illustrations. God
blesses our endeavours in every way, but he works according
to his own pleasure.
This is shown in the following statement taken from a
sermon by the Rev. Paul Neumann, preached at Berlin on
"WHAT IS THE OFFICE OF A JEWISH RADBI ? 97
June 4, 1844, before the Society for pi'omoting Christianity
amongst the Jews. After speaking most feelingly of the
difficulties which we have to encounter in labouring in the
missionary work among Israel, and the great blessings which
accompany such endeavours, he says towards the close of his
sermon, —
The following may serve to show how frequently a single word
spoken in faith and love, becomes a grain of seed for eternity in the
heart of a child of Abraham. In a town of Ponicrania there lived
a youth of this nation ; he attended the school in that place. One
afternoon — it was the feast of Passover — he called on one of his
schoolfellows, and met there a pious candidate of theology, wlio was
addressing himself to the heart of his friend, and then, turning to
the young Israelite, asked him, whether he did not also feel drawn
towards Jesus, tlie promised Messiah and Redeemer of Israel ? This
question, every word of which testified of his Christian love, made
so deep an impression on the heart of the youth, that it left him no
rest; wherever he went, whatever he was engaged in, he heard the
question repeated. The following day, early in the morning, he
went to a Protestant minister and requested instruction; by faith he
learnt to know Jesus as the Christ, and found, through faith in him,
peace and consolation for his heart. And this youth, who fifteen
years ago experienced this unspeakable mercy of God, am I
myself! Praise the Lord with me, and let us together exalt his
name.
^m^at is tfit ©ffice of a SJrtots^ ivafitii ?
Many persons seem to suppose that a Jewish Rabbi is in
some sense the priest of his people. The late Chief Rabbi
in London was often called, in the popular literature of the
day, " The High Priest of the Jews." This mistaken notion
has not unfrequently been in some measure encouraged by
the Jews themselves, who would gladly persuade us, that
their rabbles of the present day, may be considered as the
legitimate representatives of those whom God appointed to
be the guides and pastors of his people.
F
98 THE JEAVS OF TUE NINETEENTH CENTURY.
Nothing, however, can be farther from the truth. The
rabbi does not, and cannot, undertake to discharge the
solemn duties which the sons of Aaron Avere privileged to
perform. A very slight acquaintance with the laws and
customs of the Jews, as noAV established and observed, will
suffice to shew that whatever they may say of the excellence
and dignity of the office of a rabbi, it has but very little to
do with the peculiar service which the priest was to render
to God in the great congregation. Although there is one
important sense in which the rabbi or any other pious and
learned man may supply the place of the priest, inasmuch as
like that " messenger of the Lord of hosts," it is the duty of
t^very one to see to it, that "his lips keep knowledge," so
tiiat others may "seek the law at his mouth," the peculiar
office of the priesthood is unchanged and unchangeable, and
can never devolve on any except by the direct appointment
of the Almighty.
Every one who has enjoyed the advantage of being
personally acquainted with any considerable number of those
learned, and, in so many respects, truly estimable persons,
Avho now fill tlie office of rabbi among the Jews, will gladly
bear testimony to their diligence and devotedness. As a
body of men they fully deserve our most cordial respect and
esteem for their learning and charity, their zeal and
disinterestedness ; but Avhile Ave rejoice in that which is good
and praiscAvorthy in the individuals, we dare not shut our
eyes to the glaring and aAvful defects of the system which
they maintain : and least of all dare Ave for one moment
cease to remind our JcAvish brethren that they have noAv no
such serA'ice of the sanctuary as that which God appointed,
no sacrifice, no atonement, no priesthood.
A JcAvish periodical, edited by Dr. Friinkel, Chief Rabbi
of Dresden, entitled " Zeitschrift fiir die Religiosen
Interessen des Judenthums," contains some remarks con-
cerning the office of rabbi among the Jcavs, which tend to
illustrate Avhat we have said.
WHAT IS THE OFFICE OF A JEAVISH RABBI ? 99
We do not quote them as if tliey contained a complete
statement of the duties which the rabhi has to perform, but
as they are taken from the writings of one of the most
celebrated among the rabbies of the present time, who is
regarded by many as an authority, they well deserve notice,
and will serve to shew the great difference between the
rabbinical office, and the duty of the priests as ordained by
God.
Let us first inquire into the nature of the rabbinical office among
the Jews.
It is well known that Judaism knows of no priests, in the sense
in which tlie designation, "clergy," is understood by the Christian
Church. Judaism does not acknowledge the distinction of clergy
and laity, by which is understood that the latter confide to tlie
former the care for their souls. Of the Jew it is expected that he
shall pursue the study of the law, in addition to, and in connexion
with, his usual occupations; that he shall instruct himself to the
best of his ability, and not be a mere machine in the liands of otliers.
As, moreover, Judaism liad no mijsteries, the study of its doctrines
was open to all, no peculiar initiation was required to qualify for
entering its sacred courts, and no sanction necessary from any
outward ceremony, like the ordination. In Judaism we know of no
congregations led by spiritual shepherds, yielding blind obedience to
their mandates, and looking up to them as beings of a superior
caste ; literary qualifications and proficiency alone give precedence
and elevate to the office of teacher. The appellation " clergy," is
unknown to Judaism. It might, perhaps, have been applicable to
the priests of the tribe of Aaron, while the temple and its services
were in existence: even there, however, not in the sense in which it
is now used. The Jew has only teachers ; they have neitlier power
to bind nor to loose, their position does not bring them nearer to
God, nor are they mediators between God and the congregation.
Originall}^, the teacher did not even exclusively represent the
congregation. If we look into Jewish history, we do not, until
within the last few centuries, meet with rabbies, like those of the
present day, representatives of their congregations in all matters
connected with religion. Jewish rabbies, on the contrary, were but
learned men, who in the synagogue proj)ounded their opinions to
the people ; and this privilege was open to all who, from their
learning, had acquired the esteem of their brethren. We can only
compare the office of rabbi with that of an academical teacher, who
keeps up a continual intercourse with his scholars and with learned
friends: the former propose (piestions to him, the latter sometimes
oppose his views; but he addresses also (popular) discourses to the
people, in which he propounds his doctrines. The rabbi was not
elected to his office by the congregation, but was a teacher by virtue
r2
100 THE JEAVS OF THE NINETEENTH CENTURY.
of the wishes of his scholars, or rather from the deference generally
paid him. Every learned man could be called upon to expound the
law, and he did so willingly, as the (jualiiication for doing so was
considered to be the final object of ail study. No one was
compelled to consult any particular individual, but could apply to
any one in whom he jiiaced confidence, whose decision afterwards
could not be revoked by another learned man, unless it had been
very manifestly wrong. It was not until the sixteenth century, that
the congregations elected rabbies. Their proper functions were to
teach ex officio, and also assisted by two coadjutors to form the Beth-
Din. But even then there was no intention of a cure of so\ds; the
rabbi's only qualification consisted in his learning. There were also
in the congregation beside him, other learned men, whose acquire-
rments at times were even superior to his own, and who were also
requently applied to respecting the ritual, so that the congregation
was never exclusively represented by its appointed rabbi.
. . . What has been the personal history of the rabbies? Have
they fattened themselves with the labour of the people, seized upon
rich benefices, pampered themselves in luxury and afHuence, or
given ottence to the people and scandalized their religion by their
morals? No; they were nothing but teachers; their lives were
dedicated to study, but also to the care for their daily bread ; they
struggled against poverty; doctrine and science was their recreation.
They lived only for the people, their object was to watch over the
maintenance of the law; they required no reward, but were,
although not without their human weaknesses, men to whom even
the most enlightened (?) age cannot refuse its respect. Wherever
endurance or suffering was the order of the day, they stood forward,
and kept up the intellectual eminence of their nation. Let us do
them the justice to acknowledge this; honour is due to these men, if
we will not judge them with partiality, and fail to record what is
noble and worthy of remembrance. {Zeitschrift, June, pp. 95, 98,
&c.)
Ci)c (Eljasitiim in €falicia.
It is not only a very common btit also a very important
remark, that we ought to hate sin, hut love the sinner. It is
essentially necessary that we should bear this in mind Avhen
we enquire concerning the present condition of our Jewish
brethren.
The history of Israel contains much, very much, that must
THE CIIASIDI5I IN GALICIA. 101
fill US with the greatest respect for their character as a
nation, and their conduct as individuals. Their patience
under suffering, their attachment to the memory of their
ancestors, their adherence to customs and usages which they
have been tauglit to consider as sacred, tlieir diligent atten-
tion to the pursuits of literature, and their ardent devotion
in the different exercises of religion, their affectionate rever-
ence for their aged relatives, and their general benevolence
and kindness, justly call for our unqualified admiration. And
if we find so much to interest us in their present condition,
how much more when we think of their ancient history, and
of the rich blessings promised by him w^ho hath said, " This
people have I formed for myself ; they shall shew forth my
praise."
But if we would really understand their present condition
and duly magnify that grace, through which, we know, they
shall " obtain mercy," we must not conceal from ourselves,
or pass slightly over, the awful proofs that abound on every
hand, that if a man do not believe with his heart on the Lord
Jesus, and confess with his mouth, he cannot be saved. Tins
is most distinctly shewn in every page of Israel's history.
Their most solemn services have been defiled by an unholy
mixture of traditional observances ; and their study of th;i
law of God, careful and exemplary as it is, has still lost mucli
of its blessed effects, from their reliance on the command-
ments of men, by which they make void the law of God,
even while they study its sacred contents with the greatest
diligence. Every part of the rabbinical system, which has
in so many respects superseded the law of Moses and the
teaching of the prophets, shews that it is an evil and bitter
thing to forsake the fountain of living waters, and to hew
out for ourselves broken cisterns that can hold no water.
The doctrines and practice of tlie Chasidlm are in some
respects, indeed, different from that of tlie rabbinical Jews ;
but still, as they hold so many opinions in common with other
Talmudists, and use the same prayer-book as the Spanish
102 THE JEWS OF THE NINETEENTH CENTUEY.
Jews, we cannot be said to act unfairly towards the rest
of the nation if we speak of the state in which we find
this numerous body, as furnislyng a striking and sad proof
of the ill effects arising from the adherence to human tradi-
tion, which is the great bane of modern Judaism.
It is well knoAvu that blind veneration is usually paid by
rabbinical Jews to the memory and writings of their ancient
teachers, and we know also of what great and abounding
evils, this submission to human authority in matters of faith,
has been the fruitful cause. But the Chasidim extend this
veneration to their religious guides in the present day, re-
garding them as the favoured possessors of superior powers,
and thus fall into still greater and more dangerous errors.
It is a doctrine of the Chasidim that " the most important
of aU principles is unreserved devotion to the Tsaddik ;
never to turn aside from his precepts ; to reject wisdom and
science, yea, one's own understanding, and to receive only
what the Tsaddik says. Even when one thinks that the
Tsaddik is acting contrary to the law, he is still to believe
that the Tsaddik is in the right j he must, therefore, reject
his own understanding, and rest confidently on that of the
Rabbi."
" This adherence to the Rabbi produces the perfection of
the soul. By it the soul is enlightened with the knowledge
of God. From thence emanates the close union of the soul
with God. And that this may never be checked by grief or
sadness, it is necessary to preserve cheerfulness and gaiety.
For this purpose the Chasid is recommended to drink mead,
and is required to do so in particular on Fridays, after the
warm-bath (which is customary in Poland), with a view to
their being in a cheerful frame of mind during evening
prayers."*
Although the Talmudists in general do not, indeed, hold
the person of any living rabbi in such undue estimation, yet
• See Dr. Jost's "History of the Jews," vol. ix., and Dr. M'Caul's
" Judaism and the Jews," for a full account of the Chasidim.
THE CIIASIDIM IN G ALICIA. 103
we cannot fail to observe, that if we compare tlie extra-
vagant notions of the Chasidini, quoted above, with tin-
ancient Talmudical opinions respecting the authority })os-
sessed by the rabbles, the transition from one error to thf
otlicr is more easy than may at first sight be supposed.
Thus Rashi, in conimenting on Dcut. xvii. 1 1 :
" According to the sentence of the law which they shall teach
thee, and according to the judgment which they shall tell thee, thou
shall do: thou shalt not decline from tlie sentence which they shall
show thee, to the right hand nor to the left : "
says, —
(i.e.) — " Even though he (viz. the judge, who by the Jews is a
rabbi) tell thee that the right hand be the left, and the left be the
right (yet thou shalt do according to his words) : how much more,
when he says to thee, that the right is the right, and the left is the
left."
And the Talmud itself says : —
-ION312J n:'DiDn "jy pbmD in "73? pbinn 73 ntdh aintix
Dynnjii-D "131 □» n3'non'i?iyn'?3«:'3n-i3-iDt<3-\ tdn
,•>"■> "jy "jNTTT' ':3 131 iiUN ni'-io 'D nan tondc n:'3c
by 05-1 no ib^sianbyDyiriQnbsNES ■i3«3'2n'3iin«
• >"•> by D« '3 D3'ninbn ■i:'by «b ton:® rrrDc
"The Rav Chasda has said, if any one contradicts his rabbi or
teacher, it is the same as if he contradicted the Divine Majesty, as
it is said (Numb. xxvi. 9) : 'When they strove agaiust the Lord.'
The Rav lias said that the Son of Chauuina taught: Whoever con-
tends with his rabbi is like one who contends with the Divine
Majesty; as it is said (Numb. xx. 13) : 'This is the water of Me-
ribah ; because the children of Israel strove with the Lord.' Rabbi
Channina, the son of Papa, has said : AVhocver murmiu's against his
rabbi is like one who murmurs against God ; as it is said (Exodus
xvi. 8) : ' Your murnun-ings are not against us, but against the
Lord.' (Tract, Sandhedrim, fol. 110, col. 1.) "
And again : —
.nn'n 3''n dmdid '"i3i br -i3irrt
" He who transgresseth the words of the learned men is worthy of
death. (Tract. Eruvin, fol. xxi. col. 2.) "
104 THE JEWS OF THE NINETEENTH CENTURY.
We have been led to these remarks by an article in the
" Allgemeine Zeitung des Judenthums," No. 36, containing
an account of the Jews at Sadigura, in which we have ano-
ther proof of the great influence which the heads of the sect
of the Chasidim enjoy among their followers.
Sadigura has a large Jewish congregation. The general state of
the Jews here differs in no respect from that of their brethren in
Galicia; the place has, however, become noted from the well-known
Tsaddik Rabbi Israelki having chosen it as his future abode on his
expulsion from Russia. The peculiar (more princely than rabbi-
nical) pompous mode of life of this man, his chasidical court, and
the great number of his adherents who yield him passive obedience,
drew down upon him and his party in Russia disastrous conse-
quences. Now that he is in the Austrian territory, he will probably
alter his mode of life. He has, however, been fortunate in his selec-
tion of the place of his abode. Important cattle markets are held
annually at Sadigura. The graziers who frequent the markets,
mostly Jews from the contiguous province of Bessarabia, will, of
course, not fail to secure the favour of the rabbi, with a view to ob-
taining a good market, and after its successful termination to shew
their gratitude in a substantial manner. But the town itself has also
gained much by the rabbi's choice. For the immense influx of visi-
tors to this place, to which now the pilgrimages of the pious are
directed, causes a large circulation of money by the increased con-
sumption of the necessaries of life ; but, above all, of that vital ele-
ment of every community of Chasidim, spirituous liquors — by which
the taverns, distilleries, and brandy-merchants flourish, far and wide,
in and around Sadigura.
We cannot, indeed, be surprised to find these eifects re-
sulting from a degrading system, mixed with so much super-
stition, and a reliance on tradition, among the Jews, when
we remember how dreadful have been the results of a similar
system when propagated in the Christian Chui'ch. An
appalling parallel might be found in many practices which
obtain among the bigoted adherents of the Romish Church,
to the above description.
We may well shudder when we think of this sad degene-
racy among that people, whose forefathers were instructed
by prophets, and in those Churches which were planted by
apostles ; but, as it is our duty, while we " hate the sin, to
love the sinner," so may we be assured that the time will
ANNIVERSARY OF THE ARRIVAL OF THE BlsnOP. lOo
come wlien those who " have mourned for Jerusalem shall
rejoice witli her," when God Avill have mercy on all, as he
has now concluded them in unbelief. We conceal not from
ourselves the sad facts which tarnish the history of a nation
so distinguished in many respects for everything that "is
lovely and of good report ;" but at the same time we are
thankful to know that those generous and confiding feelings
which have led the Jews to such devoted affection and un-
warrantable submission to their rabbies and spiritual pastors,
shall be ere long concentrated and fixed on the great Saviour
of their nation, in whom they shall obtain life, liberty, and
everlasting peace.
ainnibfrsnrjj of tljc i^rribal of ii)t IJvotfStant Bisfjcp
of f misalcm in tfje ?tloIg (ilitg.*
The approach of the anniversary of the entrance of the
Bishop of Jerusalem into the Holy City, which took place
January 21, 1842, reminds us and our readers of the duty of
devoutly and thankfully acknowledging the great goodness
and loving-kindness of the God of Abraham, who has so
graciously preserved and protected those who have been
called to such arduous and useful labours in the Holy Land.
Every one who has read the communications received from
Palestine from time to time, or who has only seen the
last Annual Letter from the Anglican Bishop himself, must
say "What hath God- wrought !" The Infidel may scofi^
and the careless may disregard the importance of having a
growing Church on Mount Zion, in which the services of our
pure Protestant worship are regularly performed, and the
Word of God faithfully proclaimed, but we think it to be one
of the most extraordinary events in the history of modern
* Written in December, 1844.
f3
106 THE JEWS OP THE NINETEENTH CENTURY.
times, that such a Church should have been founded, and
should prosper. In that Church, during a space of about
two years and a-half, thirty-seven of the literal children of
Abraham have been baptized, and the general number of
communicants amounts to between forty and fifty, of whom
by far the greater part are of the house of Israel.
But while there is a loud call on us to praise our God for
his favour to Zion, there is also the most urgent need for
solemn prayer and earnest intercession in behalf of our
friends in the Holy Land, who, in the midst of many encou-
ragements, meet with much to try their faith and patience.
The natural unbelief of the human heart which prevails
everywhere and in every one, Jew or Gentile, is a mighty
obstacle to the spread of Divine truth ; and the various forms
of superstition which at different times have spread their
withering influence, prove a great barrier to the entrance of
the Gospel. But in the land of Canaan, the land of promise,
the servants of the Most High have not only to contend with
these obstacles, but, while thus engaged in spiritual warfare,
they are called to witness scenes of appalling distress, and are
exposed to various dangers that ought to lead us to be most
earnest in prayer on their behalf.
It is only a short time since that two brothers, the Go-
vernors of JaflTa and Lydda, were murdered on their way to
Jerusalem by the Sheik Aboo Ghoosh, who then sent a letter
to the Pasha of Jerusalem, telling him what had taken place,
and desiring him to send for the bodies. This murder
was a consequence of family feuds, and the Pasha, fearing
that the hostile parties might take to arms on a larger scale,
applied to his Government for troops for the protection of
the city. On November 3, a body of troops, about 1,000 in
number, marched into Jerusalem ; but the fact that they
were headed by Aboo Ghoosh himself, who, it is said, was
sent for to Jaffa in order to conduct the soldiers up, who
were otherwise afraid to pass through his territories, has
caused great alarm to the inhabitants.
A rabbi's opinion respecting conversion. 107
Frequent attempts at house-breaking liave occurred of late
in Jerusalem ; and a daring and horrid murder was commit-
ted on a poor Karaite Jew, whose head the robhers severed
from the body, while his wife had been so ill-treated that her
life was despaired of. It requires no common degree of
firmness and courage to remain undaunted and undisturbed
amidst such scenes of violence. We have great reason to
bless God, that he has preserved the Bishop of Jerusalem
and those who are privileged with him to labour in the Holy
Land, from all needless alarm. They feel that they are, to
use the words of the Bishop, " at the post of duty, where
God has placed them," " that they are in the hands of God,
and that he can and will protect them ;" or, as j\Ir. Nicolay-
son says, after alluding to the murder of the two Governors
and the excitement that prevails in consequence, " We feel
safe in his protection, who has already guarded us in greater
dangers, and commend ourselves to the prayers of our friends
at home."
©pinion of a Itcarneti i^abbi concerning (irfforts for
tf)c (ttonbcrsion of tfje ^t\D»,
One of the most painful obstacles which a missionary to the
Jews has to encounter in delivering his message, arises from
the difficulty he finds in convincing some of the Jews, that it
is his duf// to endeavour to convince them that Jesus is the
Messiah. He sometimes meets ^vith persons who seem to be
unable to comprehend the motives which influence him.
They think there must of necessity be some sinister, some
unworthy object, which he wishes to secure by his zealous
endeavours. This is owing to their not being accustomed to
witness efforts among their own people for the spread of those
solemn truths which they, as pious Jews, acknowledge.
108 THE JEWS OP THE NINETEENTH CENTtJRT.
The Jews, as a nation, boast of their privilege in being
witnesses for the unity of God and the truth of his law, but
they do very little to teach these all-important doctrines to
the nations of the world.
As it regards proselytes to Judaism, the modern rabbles
are divided in their opinions. There is a common proverb,
ni?-)!^ V22D bsntr'"^b □'•"12 nnb □"^CCp - " Proselytes are griev-
ous to Israel, like the plague of leprosy," or nnCD3. "like a
scab," for which various reasons are given ; some say,
bsniZ?"' n« V^^'^lbp "l^f V2C?n p-inn pl-iir, "because
most of them go back again, for some trifling cause, and
seduce Israel ; and it is also difficult to separate from them
after they have become proselytes. They were the cause of
the making the golden calf, and also of that plague which
smote the Israelites on account of their lust for flesh." But
others observe, " The words □"^12 D"'l27p ' proselytes are
grievous,' are not meant □''~)2n ^M3ib, as blaming the
proselytes, but bwniC^ "'S^ib, as blaming the Israelites ; for,
seeing that the former had left their home and country, and
were come to serve God, they take occasion from this fact to
condemn the Israelites when they fell off from God."
Our Lord complains of the Pharisees of his time, that
they " compassed sea and land to make one proselyte," but
it is not quite certain that he refers to any endeavours, on
their part, to convert Gentiles to the knowledge of the one
true God. Some suppose that it is rather a rebuke of their
zeal for doing all they could to promote the interests of their
own party. Nothing is more common than to find men more
anxious to promote the interests of their own peculiar section?
than the public good.
But whatever may have been the character and conduct of
the ancient Pharisees, and the meaning of the Talmudic
proverb above quoted, it is quite certain that some of our
Jewish brethren of the present age do not understand our
motives.
We might have thought that the plain command of Christ,
A rabbi's opinion respecting conversion. 109
" Go ye into all the Avorkl and preach the Gospel to every
creature," would be a sufficient explanation, and account for
that desire Avhicli every real Christian must feel, to make
known to every one, Jew as well as Gentile, the message of
salvation.
But it is not so, Judaism is, as now taught and believed^
essentially an exclusive religion ; and unhappily there is a
strong desire, on the part of some, to remain as they are.
Noli me tangere, is the feeling that pervades in their minds.
"While increasing numbers ask with earnest inquiry, What
shall I do to be saved ? and very many believe on the Lord
Jesus, and are saved, live in faith and holiness, and die in
peace with a good hope : there are not wanting those who
cannot appreciate our views or justify our conduct in endea-
vouring to teach their nation. They seem almost wilfully to
forget, that if we are Christians at all, we must obey the
commands of our Lord and Master. When the friend who
makes the etfort to convince and instruct, is a Jew by birth,
the difficulty becomes far greater. He is thought by the
class of Jews above-mentioned to be an intruder. They
insist on it, that the Christian believer in Jesus ought not to
give expression to his feelings and hopes, ought not to let his
light shine before his nation, ought not to confess his faith
before his brethren.
Thus in the " Allgem.eine Zeitung des Judenthums," for
Nov. 25, we find a learned Chief Rabbi in Hungary
complaining most bitterly that a believing Israelite, Mr-
Bloch, has addressed a letter to his Jewish friends at Pesth,
in which he gives a reason of the hope that is in him. The
rabbi calls it a "reprehensible fanaticism," or at least a
"blameable indiscretion," and urges the following very
extraordinary argument as a proof that Mr. B. had no right
to address himself in that manner to those for whose welfare
he was concerned : —
Although the Apostle St. Paul was certainly not deficient in zeal
for conversions, his epistles are addressed to the Galatians,
110 THE JEWS OF THE NINETEENTU CENTURY.
Corintliians, Roni.ins, Ephesians, Colossians, and Philippians,
congregations into wliicli Christianity had already been introduced.
History does not inform us of St. Paul having, by an epistle,
exhorted a Jewish congregation to embrace Christianity. St. Peter
has also addressed letters only to Christian congregations. Suppos-
ing, therefore, that Mr. Bloch considers himself to be the apostle of
the circinncision of the nineteenth century, still he could, at the
most, be justified only in letting his Christian wisdom shine before
the new Hebrew-Christian congregation at Pesth.
His apostasy would have been blamed by some, regretted by
others, and excused, perhaps, from various circumstances; but the
cause of the just indignation of all Jews in Pesth, was the
ingratitude, tlie obtrusiveness, the pietistic arrogance, the impudent
proselytism, with which he placed himself in opposition to a com-
munity, to whom he owed the acknowledgment of his gratitude
and esteem.
Thus, then, it seems that according to the opinion of Chief
Rabbi Low, it is wrong in a Christian Jew to write to his
friends and state his religious convictions. It is evident,
that he, and those who think as he does, know as little of
the sentiments which animated the ancient Avorshippers in
the temple at Jerusalem, when they prayed. Let " the people
praise thee, God, yea, let all the people praise thee," as they
do of the Spirit that animated St. Paul and St. Peter, and
led them to " testify both to Jews and Greeks, repentance
towards God, and faith in our Lord Jesus Christ."
The ancient temple had its spacious court of the Gentiles,
and that court was not left without worshippers, to join in
the service of the God of Abraham. IModern Judaism has
no sympathy with others, who are perishing in ignorance of
the very truths which still remain among the rubbish which
tradition has collected. Modern Judaism makes no efforts
to teach, to enlighten, to save, and wishes only to be left
undisturbed, a magnificent ruin, mighty in its fall. Self-
righteousness and dependance on human wisdom, avoid the
light, and take oifence at everything, which may shew the
sad confusion which has been introduced, where once light
and truth prevailed. But whether some will hear, or will
forbear, the attention of the nation at large has been aroused,
and multitudes of Jews, who once, like Chief Rabbi Low,
ON THE USE OP THE HEDREW LANGUAGE. Ill
tliought tlie admonition of a Christian friend a grievous
intrusion and arrogant presumption, now find that he whom
their fathers rejected is tlie Lord of Life, the Prince of
Peace ; and thus gladly become in their turn the heralds of
salvation to those of their nation who have not yet obtained
like precious faith. Heedless of reproach, they will not
cease to witness and testify for Jesus, and their labour will
not be in vain.
©n tf)e 2ase of tf^t Jtlciivelu Itanguage.
The following remarks on the value of the Hebrew language,
and the sacred duty incumbent on the house of Israel to
transmit the knowledge of the same to their posterity, are
part of a lecture originally delivered by Dr. Falkenheim at
the examination of a Jewish school at Konigsberg, nearly
four years ago. The author has been led to publish them in
a recent number of the "AUgemeine Zeitung des Juden-
thums," in consequence of the discussions which have been
originated by the question proposed at the late assembly of
rabbles at Brunswick : — " Whether it be necessary to pray
in the Hebrew language, and, if not, in how far it be
advisable to continue its use for the present in a part of public
worship ? "
The Hebrew language is pre-eminently a holy language. All
languages, indeed, differing as they do, according to the difference
of the localities where they are spoken, and the changes introduced
by the varieties of national character and customs, are expressive of
human nature and intellect ; and all testify of God's goodness in
giving to man this precious gift, and thus constituting him the organ
of the dispensations of Providence, enabling liim to proclaim by
means of the invaluable faculty of speech, what his eyes and his
understanding behold.
112 THE JEWS OF THE NINETEENTH CENTURY.
But the language of the Bible claims our esteem and veneration
more than any other, on account of its pithy brevity, its conciseness,
and power. This was the firstborn of all known languages, the high
priestess through whose mouth salvation, the knowledge of God,
was proclaimed to the world, in the tones of which God himself
proclaimed his law from Sinai. In this language was written the
text of our wonderful national history, whicli forms also the type of
the Divine government and guidance of the whole human race. Is
it not the language in which the great instructors of mankind, the
minstrels and prophets, have proclaimed with holy inspiration those
undying and Divine precepts to which the whole civilized world pays
reverence ? the language in which a David chanted, with his
immortal hai^p, Divinely inspired hymns; an Isaiah, a Micah, a
Habakkuk, taught the most sacred eternal truths with glowing
eloquence? And this language, the primitive, the mother-tongue of
all true religion, all Divine knowledge, is not a holy language?
While all languages change amid the changes of centuries, so that
at last they cannot be recognised as the same, the Hebrew language
continues to stand forth, great and venerable, as of old, in all its
original power and energy, an imperishable monument of Divine
grace, administering and proclaiming until eternity the doctrine of
salvation to ages and races as they pass away and arise. And should
not we cling to this language with fervent love — we who have been
honoured by God in being the first who received the Divine com-
mandments promulgated in this language — we, who amidst cruel
persecution and endless slaughter, have preserved those undying
truths in rich imperishable works ? Is it possible that we can even
go so far as to forget it, to neglect transmitting it to our children as
their dearest treasure, as most especially their own peculiar property ?
The very necessity for discussing the question about maintaitung the
holy language, as is done now-a-days, is, we must confess it, a sign
of our having sunk low. Yes, there can be no doubt but that with
the fall of the holy language, the substantiality of our religion must
perish ; and instead of the all-powerful accents of the original
Divine law, merely a weak echo thereof will remain for us, and
leave us indifferent, and without real feeling for the doctrines handed
down to us.
But is the Hebrew a dead language, or still a living one ? This 13
a second question which we have to answer. It is a dead language
to all who look upon it as the mummy of a world which has long
been extinct ; to all who in thought and feeling have no part in
Jacob, no inheritance in Israel, or who are ignorant of its co-exist-
ence with our nation during thousands of years, during which it
flourished and developed the progress of the human mind, just the
same as any other living language. But it is a living language to
iall whotpossess the ever-living Word of God, written in its characters,
— to millions who from its source are inspired with holy thoughts,
with affection for the dearest link between the present and the past ;
it is a living language in our house of prayer, in our faith, in our
ON THE USE OF THE HEBREW LANGUAGE. 113
holiest feelings and recollections. Could that be a dead language,
which for a long series of centuries, even until the present day, has
brought to light such rich treasures of the mind, which has produced
and still produces a literature so fertile and undying ? Is this no sign of
its being a living language within the pale of the Jewish coniniu-
nity? i3ut has not the Hebrew language always been, and does it
not still serve to renew, the common bond which unites the Israel-
ites scattered among the nations in the East and the West, in the
South and the North ? Does it not keep alive in the breasts of our
brethren, the most widely-separated, sympathy for our most holy
interests, which without this language would be extinguished?
Shall we hear the reply, that this constitutes that very Jewish
nationality, which we are desirous of abolishing? O disgraceful
treachery against our own, against a most dear, most holy cause !
The national spirit, which it behoves us to preserve for ever and
ever, is the spirit of our history and our religion, and if you will
deny this, then you surrender Judaism, its whole history, and your-
self. And the Hebrew language is the most important, the most holy fact
in our history; it was and is the living medium of all recollections and
developments. You make it a dead language by striving to banish
it from the lives of Israelites, from their house of prayer, their
schools, and from the study of Judaism. And it will certainly come to
this, as certain as Judaism already now is a thing unknown to thousands ;
even because they learn everything, but no Hebrew. Look at many
of the most gifted Jewish youths ; every language, every science,
becomes the object of their zealous study ; they choose old and new
languages, they learn Persian, study Sanscrit, &c., but Hebrew they
know not ; and should any one devote some slight attention to it, he
treats it as destitute of life, soul, and feeling, unconscious of its vast
importance, as connected with our national history.
Let us then listen to the great call made upon us, to bequeath the
Hebrew language to our children, as their own peculiar property !
Let them not one day have to accuse us for arbitrarily depriving
them of that to which they had a most sacred and a most peculiar
claim. We dare not, amidst the general extension of knowledge,
exclude from our studies the holy language, and our religion, which
is so intimately connected with it, without laying ourselves open to
the just reproach of the most shameful inditi'erence and partiality.
114 THE JEWS OF THE NINETEENTH CENTURY.
Cf)e Wim of l^cbrebj in ^tMs^ Bihint 5121iiorsi)ip,
The question respecting the importance of retaining the
Hebrew language in the performance of Divine service, has
been frequently referred to of late. The discussions on the
subject, occasioned by the proceedings of the late assemblies
of rabbies, have called the attention of the friends of Israel
to it.
The following remarks, from the "Archives Israelites,"
are worthy of notice, and this the more as they are taken
from a Jewish publication, which for the most part advocates
the reforms which have recently been proposed among the
Jews : —
No one can be more desirous than we are ourselves, to see public
worship conducted with as much dignity as possible ; and it is well
known that we advocate such reforms as are really useful. But we
maintain that to banish Hebrew from our synagogues, and to declare
that it may be dispensed with, is, in a certain sense, to banish the
language altogether, is to destroy Israel's unity as it now exists, and
to make the Israelites of one country strangers to those of another.
Providence, while it scattered us into all parts of the world, gave us
in the Hebrew language a guarantee for preservation. What will
become of this, if, in the different countries, public worship be cele-
brated in the national language ? How could, under such circum-
stances, a Jew from London attend a synagogue at Paris, or one
from Prague at Metz? If it is objected that a Jew from the interior
of France even now cannot follow the services in a German syna-
gogue, and vice versa, we answer, that this is just the very evil
which ought to be remedied : the principal difference between these
two classes, consists in the pronunciation of the Hebrew ; but as all
Hebrew scholars are agreed that the pronunciation, called the Portu-
guese, is preferable to the German, the Central Consistory of France,
and the Jewish authorities in all countries, ought to labour towards
effecting the general adoption of the first-mentioned of these pro-
nunciations, and to amalgamate gradually both classes of public
worship. Our religion distinguishes itself everywhere by presenting,
during along succession of centuries, a perfect unity, with the single
exception of the Caraites, who are not, however, numerous. This
unity ought to be preserved, and it is the Hebrew language which
preserves it. Independent of its sacred origin, of its intrinsic beau-
ties, and of its noble simplicity, the Hebrew language is mixed up
with the very origin of our worship. It is, moreover, for the Israel-
ites, a universal language, that philosopher's stone vainly sought for
THE USE OP HEBREW IN JEWISH DIVINE WORSHIP. 115
by tlic sages. Again, by its means tlie European Israelite can pray
in an African synagogue, and the African Israelite can offer up his
prayers in our synagogues. If this language be banished from our
places of public worship, it will at last (juit us entirely, and we shall
be guilty of having neglected tlie guardianship of a trust which has
been in Israel's keeping for so many centuries, and which it was our
duty to transmit to posterity.
But it is objected, that the question is, how to put even those, who
do not understand Hebrew, in a condition to understand the prayers
which they address to God.
To the first part of this objection we do not reply, that it merely
needs teaching Hebrew to the children, as has been done formerly :
for the classical studies of some, and the apprenticeship of others to
trades and mechanical pursuits, do not allow of the children being
left, as formerly, until the age of fifteen in schools, where they can
not only improve themselves in the Hebrew language, but also study
commentaries on the Bible and the Talmud. But we maintain that
there is nothing vmbecoming in individuals praying in their mother
tongue. Neither Biblical nor Talmudical law is opposed to it. In
support of this opinion we could quote a great number of passages
from the Mishna, Gemara, and the Casuists. The existing transla-
tions enable those individuals who are ignorant of Hebrew to under-
stand the prayers, and to repeat them in their mother tongue ; but the
public service ought to be conducted in the sacred language. We appeal
with confidence to anyone, whether the words, la'n'JN '"'• "jxiuj' 3?nUJ
inn »" ', repeated in a loud voice by the officiating minister, do not
leave a far deeper impression than the corresponding words in the
translation : " Hear, O Israel, the Lord our God is one Lord." Our
every-day language certainly cannot produce the same efiect on the
congregation. It is, moreover, well that there should be something
mysterious in the relations of the creature with his Creator, both as
regards language and prayer. From the same cause a vast and lofty
house of prayer inspires us with more emotjon than an elegant
saloon ; Hebrew ought, therefore, to be preserved in public worship.
Do we mean by this, that some hymns from the pen of a great
poet would not have a good effect in the course of our solemn ser-
vices, for exalting our religious feelings ? We are far from doubting
it. It would even be well to replace the common chant from the
Pentateuch, used in our synagogues, by a gi-ave and well-delivered
lecture, as is the case at the synagogue, in Burton-street, in London,
or at least to adopt the Portuguese custom, and let this lecture be
followed by a translation into the vernacular language, as was the
custom at the time of Ezra. Why is it that up to this day, the pious
Israelite adds to the reading of the Pentateuch in Hebrew, that of
the Chaldee Paraphrase, which, after seventy years of Babylonish
captivity, had become the language of the country, and which,
in the eyes of the people, onl}^ had a greater authority, because it is
written in Hebrew characters ? We maintain, therefore, that, pre-
cisely because the Hebrew is essential for public worship, some
hymns in the national language ought to be introduced for those
116 THE JEWS OF THE NINETEENTH CENTURY.
who do not comprehend the former ; tliat tlie office of meturgeman
(interpreter) ought to be re-established, for the purpose of translating
the lesson from the Pentateuch into the national language ; and we
will add, that all those parts of the ritual which are in Chaldee,
as, for instance, the Kad'tsh (prayer for the dead), the Kol Nidre
(repeated on the evening of the Day of Atonement), the Akdamoth
(prayer at the Feast of Pentecost,) &c,, ought to be repeated in
French.
There is another reason, on which we lay great stress, why Hebrew
should continue to be made use of in public worship. A large
number of our Christian fellow-citizens study Hebrew : would there
not be something humiliating in the fact, that we, whose historical and
religious origin is written in Hebrew, should repudiate that language,
for, we repeat it, banish Hebrew from public worship, and you repu-
diate it entirely. It is no use saying, that the rabbles will be its
guardians. Who will, after a certain time, be able to judge of their
knowledge of the language? Besides, the whole is relative; from
the moment that Hebrew becomes a dead letter to the laity, it will
also be less cultivated by the rabbles. Now-a-days, they are already
scarcely at all consulted (nib«\ri) in cases which formerly exacted
laborious study on their part ; no doubt, also, their experience in
these matters is now not the same as that of the rabbles of old. It
is with theological, as with linguistical knowledge, without continued
exercise it is lost.
It has happened with the Hebrew language, as has been the case
with several religious usages. In abrogating usages which are not
based on our faith, the door has been opened to religious indifference.
The students of Hebrew did not always behold the beauties of that
sublime language ; they were, as a talented writer has expressed
it, on their knees before a Sdiva Mobile; they worshipped the
points and accents. This is certainly exaggerated ; but it cannot be
denied that there is some truth in it.
If our young students, who year after year shine in public exami-
nations, and distinguish themselves in the schools of the Govern-
ment, wouldbut try, they would find that the study of Hebrew is
infinitely ea sier than that of the classics. Let them then crown
their studies by that of the Hebrew language, and let them assist us
in labouring to preserve this language in public worship and in the
Jewish schools !
THE ELECT PEOPLE. 117
Ci)f (Jrlcrt |3foplc.
Thousands of voices have been loud in condemning Israel.
The faults of individual Israelites have been magnified, and
the errors that have taken too deep a root in their nation
have been dwelt upon with a complacency most discreditable
to those who have indulged in the feeling.
We Avould not, indeed, speak lightly of their sins as a
people — we Avish not to offer one word of apology for that
feeling of national pride which has often deceived them ;
we would not excuse pride of any kind in any one ; but
while we mourn over the perversion of mind, which has led
many in Israel to forget that all they have is of free unde-
served mercy, and all that is promised them can only be the
gift of free grace, we listen with attention to the sentiments
expressed by those Israelites who are not content to be
mingled among the nations, and do not forget the covenant
which God made with Abraham.
Although we do not agree with everything which Dr-
Mayer, the Rabbi of Hechingen, has said in defence of his
people, and the privileges they enjoy, we think that his re-
marks well deserve our notice, as expressing the sentiments
of a learned rabbi. The friends of Israel require no argu-
ments to press on their consideration the impoi'tance of
Israel's adherence to the hope of their fathers, and the
promises which God has given them, but they will readily
listen while a learned Jew states his view of the great ques-
tions now agitated, concerning the position of his people
among the nations of the world, and the duties which arise
from their relation to those around them.
When Israelites are reproached with calling themselves the elect
people, tl>cy can answer with the Pythagorean, avTo^ e(j)a ; for God
himself has frequently declared it in holy Scripture. But we live no
longer in a time of theological, but of philosophical faith, and even
the Word of God itself is summoned before the judgment- seat of
118 THE JEWS OF THE NINETEENTH CENTURY.
public opinion. When, therefore, Dr. Ghillany reproaches us with
claiming this distinction, in No. 224 of the " Algemeine Zeitung,"a
paper which is read in the highest circles ; adding, that so long as
in our prayers we lay stress upon the election of Israel, and uphold
the Hebrew language and circumcision, we are not fit to be eman-
cipated — we cannot pass such assertions by in silence.
There is a pride which is foolish, an arrogance which is ridiculous;
but there is also a noble pride — namely, the exalting and honouring
consciousness that we possess sacred gifts, which must never be
alienated. We have no reason to be ashamed of being called or
nicknamed Jews, we may rather be proud of the name. Our supe-
riority is a fact in history. It consists in our ancestry, in our reli-
gion, and in the language of our worship.
No man of proper feelings is indifferent as to the question, Avho
were his parents ; it gives him the greatest pleasure to hear noble
deeds related of his ancestors. Our fathers were called to receive
and propagate the highest ideas ; they were little in prosperity, but
immeasurably great in adversity ; for they developed in misfortune
a strength of faith never equalled, and an unshaken fidelity, so that
even Titus was astounded at their Jides ohslinata, which may well
be contrasted with i\\e Jides grceca.
We are proud of our religion. W^hile all the nations served my-
thological and symbolical dreams ; while even Plato and Aristotle
accepted a dualism ; while even in these latter times Pantheism is
to be ennobled, and spread as the religion of the people, the holy
Scriptures have ])laced before us the most exalted metaphysical ideas.
Biblical philosophy presupposes the existence of a God ; occidental
philosophy labours first to establish the idea, and in this search it
must lose itself Its moral is pure. Widows and orphans, the poor
and strangers, animals and the vegetable creation, a';e ever recom-
mended as objects of the most active sympathy. Even the cattle of
our enemies we are taught not to desert (Exodus xxiii. 5), and com-
manded to show all love towards our enemy. — (Prov. xxv. 21.) Its
poetr}' is unequalled, as Herder has proved ; its history is truly a
book of judgment, for it palliates no vices, it conceals no faults.
We are proud of the Hebrew language; for it is, as it were,
God's language, in which the Holy Scriptures were written : it is the
language of piety, and of child-like innocent simplicity, as has been
acknowledged by Schwarz and all good pedagogues. It has been
the spiritual and material bond of union for all Israelites in their
dispersion, which has prevented the inroads of sectarianism and
schism. It is not a national bond of union, but it stands in the place
of a general ecclesiastical constitution for all Israelites, in every part
of the globe.
We cannot, therefore, respond to wishes such as those referred to,
even though the price be the attractive and seducing one of eman-
cipation. We cannot place ourselves on the footing of Rationalism,
for we are not so learned as Messrs. Ghillany, Paulus, and Fauth.
We cannot forget our past history, for, as Milliner says, a man may
learn by heart anything he likes, but it is not in his power to forget
THE ELECT PEOPLE. 119
tliat which he knows. We cannot give up our history, for witliout
history there is no revealed religion. Nor can we give up our reli-
gious hopes : they have been oiu- consolation in the deepest misery,
they will be our friends and companions also under better circum-
stances. The kingdom of God has been promised us, in which peace
and happiness, love and trutli, the knowledge and worship of the one
God, shall reign throughout the world : and this promise cannot but
fill every hmiian heart with delight.
As the gentlemen above alluded to are not only Germans, but
also Christians, they believe, no doubt, that the Messianic hopes
have already been fulfilled : they need, therefore, apprehend no
danger to the State from our hojies.
We cannot give up our religion, for to us Scripture and tradition
is not the work of man, but the result of revelation. Nor can we
give up the Hebrew language ; for the prayers, to which we have
been accustomed from our youth, have become sacred to us : they
would not only have to be erased from our books, but rooted out
from our hearts. If it is said that in Christi.an schools the Old Tes-
tament is not taught in Hebrew, nor the New Testament in Greek,
that does not touch the question at all, for Christians are not the de-
scendants of the Hebrews and the Greeks. All the religious senti-
ments of our fathers have been expressed and been preserved exclu-
sively in the Hebrew language.
We are Germans, as regards our German native country, but we
are also Israelites with reference to our descent and our faith. If I
fulfil faithfully my duties as a subject, if I repeat with sincerity the
prayer for my sovereign, for my country, and its inhabitants, my
religion has nothing further to do with my relations to the State. I
must be a Jew, whether I live here or in Paris, in St. Petersburg or
in Cairo. I must be a Jew, whether Persia or Germany be my
native country; I svippose, if we wish to be emancipated, we must
become Hohenzollern-Jewish, Wurtemberg-Jewish, Baden-Jewish,
and Prussian- Jewish. No doubt much remauis to be reformed
among us, but not at the price of emancipation ; for exchanging a
religious conviction for an outward advantage is a shameful barter ;
reform must take place solely, if found to be intrinsically necessary
and advantageous. Reform makes a circuit through the world, and
it is in vain to check the revolving wheels of the times. If, however,
the Assemblies of rabbles have not received the desired share of
sym])athy, this is but natural, for they have themselves alienated
confidctice from them. If they give utterance to views, such as are
to be found in the records of the Brunswick Assembly, as, e. g. that
religious ordinances, instituted by those who were entitled to legis-
late, may be suspended at their dictation ; or that " the times also
are a Bible, by whose mouth (iod sj)eaks to Israel :' — such expres-
sions may be received witli ajjprobation by the gentlemen referred
to, but they can only make a most painful impression upon a reli-
gious mind.
Keforms in matters of religion are dangerous. Science and poli-
tics become the hobljy of, and are cherished only by, the elect few;
120 THE JEWS OF THE NINETEENTH CENTURY.
but religion becomes, through cclucation, the property of all, without
reference to station, age, and sex. A suitable reform among Israel-
ites can, therefore, be accomplislied only by degrees and with cau-
tion, only by tender and reverential consideration of existing laws
and institutions. If any Government will emancipate us, its noble
purposes will be carried into effect, without reference to our prayers ;
for experience teaches, that they never yet have had occasion to insti-
tute inquiries respecting dangerous political movements among the
children of Israel. But if no such step be in contemplation, it will
be refused to the orthodox, because they are not reformers; and to
reformers, because they are not orthodox. I conclude, however,
fully persuaded that Puffendorf's saying will become generally
adopted as a principle of fundamental law : Bomnn et cequum juris
pars est, et ad omnes homines pertinet, nullaque ratio intelligitur , cur
ad Judceos communis juris participes non pertineat!
(Jratlp IHisstonatB Hafiours of t|)e Hate IStsi^op
aiwanticr.
The following particulars respecting the early missionary
labours of the late Bishop of Jerusalem will, we trust, be
read with interest by many, as the author had the privilege
of frequently being the companion and fellow-labourer of
that devoted servant of Christ, during the first two years and
a-half of his exertions as a missionary : —
" Our departed friend arrived in Danzig, in December,
1827, which place had been selected as the sphere of his
future labours. Although he was received with much
kindness, and listened to with much attention, by many of
his brethren according to the flesh, there were not wanting
circumstances which reminded him of the arduous nature of
the task to which he had addressed himself.
" So little did the nominally Christian part of the popu-
lation of Danzig, understand and value missionary efforts for
the good of Israel, at that time, that when a plan was
formed for opening a school for the benefit of Jewish
children, and application was made to the Danzig Bible
EARLY LABOURS OF THE LATE BISHOP ALEXANDER. 121
Society, for a few copies of the Bible in German, for use in
the school, we were gravely informed, that they had no
supply on hand of a Bible suited for use in such a school.
We reminded the Secretary of that Society that they had
shortly before that time received a very liberal grant of
Hiblcs from London, and that we expected very soon to
obtain a supply ourselves, when we should be most willing
to return an equal number of good copies, equal to those
with which we asked to be accommodated. The only reply
we could obtain was, ' You have no idea how slovenly the
Jewish children are in using their books; it would really be
a pity to put copies, like those you refer to, into their hands ;
wait till we get some of a cheaper sort, and then, if juu
apply, no doubt the Committee will be willing to take your
request into their sei'ious consideration.'
" That worthy official has long since been called hence,
and a much better spirit has been inti'oduced into the
management of the Danzig Bible Society ; its activity and
efficiency have been greatly increased, but this circumstance,
in common with many others which might be mentioned,
shewed that it was not among the Jews alone, that difficul-
ties were to be expected.
" Up to a recent period, only a very limited number of
Jews had been allowed to reside within the town, and there
was but veiy little friendly intercourse between the Jews
and Christians. The number of learned Jews in Danzig
was by no means considerable, but notwithstanding these
unfavourable circumstances, Mr. A. was Avell received by
many. Early in the spring of 1828, we undertook a
missionary tour in the province of West Prussia. At the
very first place we visited. Bishop A. met with an old
schoolfellow in the Jewish teacher, with whom, both on
that and subsequent occasions, he had long and very earnest
conversations on the one thing needful. The plan ado})ted
by Bishop A., in delivering his message, was usually this.
He endeavoured to impress on those to whom he spoke, the
G
122 THE JEWS OF THE NINETEENTH CENTURT.
absolute impossibility of understanding divine things,
without the special aid of the Holy Spirit. How often have
I heard him quote with great solemnity the well-known
words of David, Psalm cxviii. 1 8, ' Open thou mine eyes,
tiiat I may behold wondrous things out of thy law.' With
earnest aiFection he asked his brethren, Have you ever
thought that there are wondrous things in the law of God ?
Have you made it a matter of earnest prayer, that you may
be enabled to understand those wonders ? If you think that
every thing is plain and easy to your own understanding,
you are not in the way to find the truth. He would then
often refer to the New Testament, and say, the same truth is
inculcated by the Apostles as by the Psalmist. Thus it is
expressly said, 1 Cor. xii. 3, ' No man can say that Jesus is
the Lord, but by the Holy Ghost.' Unless, therefore, we
pray for assistance from on high, we shall never attain to a
right judgment concerning the proofs of Christ's divinity
and Messiahship. In this way he used to introduce the
great questions respecting the birth, life, doctrine, miracles,
sufferings, death, and resurrection of Jesus, as foretold by
the prophets, and related by the Evangelists, Many, no
doubt, still remember the words which he spake with
earnestness and unction from on High.
" One circumstance connected with his first missionary
tour deserves especial notice, as shewing the peculiar trials
which a Jewish convert has to endure, when he seeks to
promote the spiritual welfare of his nation.
" At N , we met with a violent opponent in the
person of a Jewish linendraper, who shewed great hostility
when urged to consider the importance of the Gospel history.
On farther conversation, it turned out, that he was a distant
relative of the departed Bishop. This gave him occasion to
relate the circumstances of his own conversion to Christianity,
which he stated Avith great simplicity and emphasis, remind-
ing his relative, that no prospect of earthly gain could
possibly have influenced his decision. This was indeed most
EARLY LABOURS OF THE LATE BISUOP ALEXANDER. 123
apparent, from a statement of the temporal advantages
enjoyed by Bishop Alexander among the Jews, and tliose
connected with the position he then occupied.
" Some years after, I had another opportunity, long after
Mr. Alexander had returned to England, for visiting the
same place on tlie same errand. In company with another
missionary, I called on the same person. After some dis-
cussion, he observed, I do not believe that any real Jew, who
knows anything of his religion, can ever become a Christian.
If lie is baptized, it must be from interested motives. And,
tl linking to give great Aveight to his observations, he added,
in a somewhat subdued tone of voice, ' I have a cousin, now
a missionary ; he once called on me, and on my pressing the
point, confessed, in this very house, where we now stand,
that he had been induced by worldly motives to profess
Christianity.'
"I looked him full in the face, and said, with emotion,
' Do you know me ? ' He was somewhat confused. ' Do you
not remember me ? ' He hardly knew what to say ; an
indistinct recollection of the circumstances of our first visit
came across his mind. ' Now,' said I, ' you know that you
have been uttering a downright wilful falsehood. I was with
your cousin when he called on you ; the uncourteous manner
in which you received us, made an impression on my mind
that renders it impossible for me to be mistaken : and I can
tell you most positively, that your relative did not make any
statement, of the kind you have now mentioned, but just the
very contrary. As at my first visit, not having been long
in tlie country, I could not speak German with fluency, I
stood a silent, and to you an unobserved, spectator ; but I
saw everything, I heard every word : and now I must
remind you what an awful thing it is, thus to declare what
is utterly false, and that to the disadvantage of one of your
own relatives.'
" The man made a lame attempt to excuse himself, by
saying that interested motives must have had some share, at
G 2
124 THE JEWS OF THE NINETEENTH CENTL'KT.
least, in leading to the result, although he could not defend
hig conduct in pretending to quote expressions which had
never been used,
" The circumstance made a deep impression on my mind,
showing how deeply- rooted is the enmity which the natural
heart feels to the Gospel, and how it will stick at nothing
to evade the application of the same. For, as Mr. Alexander
often observed, it ia not as Jews that they oppose us so much,
hut because (to use the text he so often quoted, as above-
mentioned,) they do not feel the need of the teaching of the
Holy Spirit, without which no man can understand or receive
the testimony of Jesus, whatever name he may bear as to
outward profession.
" But to return to the history of missionary endeavour at
Danzig, and the attempt to establish a school for the benefit
of Jewish children at that place. Many of the Jewish
parents expressed great thankfulness, when they heard of
the contemplated plan, and promised to send their children.
Before, however, the necessary arrangements could be made,
a spirit of opposition began to manifest itself, and those who,
at first, had looked forward to the establishment of the
school with great desire, were afraid to expose themselves
to the dislike of their more bigoted brethren, by sending
their children to be taught by missionaries.
" Being anxious to ascertain the origin of the opposition
thus unexpectedly made, and, if possible, to obviate the
objections raised, we called on the Rabbi of one of the
largest synagogues, in order to offer some explanation of our
motives and purpose.
" We had seen him before, and, on entering his abode,
were recognised as old acquaintances.
"Mr. Alexander having asked him to state the reasons
why he objected to our school, the venerable Rabbi said,
disclaiming every hostile feeling towards us, ' I do not,
however, find that modern systems of (so-called) improved
education really tend to benefit our nation.' He then men-
EARLY LABOURS OF THE LATE BISHOP ALEXANDER. 125
tioned the names of some of the more enlightened Jews (as
they are generally termed) in Danzig, and asked, ' Do those
persons excel in piety ? ' 'I think,' said he, ' there is
nothing better for onr nation than foi' the poor Jew to
wander through the world with a bundle on his back, and
thus enter heaven, having devoted all his spare time to the
study of the Talmud ; andj besides,' he added with some
warmth, ' Who are they that propose to establish this school ?
Is it not the English ? Now, I do not profess to know much
of history, but I ask, when did the English attempt anything
for the benefit of our people ? I do not know their motives ;
but I know that they are a commercial, speculative people,
and I have no doubt that there is some contrivance — some
design here — something more than appears to us.' It Avas
in vain that we attempted to reply to his observations ; a
considerable number of Jews from the neighbourhood,
having heard that we were at the house of the Rabbi, came
running together. They became very noisy. Some abused
us for calling on the Rabbi, some for doing anything which
might be taken as an attempt to induce them to ' change
their religion,' as they called it. Some, more rude than the
rest, laid hands on us, trying to eject us by force from the
house. It was evident that the more bigoted were greatly
enraged at the thought of our discussing the question at all
with a learned and esteemed Rabbi, like the venerable man
whom we had called on.
" It was, altogether, a remarkable scene. Some of the
assembled crowd were busy in condoling with the Rabbi,
under the annoyance which they said we had occasioned him,
although he observed, with candour, that our observations
had been made in a very proper .spirit and manner. Others
were busy in endeavouring to induce us to leave the place as
soon as possible, although it seemed to be almost necessary to
say a word or two in defence of our motives, which were
attacked with so much violence, and of our demeanour prior
to the interruption Avhich had stopped our conversation.
126 THE JEWS OF THE NINETEENTH CENTUHY.
" "We retired, at length, feeling that the Rabbi himself was
not to blame for the rude treatment we had received, although,
like too many, he was unable to comprehend even the possi-
bility of missionary efforts having originated in pure benevo-
lence.
" This, in fact, is one of the greatest hindrances which
a Jewish missionary has to contend with. Christianity has
not been presented to the Jews, by its professors, as it ought
to have been. One of the very first Jews with whom Mr.
A. spoke in Danzig, replied, ' Would you have me to become
like those who live around us ? Go,' said he, ' from house
to house in this very street, and see in how many houses you
can find a Bible ; or if they have a copy in possession, how
many there ai"e who read it with attention. We Jews have
the Word of God, and read it and study it ; but how many
Christians are there who know anything of it ? ' We
reminded him, that in England the proportion of those who
love the Bible and follow its teaching, is much greater than
on the continent of Europe. ' It may, perhaps, be so,' he
replied, ' but I can tell you, I have for many years been in
the habit of visiting the great fairs or markets at Leipzig
and Frankfort, I have become personally acquainted with
great numbers of Christians : and still, after all, when have
I met with Christians who cared about the Bible ? '
" In visiting the different towns and villages in the exten-
sive province of West Prussia, numerous opportunities were
afforded for speaking the truth in love. Mr. A. was most
anxious to avail himself of those to the very fullest extent.
" I could mention many things to show the strength of
that desix'e which animated him, and led him to prefer
Jerusalem to his chief joy. I remember, one evening, after
a long journey, on a cold day, we were comfortably seated
at the hospitable table which was prepared to welcome us at
the vicarage of P . A neighbouring minister, who had
accompanied us from Danzig, with his wife, formed a part in
the social circle, and many things were spoken of which
EARLY LABOURS OF THE LATE UlSIIOr ALEXANDER. 127
tended to edification, and were calculated to be useful in
promoting the interests of Missions to the Jews ; as it is
obviously of great importance to do all we can to circulate
information respecting tlie claims of the Jews, and what w<i
ought to do for them, especially among those who are called,
as pastors of the Church, to be stewards and watchmen for
souls. After we had spent an hour in useful conversation,
Mr. A. felt that this was not, however, the most excellent
way of spending his time. There were thirty or forty
Jewish families in the place, and he longed to become
acquainted with them. It was the evening on which the
Jews celebrate the Feast of Tabernacles, and we went to the
synagogue. Mr. A. inquired who among the Jews might
be supposed to feel the greatest interest in religious inquiry.
Having learned the abode of one of the most respectable and
intelligent Jews, we called on him, soon after the conclusion
of the service, and were well received. The Jewish teacher
was invited to come and join in the discussion. Most of
the Jews in the place accompanied him ; and thus, for
several hours, Mr. A. was busily engaged in proposing and
answering questions on the great doctrines and facts of
Christianity. The utmost respect was paid to him. The
modest, unassuming tone in which he spake secured the
attention of all present ; and although the master of the
house sometimes expressed his doubt as to the correctness of
tlie conclusions di*awn, and the force of the arguments cited,
still he, and every one else, manifested the most laudable
desire really to understand the purport of the message
delivered to them."
In Danzig itself, tlie school, though so much opposed at
first, and although it did not afterwards maintain its ground,
prospered far beyond our most sanguine expectations.
The visits of Polish Jews, who are employed as agents
for carrying on an extensive trade in corn, fur whicli the
Vistula presents great advantages, were improved by Mr. A.
to the best of purposes. "It was his delight to linger on the
128 THE JEWS OF THE NINETEEXTH CENTUUT.
banks of tliat river ; and, as the Jewish agents had to spend
a long time in waiting, wliile the corn was unsliipped by the
hibourers, they had abundant leisure for conversation. They
wei'e, for the most part, men of a superior class, as may be
expected from their being intrusted with the charge of
valuable cargoes of grain, which they had ultimately to sell
to the merchants at Danzig. On most occasions they were
well-disposed, and willing to hear, and ready to learn.
" Once, indeed, as I well remember, we were surrounded
by a great number of Jews, and had distributed several
books, when one who had before seemed unconcerned and
indifferent as to what was going on, suddenly rose from the
place where he had been reclining on the ground, and
advanced to Mi-. A. witli a most terrific mien. We were
close to the river, and there Avas every reason to expect that
lie intended the most serious mischief. He tore a copy of
the Prophet Jeremiah to atoms, which we had given to a
Jew standing by, his rage not permitting him to listen to
the expostulation, which attempted to remind him, that the
book he ill-treated was one which every Jew considers
sacred. A venerable Jew interfered, and addressed the
by-standers. giving what he thought to be a fair and true
account of the matter, by saying, that we only wished to
spread the knowledge of the law of God. This, although
most literally true, could not, however, be allowed to pass as
a true account of the real state of the case. Mr. A. did not,
however lose his self-possession ; he said afterwards, it was,
indeed, a difficult and a delicate thing to express anything
like dissatisfaction with the explanation so kindly volunteered
under circumstances when a friend was so much needed ;
but on that, as on other occasions, he was enabled to perse-
vere, and witness a good confession.
" One most important occasion on which the late lamented
Prelate was called on to bear Avitness and to suffer for the
truth, was at the time when he paid a visit to his birth-place
in West Prussia in the year 1828. We had before that
EARLT LABOURS OF THE LATE BISHOP ALEXANDER. 129
time undertaken several missionary journeys, and had many
opportunities for exhorting those of the house of Israel, with
whom we had the privilege to meet, to flee from the wratli
to come. A favourable occasion now presented itself for a
journey, which led us to pass through Schiinlanke, the native
town of Bishop A.
" It was in the autumn, at the time Avhen the Jews cele-
brate the Feast of Tabernacles, that we proceeded on our
way, and saw and conversed with many Jews who reside in
the different places through which we passed.
" Before we reached S , the time for the celebration
of the feast had passed, so that we arrived at a season very
favourable for the wished-for interview with Mr. A.'s rela-
tives. We had travelled a considerable distance on the day
we reached S , and moved on but slowly, in the company
of the two excellent Christian friends, wlio, having occasion
to visit a place in that neighbourhood, had kindly offered to
take us with them. As they travelled in their own convej'-
ance and with the same horses, and the journey extended to
a distance of several hundred miles, in going and returning,
we had often had occasion to stop for rest, and had thus also
enjoyed favourable opportunities for seeing the Jews.
" The shades of a beautiful autumnal evening began to
cast a gloom on every thing around, which harmonized well
with the solemn feelings that filled our minds as we ap-
proached the quiet town of S . We were earnest in
prayer for a blessing on the occasion.
" When I thought how long a time had elapsed since Mr.
A. left the place to go to a strange and distant country, and
the important change which had taken place in his religious
views, and our great uncertainty as to the reception he was
about to meet with, 1 could not but feel the strongest emo-
tions. T had already seen Mr. A. under circumstances of painful
trial faithful in confessing his Master, and I could not doubt
but that God would be with him ; but still it was no com-
mon occasion that was before us, and I felt deeply thankful
G 3
130 THE JEWS OF THE NINETEENTH CENTDRT.
in knowing that, whatever the result might be, he was pre-
paring for the event in the right spirit, he was casting his
care upon God, and he knew that God cared for liim.
" As we wished not to excite notice under such peculiar
and painful circumstances, we did not go to the inn where
our friends remained with the conveyance in Avhich we had
travelled, but alighted at the entrance of the toAvn, and pro-
ceeded unnoticed through the streets.
" We passed the house in which Mr. A. was born, and
where his sister and some of his relatives then resided. As
it was by that time neai'ly dai'k no one noticed him, although
there was still light enough for him to recognise distinctly
every spot. We paused for a moment near the house occupied
by the family. What a change since he had left the home of
his infancy ! What feelings crowded into his mind on think-
ing of the scenes he had passed through ! The Jewish school-
master, a man still in the prime of life, passed us ; he had
taught JMr. A. the first rudiments of Hebrew : but the gloom
of evening prevented his recognising his former pupil. It
became, however, necessary to make some arrangements for a
lodging, and we needed some refreshment. Most of the inns
in the place, like that at which we had left our friends, were
kept by Jews. This is often the case in Poland and West
Prussia, and is an advantage for the Christian missionary
who visits a town, as the Jewish inn being frequently visited
by those to whom he has a message, he is at once introduced
to many, with whom he wishes to converse, who are to be
met with in the traveller's room, and of their own accord
often inquire for the stranger who has visited their town.
This harmless curiosity leads to conversation, and with
a frank, sociable, intelligent people like the Jews, presents a
favourable opening for cultivating intercourse. In this par-
ticular instance, however, that which, under ordinary cir-
cumstances would have been an advantage, was obviously
rather the contrary, and accordingly we proceeded to the
only Christian inn in the place.
EARLY LABOURS OF THE LATE 15ISII0P ALEXAXDEU. 131
" But now, said Mr. A., Avhat is to be done next ? Tlu-
time is precious ; what step shall I take for securing an in-
terview with my sisters ? As it was most important to avoid
excitement as much as possible, lest the door should be shut
against all intercourse, through the bigotry of some one
among his relatives who might stand in the way of tlie
others, we deliberated very seriously on the matter. He
had never seen or heard from his sisters and brother-in-law,
who reside at S , ^ince he embraced Christianity, except
once, when his name was mentioned by them \vith an ex-
pression of liatred, showing how greatly they were exas-
perated at the change.
" Tlie plan which Mr. A. resolved on was this. He liad
three sisters residing in the place, one of whom Avas a widow.
and had always been most tenderly attached to him in child-
hood and youth. It was naturally to be expected that she
would be able to converse with him more freely, at least at
first, tlian the other two, who might find a difiiculty from the
feelings of their husbands.
"A message was sent to the widowed sister, that a gentle-
man had arrived from England, who wished to see her. She
very soon came to the inn on the receipt of our message.
Mr. A. had left the room in which we had been sitting be-
fore she came, and left me to open the conversation witli
her. I began by telling her that 1 had lately come from
England, and that, as I knew her brother, I wished to see
her. As soon as I mentioned the name of her brother, it
was evident that she had not lost her affection for him. 1
asked, 'Do you wish to hear from him? Do you wish to
see him ?' ^ If possible,^ she said, witli an emotion, which
showed that a blessing attended the visit to S . In a
moment Mr. A. was in the room, and brother and sister met
with the utmost cordiality and affection. After some time
had passed in a conversation which both were most desirous
to prolong, the question naturally arose, what is to be done
as to seeing tlie others, and it was agreed, as a farther preli-
132 THE JEWS OF THE NINETEENTH CENTURY.
ininaiy, to send for the husband of the younger sister, who
was known to be less bigoted than the elder brother-in-law.
lie came, and behaved very kindly, but said, ' Now, Alex-
ander, your sisters and we all shall rejoice to see you ; come
to my house, we will all meet together, and shall welcome
you among us ; but remember, you must not stay here. The
excitement will be too great, and the rage of party feeling is
too violent ; do not expose us to it. We can all meet now
quietly ; it is night ; no one M'ill know that you have been
here ; leave to-morrow morning by five o'clock, before any
one is stirring, and all will be well. I say again, we shall
all be heartily glad to see you, but you must not stay here.'
" This was painful, but the real kindness of heart with
which it was spoken was not to be overlooked.
" Accordingly, the three sisters, the two husbands above-
mentioned, and one or two of the junior relatives met their
Christian brother. I had the privilege of being present,
and shall never forget the simplicity and godly sincerity
with which our departed friend spoke of his Christian prin-
ciples. Much was said about family history, but much was
also said about Mr. A.'s having embraced Christianity. The
younger brother-in-law had seen a Christian missionary, and
had some indistinct idea of the New Testament, but for the
most part its contents were altogether strange to them, as
they still are to so many of their nation. The elder brother-
in-law was almost the only one to obj(!ct, and his argument
was contained in a few questions which he several times pro-
posed very earnestly to Mr. A. ' Was not your father a
man of sense and piety ? Was he not a competent judge in
matters of religion ? Is it right in you, then, to pretend to
be wiser than he was ? I do not like,' he said, ' that young
people should think that they know better than their parents.'
Some of the others occasionally sighed, as Mr. A. related
various circumstances connected wdth his past life, and said,
' Ah, it can't be helped now ;' but, on the whole, it must
be said that, while- they showed the most tender affection,
EAULY LABOURS OF THE LATE BISHOP ALEXANDER. 133
they listened with candour to what they could not fully com-
prehend. The reasonableness and necessity of Christianity
was a subject on which they had thought but little, and it
required far more time, than that painfully interesting inter-
view afforded, duly to discuss the subject.
" A considerable part of the night having been spent in
the way just described, we at length parted and retired to
rest, the younger brother-in-law having, at our leaving his
house, emphatically repeated his advice respecting the neces-
sity that Mr. A. should leave the place before daybreak, in
order to avoid excitement.
" ]\Ir. A. made no promise to that effect, but we returned to
the inn with thankful hearts for the opportunity afforded.
" After fully considering the matter, Mr. A. said, ' I think
I should not do right to leave this place, as suggested, before
daylight. It might even make an impression I should be
most sorry to convey, as if I wished to avoid the cross, which
I may have to take up if I meet with many of my old neigh-
bours. I will not go away, as if ashamed of what I have
done, as if I Avished to avoid being seen. I feel it a duty to
stay a little longer, and leave the result to God.' We did
not rise in the morning until some of the servants in the
house had commenced the labours of the day ; and one of the
first sounds which greeted our ears was that of the accustomed
notice for prayer at the synagogue. It is the practice in
S , as in many other places, for the servant of the syna-
gogue to go round to the different Jewish houses, and rap at
their doors and windows, which summons can, of course, be
heard very extensively, as the proportion of Jewish inha-
bitants is very great.
" Shortly after, we overheard a loud and earnest conver-
sation carried on immediately under the window of the room
where we lodged, between the ostler and a neighbour, whose
attention had evidently been arrested by something connected
with our visit. ' I am sure it is he,' said one to the other,
134 THE JEWS OF THE NINETEENTH CENTURY.
with an eagerness which showed that the expectation of the
younger brother-in-law was likely to be realized.
" At length, having breakfasted, it became necessary to
determine what should next be done. It was a singular, a
painful position for Mr. A. to be in. He was isolated, cut
otF in his native place fi'om intei'course with his family, sur-
rounded with near and dear relatives, but still a stranger.
To whom should he go ? "What could farther be done ? To
a considerable extent, he might be said to have already at-
tained his object in visiting S , but still he felt unwilling
to depart. After some further consideration, Mr. A. decided
on visiting the Protestant clergyman. ' I seem to wish,' he
said, ' to have some intercourse with Christians in this my
native place.' We passed the church on our way to the
vicarage. ' How often,' he observed, ' have I stopped my
ears when passing this building, in order to prevent every
thing like contamination, from listening to the sound of the
organ as it accompanied the congregation in their hymn? of
praise to Him whom I ignorantly despised.'
" The clergyman was entirely unknown to Mr. A. Many
years had elapsed since he left S in order to finish his
education in Jewish learning, and subsequently to enter into
an engagement as private tutor in those Je^visll families with
whom he resided before he came to England.
" The clergyman received us very kindly, and said, Per-
haps you would feel an interest in seeing the Christian
church of your native place. He called for the large church
key, and kindly accompanied us to the sacred building. On
our way thither we found that the town was literally in an
uproar. Crowds of children and some adults had collected
to watch our movements. As we were accompanied by the
clergyman, they did not then press on us with rudeness, but
their demeanour was anything but courteous and peaceable,
and we observed that the number was continually increasing.
" Near the church we again met with Mr. A.'s first
EARLY LABOURS OF TUE LATE BISHOP ALEXANDER. 135
teacher, who had passed us the evening before without re-
cognising his pupil in the twilight. Now, however, on
seeing him, he at once knew him, and entered into friendly
conversation. We were also joined by an old and intimate
friend of Mr. A.'s deceased father, and both accompanied us
and the clergyman into the church. Here we had some very
serious conversation on the most important subjects. ]VIr.
A. reminded his former teacher, in the most aifectionate and
earnest manner, that he had not taught him the simple truth,
as contained in the Word of God, but led him astray, by
teaching for commandments the doctrines of men. He seemed
to feel the foi'ce of the remarks made, and had evidently
been led to consider the importance of further inquiry con-
cerning religion. We had been informed, indeed, by some
missionary brethren, that they had met with a kind reception
from many of the Jews in S . Although there were
many who were bigoted and violent, there were also many of
a better mind.
" On leaving the church we found that the mob, who re-
mained outside, had again increased very considerably : and
when they saw that we were no longer accompanied by the
clergyman, who returned to the vicarage, they began to be-
have most improperly, calling names and shouting and press-
ing on us in a rude way. As it was impossible, under these
peculiar circumstances, to do any good by attempting to say
anything about religion, we at length decided on leaving the
town.
" Mr. A. went to take leave of his younger sister. A few
of his relatives were there : they were alarmed at the noise
and ill-behaviour of the mob. One wept, and said, ' See
Avhat persecution you have exposed us to. We shall never
hear the last of this day. See what a disturbance they are
making before the house.'
" The youngest brother-in-law said, but in a mild sub-
dued tone of voice, ' You would have done better had you
left early in tlie morning as I advised ; but as you have
13G THE JEWS OF THE NINETEENTH CENTURY.
Stayed, I will not take leave of you in this hurry and tumult.
I will meet you outside the town, when we can speak toge-
ther quietly before you finally depart.'
" We went to look for our friends who had remained at
the Jewish inn, and to prepare for leaving. The mob fol-
lowed us, and began to demand tracts, Bibles, &c., in ridicule
of our distributing books. It was with considerable difficulty
that we reached our conveyance, and made the few arrange-
ments necessary for starting.
"Just before we left, a young man came to see Mr. A.,
having heard of his being in the place, who had formerly
been a fellow-student. This was an agreeable contrast to
the unpleasant rudeness manifested by the rest, as he was
influenced by a serious desire to become acquainted with the
motives which had led to so great a change in the religious
views of his friend.
" On passing through the market-place, the mob repeated
the words n'TODb'^Sn npi2 ('Righteousness delivereth from
death'), which are commonly used in accompanying a dead
body as it is carried to its last home ; thus giving the most
unequivocal proof of the intensity of their hatred and bigoted
wrath against Christianity.
" It must never, however, be forgotten that up to that time
they had seen but very little and heard but very little of any-
thing like genuine Christianity. A large proportion of the
inhabitants of that neighbourhood are Roman Catholics, and
many of the nominal Protestants have been most awfully led
astray by the ministers of their churches, who received their
education at the German universities, about the close of the
last and the commencement of the present centuries. At
that period very few of the professors of theology had any-
thing like sound views of any of the great doctrines of
Christianity ; and although the state of things has greatly
improved of late, especially at Berlin, still there is much to
deplore in much that is taught under the name of divinity.
The disgusting corruptions of Popery, and the soul-destroying
EARLY LABOURS OF THE LATE BISHOP ALEXANDER. 137
speculations, of so many of those who are unworthy the
name tliey love to bear, as Lutherans, have prevailed so far,
that, joined to the prevailing hatred for the poor Jews, but
very little had been done to heal the brea'ch of the ancient
people of God. Since that time many copies of the Word of
God have been circulated in that and other districts, and tlie
Jewish community themselves, who were by no means fairly
represented by the thoughtless crowd who followed us on
that day, have made the most laudable efforts to promote
education and inculcate a spirit of morality, humanity, and
toleration.
"As matters then stood, our visit to S was a most
painful trial to a feeling mind like that of Mr. A. But in
the midst of all he remained calm. He explained to his
friends who accompanied him, with emotion but with calm-
ness, the reason why the crowd quoted Prov. x. 2, and the
evident allusion to his baptism, as if that had caused him to
be numbered with the dead, by terminating his profession
of the doctrines of Judaism, as held by his relatives and
former neighbours. He was deeply touched at seeing tlie
distress of his relatives, and their apprehensions of violence ;
but he spoke and acted with that spirit of meekness and re-
signation which showed that he had tasted the love of a
dying Saviour, and was willing to suffer for his sake.
" Such was Bishop Alexander in the early part of his
missionary labours. What he afterwards did and suffered
as a Christian missionary and a Christian minister, many
can testify. Let us magnify the grace of God in him, and
pray that many may speedily be raised up to carry on the
great work to wliich he Avas devoted, and that the blessings
of God's Holy Spii'it may so rest upon tlie children of Abra-
ham and those that love them and labour for them, that
speedily ' All Israel may be saved.' "
REVIEWS.
REVIEWS.
in C?i0pfr0iom
We are very frequently told that the modern Jews are all
Deists, and that although in some remote village in Poland
a few faithful adherents to the Talmud may still be found,
yet, nevertheless, the great majority of our Jewish brethren
in England, France, and especially Germany, are now to be
considered as standing, to all practical purposes, on the same
footing as any other persons who deny the divinity of Christ.
Although a very little observation of the Jews will be
sufficient to show that this is far from being a just view of
the case, still we have often heard very pious and, generally
speaking, vei'y Avell-informed people say, that it is not
necessary to make use of any particular and distinct
missionary exertions for the spii'itual benefit of Israel, as
they, generally speaking, have now-a-days a negative rather
than a positive creed, and we must therefore expect to win
them by the regular ministration of the word, and by the
use of the ordinary means of grace ; just as we hope, by
God's grace, to be useful to any other portion of our fellow-
creatures, who reside in our own neighbourhood. It is
necessary, they say, to send missionaries to the heathen,
because if we do not do so, they have no opportunity for
142 THE JEWS OF THE NINETEENTH CENTURY.
hearing the word that maketh wise unto salvation ; but this
word is sent, is brought home to the Jews in the services of
our churclies, which God has appointed as a city set on a
hill ; and if they, therefore, reject this benefit, the sin must
lie at their own door ; they are guilty of their own blood.
In endeavouring to promote an efficient ministry in our
chui'ches, we do all that can be done for the Jews, as well as
for the other classes of the community.
Now it is certainly true, that if our churches and our
people were all and altogether what they ought to be, the
necessity for particular and distinct exertions for the Jews
would be most materially diminished ; for it can never be
sufficiently remembered that a holy life, a conversation
according to the Gospel of Christ, in love and humility, will
do more to convince a Jew, or any other unbeliever, than
the most powerful arguments, urged in the most eloquent
and ira^jressive manner. It is also true, that many Jews,
particularly among the more wealthy class, are to be found,
of whom it is much easier to say what they do not believe,
than it is to tell what they really do hold to be true in
matters of faith ; but, notwithstanding all this, Judaism is
not to be explained away in this manner. There is a
wonderful system which, compounded of revealed truth and
human addition, still prevails, and that to such an extent,
that we may safely say, not one in ten of the so-called
modern or reformed Jews is free from its influence. They
are not conscious how far this influence extends, even in their
own minds ; and although they sometimes approach the
awful gulf of Atheism, annihilation, and consequent
despair, most of them shrink back, and cling to the vestiges
of that superstition, which they have learned from their
fathers, and which they vainly boast of having escaped.
Hence we not unfrequently meet with statements like those
in the work before us.
Mr. Hirsch is the head rabbi of the Grand Duchy of Olden-
burg. His statements, however, are worthy of attention, more
RABBI HIRSCIl's ESSAYS. 143
on account of the learning and ability with which he main-
tains them, than of the high official situation he holds among
his nation. Ilis work now laying before us, is entitled " Essays
on Israel's Duties in Dispersion." He gives the following
account of that which we are to understand by " duties : " —
"Commandment, the commandment of God, is duty for Israel, the
will of God the only ground of obligation for all our duties. Can
there be any other ground of obligation, for any duty which any one
is bound to perform ? Is it possible to imagine that anything should
be a ' duty' without thinking it to be at the same time ' the will of
God ? ' Duty signifies rule of action ; but everything necessary for
action ; we ourselves, with all our faculties and powers, and the
world that surrounds us, belong to God. Who has then to dispose
of us but God? If this be true for all men, how much more for
Israel, who have a double bond of union with the Creator, who not
only made them as men, but has also fixed the bounds of their habi-
tation among men. The conmiand of God is, therefore, duty, and
the will of God the obligation to duty ; and this not only in those
duties which have been made known to us by written and oral com-
munication, but also in those which are binding on us in consequence
of those arrangements which have been made by those legally con-
stituted authorities, who are bound by God to defend and promote
the keeping his law. If, therefore, each command of God were an
enigma, and if a thousand unanswered and unanswerable questions
obtruded themselves on us concerning each, still the obligation to
obedience would be in no degree lessened. If any one ask. Why
should I do this, why avoid that? we have only one answer to give :
because it is the will of God, and we are to serve God with every
faculty, every capability, every breath. And this is not only a suf-
ficient answer, it is the only possible one, and would remain essen-
tially the only answer, if we could perceive the reason of every
command, if God had revealed the reason of his command to us;
we should be bound to obey, not on this account or the other, but
because God requires it ; if we do it not for this reason, how can we
be the servants of God ? How can we be said to olie}' God ? The
Jew who faithfully observes and keeps the laws of God, as he gave
them to the congregation of .Jacob, and made them known by written
and oral comnuinication, as well as the ordinances of tiie wise men
who defend and promote tlie keeping of the law, according to the
commission given them for guarding the keeping the law, is, in
the full imlimited sense of the word, a Jew, as he does this in
order to fulfil the will of God ; he is a servant of God, even although
he may never have understood the connexion or import of even one
of all the Divine commands, and has attained great, yea, the greatest
]iap])iness on earth ; for the pure in heart know no higher, greater
bliss, than the fulfilling the Divine will."
Who can read this statement without lamenting most sin-
144 THE JEWS OF THE NINETEENTH CENTURY.
cerely that a person who has so deep a sense of man's duty
to God, should not have a clearer idea of the manner in which
God has been pleased to make known his will, which is indeed
and in truth the ground and foundation of our duty ; but thus
endeavour to mix up with it, not only oral traditions, but also
the ordinances, the arrangements of the wise men, whom he
vainly imagines to be intrusted by God with a charge to
make such additions as they may think necessary for the
greater security and stability of his law. The honesty of
the avowal, and the earnest manner in which he writes, are,
indeed, vastly preferable to the ingenious distinctions which
others would fain establish, but they show that Judaism
is unchanged and unchangeable. This is not a work pub-
lished 100 years ago — it has only just left the press, and is
written by a man who has had all the advantages of German
learning. He is not like the old school, who wrote in He-
brew, or in such a dialect of German that no uninitiated
person could understand it : he writes in the style of Ger-
man philosophers, and has printed his work in the common
German character ; but his sentiments are precisely the same
as those which have prevailed ever since the schools of Ti-
berias and Babylon compiled the Jerusalem and Babylonian
Talmuds, and thus built up that system which has proved so
wretched a substitute for the glory of the covenant which
God made with Abraham, Isaac, and Jacob.
There is a peculiarity, however, in the printing and
spelling of this work which deserves notice. Rabbi Hirsch
does not adopt the usual mode of writing Hebrew words,
when they are expressed in the letters of the modern lan-
guages of Europe. Instead of Israel he writes Issroel, instead
of Abraham, Awrohom, instead of Zion, Zyaun, instead of
Thorah, Thauroh, &c. &c. ; in short, he endeavours to give
the exact pronunciation of the Hebrew words as it prevails
among the German Jews, and to avoid that used by the
Portuguese Jews and the Christians. In this he is sin-
RABBI HIRSCH's ESSAYS. 145
»
gular, and wishes, probably, in some measure, to compensate
for using the language and style of Christians in other
respects.
Rabbi Hirsch gives an account of the manner in whicli
every duty towai'ds God and our neighbour, in fasts and
feasts, in prayer and blessing, at home and in the synagogue,
ought to be performed, as far as it is necessaiy for a layman
to be informed, adding references to Talmudical treatises for
furtlier information on j)articular points.
He makes the following remarks on almsgiving, founded
on Deut. xv. 7 — 1 1 : —
" 'Thou shalt open thine hand wide unto thy brother, to thy poor. '
With these words God calls thee to tliy most lovely, most holy em-
ployment, to that in which thou art most like himself; he calls thee
to be a blessins; wnth all tliat he has given tliee, to be a blessing to all
about thee. Look around in the great household of thy father, every
thing is ai)pointed to this blessing. Every thing helps and is helped ;
every thing takes and gives, and receives a thousandfold in giving,
for it receives life instead of existence. What? wouldst thou be
the only one who takes but gives not? Shall tlie great stream of
blessing end in thee? Wouldst thou have this stream to be lost in
the dry sand, and not restore to the ocean what it received from it?
O, hast thou duly considered that thou art nothing, if thou art only
for thyself: thou art something when thou art something for another;
thou hast nothing as long as thou hast it only for tliysclf, thou
possessest it only as thou hast it for another : the penny that thou
hoardcst is not tliine, it is thine only then when thou spendest it in
blessing ; and then, when thou hast once tasted the bliss of giving,
the bliss of feeding the hungry, of clothing the naked, of comforting
the sick, of rejoicing the miserable, of caring for the destitute, then
canst thou rejoice in the high calling with which (jod bath called
thee, to be a blessing with all thou hast, then wilt tiiou readily give
all thou hast to purchase a moment of such bliss. Why should God
give thee more tlian is absolutely necessary for thee, but that he may
make thee a distributor of his blessings to others; and wilt thou
grasp with thy hand, that which is not thine own ? Our wise men
have, therefore, named this active benevolence in giving, with the
lovely name npii' (i- e. righteousness). For npis is essential
righteousness, which gives to every thing that which God retjuires
for it; and as n pi a, when applied to God, denotes his charitable
righteousness, which gives to man not that which he deserves, but
that which he can bear; so, when applied to man, it denotes that
charitable righteousness which makes the love of God, rather than
the right of another, the ground of assisting him."
H
146 THE JEWS OF THE NINETEENTH CENTURY.
In this extract we see the confusion of ideas which uni-
versally prevails among our Jewish brethren as to this most
essential point, "What is righteousness ?" However beau-
tiful and appropriate Rabbi Ilirsch's remarks may be, as to
our duty in relation to our fellow -creatures, what are we
here to understand by " milde Gerechtigkeit," or " charitable
righteousness," as that phrase may be rendered in English.
This is a vital question, and the Jews, looking to the Tal-
mud, are of necessity confused on this point ; in Machsor,
i.e. the prayer-book for festivals, we find nplH authorita-
tively declared to be almsgiving ; for in the prayers for New
Year's-day and the Day of Atonement they have printed the
word Mammon immediately over the word npl!i , as expla-
natory of it ; in the same way they explain nbSD, or prayer,
by the voice, and nmtI7n , or repentance, by D1!J or fasting ;
the whole is thus printed : —
np"i^\ n'pDm n2wr^^
which would be in English : —
Mammon, Voice,
ElGHTEOTJSNESS, PrAXEK,
Fasting,
Repentaxce,
turn aside the impending evil.
Rabbi Hirsch does not say that this explanation of npl!J
is the right one ; but as this exjjlanation is thus authori-
tatively given, in the prayer-books acknowledged and used
in the synagogues, it is very probable that his ingenious
remarks are intended to explain and palliate this interpre-
tation of so important a woi-d. The Bible uses the word to
signify "righteousness;" the rabbles say it means "alms-
giving." It is an awful thing that the Jews should thus be
taught to look to any act or deed which we can perform,
I1.1BBI niRSCn's ESSAYS. 147
however amiable or good and useful it may be, as a means
of atonement before God, instead of looking for it in the only
way which God has appointed.
In the course of his work Kabbi ITirsch lias several times
occasion to speak of the ditferent duties which are to be at-
tended to in celebrating the Day of Atonement, but he most
carefully and completely avoids mentioning the great pecu-
liarities of the services of that day as appointed by God. He
chiefly speaks of it as a day of reflection, of contemplation,
of humiliation, and prayer ; but as to atonement, strictly
speaking, he says nothing — unless devout reflections upon
God and our duty, and the situation in which we are placed,
may be said to be the means and procuring cause of atone-
ment.
He would not, perhaps, undertake to defend the above ex-
planations quoted from the Prayer-book, as they are obviously
too strikingly inconsistent, but a reference to the ancient
sacrifice, as brought by the high priest according to God's
command, would not suit his system ; and thus, as he will
not admit the truth as taught by God, Isaiah liii., and else-
where, he is less candid on this point than the Machsor
itself, which, with all its faults, does refer several times in a
very particular manner to the ancient service performed by
the high priest in the temple, although it, of course, only re-
lates to Avhat used to be done, and hints at the Messiah, as
foretold in Isaiah liii., instead of showing faithfully and fuUy
what a poor sinner has now to do ; but Rabbi ITirsch gives
no sign, lets slip no expression which might lead liis brethren
to a right understanding of the real intent of that most solemn
day.
Rabbi Hirsch gives some very good rules which ought to
be observed in giving alms, chiefly taken from the Talmud.
He says, p. 572, —
"There are eight degrees in alms-giving: 1, The highest and
first is to assist the impoverished hy gifts, loans, or providing them
with employment, so that they may become able to take care of them^
H 2
148 THE JEWS OF THE NINETEENTH CENTURY.
selves, and have no need to beg. 2, It is a less degree to give to
the poor in such a way that the giver knowfs who receives his bounty,
and the receiver docs not know from whom the bounty comes.
Oiving to ])ublic charities, when it is known that those charities are
managed with wisdom and honesty, conies very nearly equal to this
degree in almsgiving. .'}, It is still less when the giver knows to
whom he gives, and the receiver from whom the bounty comes. 4,
It is still less when the poor knows who gives, but the giver knows
not who receives. 5, It is still less to give to tlie poor without being
asked. 6, Still less when asked to give what is necessary. 7, Still
less, to give less than is necessary in a kind manner. H, The least
of all is to give in an unkind manner.
Page 575, Ave read, —
Charity that shows itself in action is more, incomparably more,
than giving money. Money is an external thing; but in this thou
layest that which is most noble, that which is the best, thou hast —
thy understanding, thy word, thy deed, thy ability, all that thou art,
as an offering on the altar of God for the welfare of the brethren.
In almsgiving we give that from which blessing may spring, but in
this we make the plant of blessing to grow and blossom ; we create
the health, the joy, the peace, the prosperity, the welfare of our
neighbour. If we would see a man who is like unto our heavenly
Father, so let us behold one, who, full of mercy, full of love, fidl of the
Divine will, himself prepares bread for the hungry, becomes a father
to the orphans, for whom he cares, whom he educates, visits the sick,
clothes the naked, comforts the suffering, buries the dead, advises
the inexperienced, reconciles the contending, and everywhere la-
bours in word and deed to relieve every pain, to heal every sorrow,
and dry every tear. And when such an example has excited us, and
we feel that we are called to such blessedness, so step forward, step
forward, and let us devote ourselves in the presence of God, with
evei'y noble faculty he has given us, to such acts of love for the wel-
fare of his children.
It ought not to be forgotten that in addressing these ex-
hortations to his Jewish brethren, Eabbi Hirsch is not
preaching to unwilling hearers ; for certainly no class of
people are so liberal and kind in almsgiving as the Jews.
This is one of the best and loveliest features which mark
their national character, and it is to be found very frequently
among them.
On Prayer, Rabbi Hirsch says, p. 633, —
bbcnn, from which n'jcn, i.e. prayer, is derived, signifies "to
prove, to judge myself;" or, as the form ^yrnn often denotes an
inward attempt after something, so it may denote an attempt to
RABBI HIKSCIl'S ESSAYS. 149
form a judgment, and particularly a just judgment of oneself. It
implies, therefore, that we leave active life, and endeavour to obtain
a true judgment on ourselves and on all our relations to God and the
world, and those of God and the world to ourselves, that thus soul
and heart may be ])urified, raised, and strengthened by this judg-
ment, and return renewed to active life.
In life itself we do not gain strength for life ; in the practice of
truth, justice, and love, we do not acquire intelligence and feeling
for truth, justice, and love ; in the struggle against inward and
outward dangers, against suffering and passion, we cannot pre-
pare for the struggle ; on the contrai-y, life often robs us of power
and strength for life, removes truth and brings falsehood ; we are
overcome by the difticuhies duty calls us to struggle with. The
voice of God's Word is drowned, or is heard without attention, and
thus it no longer teaches us to come to God. These things make it
necessary that we should at times break loose from this life, so dan-
gerous to our real life, and in prayer seek for strength for life, for
the perception and love of truth, justice, and love, for power and
courage in the contest and a fresh dedication of life to God.
The following remarks on the same subject deserve par-
ticular attention, as they show what Rabbi Hirsch's senti-
ments are on the all-important subject of ''sacrifices" as
appointed by God. He says, p. 638, —
As long as Israel lived as a nation in the Holy Land, this inter-
nal religious service was expressed in emblematical actions as
well as in words. As this service is no other than a renewed ac-
knowledgment of God as ruler of the world and our own life, and a
dedication of our whole selves and lives past and future to God whom
we adore, so Israel came to the place where God manifested his pre-
sence and his Shekinah, and where his law was preserved, and gave
expression to their dedication and devotion to God in keeping this
law by sacrifices.
Abraham had given the highest example of life on Moriah, as he
did not hesitate to give back to God, Isaac, the whole fruit of his past
life, the condition of his whole destination, and in him the whole
people of God promised in him. lie did it in the high consciousness
that our destination has no worth except as it fulfils the will of God,
which was also to be the duty of the people who were promised ;
and thus, by becoming a servant of God, he became an example to
mankind who do not serve him. And as he received back the de-
voted son, and brought another sacrifice on the altar, he prophesied
and said, that this was to be the place where God would look down
upon his j)cople, that this was to be the place where they were
to come to look up to God, where his posterity were to do that em-
blematically which he was willing to have done actually, spiritually
to devote their lives to God. And through all generations it was
declared, " In the mount of the Lord it shall be seen." Thither
150 THE JEWS OF THE NINETEENTH CENTURY.
Israel were to go and gain fresh life for their perceptions and feelings
of God, and emblematically devote themselves to God in sacrifice.
There stood Zion's temple.
Speaking of the Sabbath, p. 108, he says, —
The Sabbath is a holy season, returning every week, that we
may dedicate ourselves to God, and prepare to live in the coming
week agreeably to the Word of God. Abstinence from work, not
merely rest from labour, as giving an opportunity for spiritual em-
ployment, but in itself an essential part of the Sabbath ; and every
particular work that is abstained from on the Sabbath, in compliance
with the law of the Sabbath, is a direct witness and monument that
God alone is the Lord, and that man and all things are appointed to
his service; which is, indeed, a preparation for the service of God
in action. And now shall we profane the Sabbath for earthly
profit? Shall we stretch forth our hands to God's property, and
say, That is mine? Have we duly considered this, foolish and fear-
ful as it is ; thoroughly considered this, that he who does the least
work on the Sabbath in order to gain bread, says, " In order to pro-
mote my earthly welfare I contemn God ; I attest it aloud, not only
in word but in deed, that the world and all that is therein is not the
Lord's, but that man is lord of the world. I pour contempt on
myself, I attest aloud that I have no higher object in life than the
beasts, to possess, to enjoy ; but I know not, I regard not — I regard
not the name of a man, of an Israelite." This, and
nothing less, does he who works on the Sabbath declare : and still,
O son, O daughter of Israel, ye are called to witness for God and
the duty of man before the whole world ; and the most holy act in
compliance with this call is in Sabbath duty. And will ye contemn
such a priest-like duty ? For mankind will ye pollute the beauty of
Zion, which your fathers did not purchase too dearly at the price of
their hearts' blood, for filthy lucre ? Can the penny earned on the
Sabbath bring a blessing, a real blessing into your house ? Is it not
the produce of a curse ? for before you gained it, you destroyed
everything noble in or on yourselves.
But it is time to close these extracts, lest we extend this
notice to an undue length ; and in closing we cannot refrain
observing, notwithstanding all that he says so forcibly about
the Thorah, or the law of God, what very little use Rabbi
Hirsch makes of the Bible. We have here a work occupying
776 octavo pages, and extending to aU the duties both at
home and in the sanctuary, which Rabbi Hirsch thinks it
necessary for a pious Israelite to perform. We do not blame
him for quoting the law of Moses so frequently as the ground
of duty ; but have then the prophets given no directions
RABBI HIRSCn'S ESSAYS. 151
about iluty ? He finds occasion in almost every page to
quote 01' refer to the Talmud, and often talks about the wise
men ; but did not Samuel and Isaiah, Jeremiah and Ezekiel,
know something about the duties of Israel, to say the least, as
explanatory of the laws of Moses ? Rabbi Hirsch gives a
variety of exhortations and admonitions, speaks at great
length about what we have to do, but three-fourths, or rather
nine-tenths, of the truths of the Bible might be buried in the
depths of the sea, without in the least affecting his system or
altering his work ; for he not only forgets to refer to the
prophets, as teachers inspired by God to teach man his
duty, but he also says very little about many of the laws
of Moses, especially those which give directions about the
priesthood and the service to be rendered at the tabernacle
and temple.
It is really awful to hear him, p. 577, direct his nation
how "to comfort families who have lost a member by
death." He makes not the slightest reference to anything
which the prophets have said as a ground for solace in such sad
moments : he just mentions the law, and that in a very slight
way ; and does not even make the slightest allusion to the
resurrection of the dead. In this respect, indeed, notwith-
standing all his seriousness and ability, he is far, very far,
worse than the Talmud itself ; for in tliat bulky compendium
we find an express treatise on the resurrection, "p^n; but
we may look in vain for such a thing in Rabbi Hirsch. We
must give him credit for his originality, for his earnestness,
for his zeal ; but we must mourn over his blindness, and
gladly turn from his stern pages to the Word of God itself,
and there learn that the law of Moses, as well as the pro-
phets, tells us of a glory which we humbly pray that he and
his brethren may shortly see.
152 THE JEWS OF THE NINETEENTH CENTURY.
"feben JHe^ulai)/' or, 3Jpb)S in i3olantr in t^e Year
1648.*
This work contains the history of the heavy persecutions
which the Jews in Poland suffered in the year 1648. It is
interesting on account of the description which it gives of
the customs and manners of the Jews in that country. It
ought to be observed, that making some little . allowance for
the warmth of national feeling, which led the author to dweU
only on the fairest parts of the picture, stiU there is a great
deal more truth in what he says of the Polish Jews than
most people imagine. We are accustomed to think that the
worldliness and selfishness of fallen man has been so concen-
trated in the Jewish mind, and thrown into one of its most
disgusting forms, the love of money, that it is almost impos-
sible that any should be found who are not almost or alto-
gether absorbed in this money-getting propensity. And yet
we have so much evidence to the fact in various ways, and
from various sources, that we have every reason to believe
that it is no uncommon tiling to find rabbles in Poland at this
day, who have so entirely devoted themselves to study, that
they really do not even know the worth of the different coins
current where they live ; having been accustomed from
earUest infancy to devote, literally, the whole of their time,
and all their undivided energies, to the acquirement of theo-
logical knowledge, they have, not only in name, but in deed
and truth, separated themselves from the world, and left aU
the cares and temporal concerns of life, to be attended to by
those whose education and habits had rendered them better
capable of ordinary business. Thus, on one occasion, a rabbi
being called out to arrange some very important business,
* This article has been inserted, as the state of the Jews, in many
parts of Poland, is precisely the same at this day as when the work here
mentioned was published.
"JEVEN MEZULAH." 153
sent liis wife in liis stead, who excused his non-attendance
by saying, " My husband is a learned man ; he can neither
read nor write." Wliich, paradoxical as it seems, is a literal
account of the amount of knowledge possessed by some of tlie
learned rabbies, who have devoted themselves so exclusively
to Hebrew, Chaldee, and the Talmud, that they have never
learned to read or write the common language of the country
whei'e they live. They think it, indeed, a pious and holy
thing to abstain from such knowledge. It is obvious that
the wife of the rabbi in question spoke of such reading and
writing as was in common use among her Gentile neigh-
bours ; she had always been accustomed to use a Rabbinical
word to express "reading" in Hebrew, and, therefore, did
not refer to that at all.
The account given in the work above-mentioned refers to
six important points ; the three first, those on which, ac-
cording to Simon the Just, the world stands : the law, the
service of God, and works of charity ; and the three last,
those by which, according to Rabbi Simeon, the son of
Gamaliel, the world is established : the dispensation of justice,
truth, and peace. (See " Sayings of the Fathers," chap, i.)
1. Study of the law. — Each congregation had a public
teacher, who was well paid, and attended continually during
the whole year, either in the synagogue or in some public
place fitted for instruction. If there were not more than fifty
families in a congregation, they maintained at least thirty
students, who were sufficiently supplied with all necessaries,
and were expected to take charge of the education of the
youths in their turn, two boys being allotted to each student.
From the first day of the month Yiar to the 15th of Abb,
and from the first of Marchesvan to the 15th of Shebat, the
students were obliged to appear daily before the Rosh Je-
shibah, or public teaclicr. About the half of their time was
devoted to the Talmud itself, and the rest to casuistry. The
Rosh Jeshibah frequently allowed one of the students to dis-
course in his stead, and then disputed with him, in order to
H 3
154 THE JEWS OF THE NINETEENTH CENTURY.
exercise them in Talmudical discussion. They always
studied the same part of the Talmud at the same time all
over Poland. A beadle went every day to all the students
to see whether they were diligent in studying with the
youths committed to their care. Every Thursday aU the
boys were examined by a person appointed, and those who
were found wanting were punished by flogging, and dis-
graced. On Friday they were examined again, and still
more strictly, by the Eosh Jeshibah himself. There was
scarcely a house to be found in which the Talmud was not
studied.
2. The service of God. — Before break of day a company
assembled in the synagogue every morning, who recited la-
mentations for the destruction of Jerusalem. After this
followed another company, who recited the Psalms ; and
then came the regular morning service, which was attended
by every one, except something very pressing prevented.
After this service every one devoted some time to the
study of the Talmud before he went to the business of the
day.
3. Charity. — Travellers were abundantly supplied with
food during their time of stay in every congregation, and as-
sisted by alms. The more learned were entertained by the
most respectable families, and treated with great respect,
and the beadle made a collection for such, which he carried
to tliem. Young travellers were supplied with clothes, and,
if they wished, they procured situations for them as servants.
Students of character generally married the daughters of
rich men, by whom they were supported after their marriage
until they could obtain a situation as Rosh Jeshibah. A
great deal was done in endowing young women, and it was
not often that a young woman of eighteen years of age was
to be found Avho was not married.
4. Dispensation of Justice. — Justice was administered in
each congregation by the rabbi, and in each province there
was a superior court of justice, which possessed an almost
"JEVEN MEZULAH." loO
unlimited power, and to which every one could appeal at
pleasure.
5. Truth. — Officers were appointed in each congregation,
who were bound to watch over the integrity of individuals
in their transactions, to try the weiglits and measures, and
to reprove and punish all those who acted dishonestly in
business.
6. Peace. — The autlior says, that the peace of the congre-
gations was promoted by their diligent study of the law.
(See " Dr. Jost's Annals of Israel, for 1839," page 61.) I
cannot forbear remarking how unjustly have the Jews been
generally, I may say universally, treated by the Christians.
Our youth are tauglit to look to Rome and Greece as the
models of learning and taste ; but are there no remnants of
ancient glory still to be found in Israel ? Assuredly there
are. We cannot sufficiently lament the sad perversion
which led them to seek the kingdom of God in meats and
drinks, in fastings and outward duties, and not in that
righteousness, peace, and joy in the Holy Ghost, in which it
really consists : and we ought never to forget, that with
much that is really amiable, they were still the victims of a
degrading superstition, and subject to slavish fears, as, indeed,
all those must be who know not the Prince of Glory, the
Lord from heaven; but, as lovers of truth and justice, we
ought not to overlook that which is praiseworthy and
good. Since the year 1648 things may have somewhat
changed in Poland, and at that time there were, doubtless,
exceptions to tlie description which our author gives ; but
still there remains, most unfjuostionably, a patriarchal sim-
plicity and a warm atl'ection for their nation, and its history
and its laws, wiiich mark the character of the Jews, and
justly claim a degree of sympathy, regard, and respect, of
which but very few among us have any conception.
lo6 THE JEWS OF THE NINETEENTH CENTURY.
Br. f O0t on tfjc '' m'b ^ati)S/' ^c.
Dr, Jost is well known in the literary and theological world
as the author of a very valuable history of his nation ; and
his great object in publishing this periodical is to carry on
that history, and to collect and circulate materials which may
lead to a better understanding of the state and condition of
Israel. He is a most indefatigable labourer ; and although
in such a magazine, the pages of which are open to contro-
versy and discussion, we must, of course, meet Avitli many
things which pain, as well as those which gratify us — ^yet
still, at a time when German books, often of the most trifling
kind, are eagerly read by so many of the better informed of
the English, it is a duty to call the attention of all to these
efforts made by learned Israelites to elucidate their own his-
tory, A great many subjects have been treated on in these
" Annals" of high interest, as it regards the M^elfai'e of Israel ;
much information may be found concerning the state of the
schools carried on among the Jews all over the world — the
synagogues in which they worship, the sermons they preach,
and the books they read and publish. Dr. Jost is in posses-
sion of many important documents ; among others, a MS.
collection of the " Laws of the Caraites," from Ahron B. Eliah
the second, who died in the year 1369. This work was written
at Constantinople, in the year 1354, and contains 736 quarto
pages, carefully written. The MS. Avas copied in the year
1527. It contains a complete account of the doctrines of
the Caraites, according to their mode of interpretation, taking
occasion, in every instance, to object to the interpretations
and traditions of the rabbinical Jews. The author, a very
learned man, gives a great many literary and historical ac-
counts of opinions and facts, which deserve the greatest
attention. Dr. Jost proceeds to give a series of extracts
from this work, which are highly worthy a careful perusal."
DR. JOST ON "THE OLD PATHS," &C. 157
It may be interesting to many to see what is said in such
a Avork of the publications of our friend Dr. M'Caul. In
No. 33 we find an article, entitled "Alexander M'Caul's
Attacks on the Oral LaAV, and the New Mode of Teaching."
From the article itself, we extract the following re-
marks : —
"It maybe thought necessary that the 'Annals' should
confine their attention to such things as are of some im-
portance and likely to lead to considerable results, and on
this account take no notice of much that is published about
and against the Israelites, as being of little consequence, and
likely to be soon forgotten. Thus, indeed, much useless dis-
cussion is avoided, and many ti'ifling controversies are put
an end to. The attacks, however, which are now made in
England on the method of instruction, and the doctrinal
statements of the modern Israelites, must not be considered
to belong to this class of ephemeral productions ; and if no
notice is taken of tliem, it must seem as if, in fact, they were
acknowledged to be just and unanswerable. Of what use is
it to pass them over in silence ? Some of them have been
already translated into German,* and are in the hands of
those who will read. In this state of things we think it to
be the duty of Israelite periodicals to take serious notice of the
matter ; and this the more, as the attack is not confined to the
study, where we can defend ourselves with the weapons of
learning ; it lias been brought before the pubHc at large, in
language intelligible to every one, and that, not as formerly,
in a spirit of hatred and division, which irritate and embitter
the mind, but with a love and good-will which gain the hearts
of all. The person who makes the attack is provided with the
necessary degree of knowledge, if we may judge from what at
present is before us, and is not, therefore, to be got rid of by
speaking contemptuously of him as an ignorant man, like
many who have formerly written on this subject. His words
* The title of tlie Gorman translation of the " Old Paths" is added in
a note to this word in the bottom of the page.
158 THE JEWS OF THE NINETEENTH CENTURY.
will make an impression, and the great question is, How far
he is in the right, and on Avhat points has he failed of finding
out the truth. As he publishes in the form of a periodical,
it is fitting that he should be replied to in a similar form.
In order that he may be satisfactorily answered, the writer
of these remarks intends to make known to German readers
everything that is published in English without pretending
to pass judgment in the matter. The refutation must be
given by men fully competent to meet the question in all its
bearings, and whose station and character entitle them to be
generally regarded as the representatives of those for whom
they speak ; merely individual opinions, which some would
reject and others respect, are of no avail in this matter."
" We shall omit everything that is superfluous and already
known, and merely communicate the most important points,
and that, as far as possible, in the words of the author ; and
we hope for forcible answers from learned rabbles esteemed
in Israel, that true light may be known upon the points in
discussion."
An account is then given of Dr. M'Caul's " Sketches of
Judaism and the Jews," and of their having been published
originally in the " British Magazine," and afterwards in a
separate form. It is observed : —
" In these sketches interesting accounts are given in a po-
pular form of the intellectual state of the rabbinical Jews,
which is spoken very highly of, as it deserves to be ; al-
though, at the same time, the weak points in Rabbinism are
carefully noticed, both those which may be attributed to the
decay of that system, as also its inherent faults, as, for in-
stance, in the treatment of the female sex."
" The sixth sketch contains strong objections to the modern
catecliisms, which are charged with double-dealing. This
requires a positive and distinct answer, not only from those
immediately referred to, but also from the different schools
where these catechisms have been introduced. The systems
are attacked, not any particular expressions separately taken."
DU. JOST ON "THE OLD PATHS," &C. 159
Several of the most weighty objections brouglit forward
in the sixtli sketch arc then stated very fairly ; and the
writer adds : —
" Thus then the question is to be answered openly, and
without circumlocution. The most important point seems to
be this, that all, the strict rabbinical Israelites not excepted,
are convinced that many things contained in the Talmud are
wrong, and not from God ; but still, they look upon Tal-
mudical works as the treasury of the oral law. The question
is, therefore, which laws and doctrines, of those found in
these works, bear the marks of human error, and which are
to be considered as a revealed law ? Some fixed i)rinciples
must be adopted for making a fundamental distinction, and
it might, perhaps, be desirable to introduce these principles
into the catechisms."
A note is added to this article, which states : — "It is to be
observed that Dr. Kley in his 'Catechism of the Mosaic
Eeligion,' third edition, 1839, speaks more decidedly. He
says, p. 76, ' These books, " Mishna " and " Gemara,"
contain much that is excellent for instruction, but are not to
be looked on as the revealed Word of God, or as belonging
to the Holy Scriptures.' I acknowledge the simple, genuine,
pure Word of God from the beginning of revelation to
its completion in the twenty-four books of Holy Scripture."
It may be woi'th while to observe that by this expression,
" the twenty -four books of Holy Scripture," Dr. Kley means
the Old Testament just exactly as we have it, divided into
thirty-nine books ; the difference arises merely from the
ancient Jewish custom of writing, 1 and 2 Samuel ; 1 and 2
Kings ; 1 and 2 Chronicles, respectively on one roll, or book,
lor each ; the same was done with the twelve minor
prophets, which together made up one book ; as also, Ezra
and Nehemiah ; this would make the round number of
twenty-four rolls or books, Avhich together constituted the
sacred canon.
160 THE JEWS OF THE NINETEENTH CENTURY,
Iflisc mti progress of Calmutiic influence.
The first questions wliicli every one who is concerned for
the spiritual welfare of Israel must naturally ask, are such
as these : In what state are the Jews at present found to he ?
What are their religious and civil customs, observances, and
usages ? What are their hopes, and on what foundation do
those hopes rest ? And here a most wonderful scene
presents itself; a sad mixture of human perversion, with
many things which have their foundation in the revealed
will and Word of God ; a most extraordinary and faithful
adherence to national rites and prejudices, mingled with
much superstition and weakness. Much information has
already been given in the publications of the London
Society for promoting Christianity amongst the Jews, on
various important points connected with the present state
and condition of this ancient and venerable nation ; but
there is one branch of inquiry, which is indeed subordinate
to the above-mentioned, although of scarcely less momentous
import, which has hitherto been but little attended to. We
refer to the question, How came it to pass that the vast mass
of Talmudic observances took such deep hold of the Jewish
mind ? It is sufficiently obvious that such a complicated
and burdensome and extensive system could not have sprung
up in a year or two. It is hard indeed for the most subtle
ingenuity, to show even a distant and slight connexion,
between the Bible and a vexy great number of those things
which the rabbles now enjoin. How then came it to pass
that the nation submitted to so extended an usurpation ? It
is indeed, a very* interesting field for investigation, to
seai'ch into the rise and progress of many of the prevailing
errors, which we have now to deplore among our Jewish
brethren. And in watching the development of them we
may learn many most useful lessons, concerning those
RISE AND PROGRESS OP TALMUDIO INFLUENCE. 161
dispositions and inclinations of the human heart, which have
led and do lead us all into so many sins and difficulties.
Those wlio may feel inclined to pause awliile, and ask, how
was it, that the fine gold thus became dim, that the pure
silver was so mixed with dross, may find much valuable
information in two works which have recently been
published by a very learned Jew, Moses Briick ; the first
entitled, " Rabbinical Ceremonial Observances," published
at Breslaw in 1837, and the other, "Pharisaical Customs
and Rites," which has just appeared at Frankfork-on-the-
Maine. The object in both, is to show how these customs,
&c., first arose, and have since gradually developed them-
selves. As JMr. Briick is well qualified for the task, and has
diligently consulted a great many ancient and original
writers, he supplies many most useful hints for future
inquirers. Like many others of his nation, he is weary of
the yoke of the Talmud ; and it is most devoutly to be
wislied, that he may by God's grace come to teach with
as much ability the value of the Bible, as he now shews
in pointing out the worthlessness of Rabbinism, and the
strange way in which many Rabbinical customs came to be
established. There is indeed a chilly coldness in his
manner of writing which is to be deplored ; for even in the
Talmud, we ought to be warmed by the scattered remnants
of that which is true and good and right, while our love and
affection for the truth makes us indignant at the unholy
mixture of human folly, whicli has unhappily 1)een forced
upon our elder brethren. This is, indeed, one of the worst
consequences of superstition, it chokes and stifles the
perception and desire for that which is really good, and thus
makes it hard for the awakened inquirer to find and feel the
difference between the dross which he rejects, and the solid
good which is of invaluable worth.
Both works begin with an introduction, containing some
critical notices concerning the manner in which the Talmud
and its commentaries were compiled, which cannot be very
162 THE JEWS OF THE NINETEENTH CENTURY.
well abridged. In page 8, of the latter work, it is
mentioned that the " Injunctions contained in the Talmud,
may be estimated to amount to 10,000 : " a goodly number,
truly.
The account which he gives of the fast which is annually
kept in commemoration of the destruction both of the first
and second temple, of which it is said, that both took place
on the same day of the same month, viz., the ninth day of
Ab, may be taken as a specimen of his work : —
This was declared to be the most unhicky day in the year, as it
had proved so fatal to both temples. As such it was to have every
mark of the greatest imaginable mourning; and the fast was to be
connected with abstinence from every kind of employment, both of
mind and body, which could give the slightest possible degree of
pleasure. Many held it to be as important as the day of atonement,
began the fast on the evening before, and required that pregnant
women and nurses shoixld keep the fast appointed for this day in all
its stinctness. Others extended the mourning to the 8th day of Ab,
and prohibited the use of meat, wine, and more than a single dish
on that day. The question was discussed among the Geonim,
whether the use of two dishes was forbidden when tliey were
composed of different materials, or whether the prohibition was to
be extended to the different modes of cooking the same thing. The
German and French Jews held contrary opinions on these points,
the first partook of only one simple kind of food, but the latter
allowed the dish to contain different materials, provided they were
prepared as one kind of food in one vessel.
Rabbi Jehudad ben Isai made the prohibition still more strict,
and took nothing but bread and water on the 8th day of Ab.
Others allowed the use of meat not fit to be eaten, and wine not
fit to be drunk, on this day. Rabbi Simon ben Gamliel, on the
contrary, was of opinion, that the mourning on the 8th day merely
required that less were eaten than usual.
As this king of the days of mourning and fasting was thus attended
by a day of preparatory mourning, it was necessary that it sliould be
followed by a similar observance. Accordingly Rabbi Levi fasted
the evening of the 10th of Ab, and the Cabbalist Rabbi Joshua ben
Levi fasted on the lOtb day itself, because the temple still continued
burning on that day till the setting of the sun.
This preparatory and supplementary mourning soon appeared to
be too short, and the first was made to commence on the first day of
the month Ab, and the other to last till the end of the month. Not
only were marriages and every kind of public rejoicing forbidden
during this time, but also hair-cutting, the washing of clothes, &c.
Rabbi Simon ben Gamliel endeavoured indeed to confine the
KISE AND PROGRESS OF TALMUDIC INFLUENCE. 163
preparatory mourning to tlie week in which tlie 9th of Ab fell; but
the prevailing love of prohibitions prevented his doing so, and not
only were the above-mentioned restrictions observed, but even the
cultivation of land, trade, building, &c., were neglected during the
preparatory mourning.
As the whole month thus came to be considered as an unlucky
season, it was forbidden in later times to carry on a lawsuit with any
Gentile in the same, even if it had begun before.
The last Gaon Rabbi Achai, thinking the preparatory mourning
to be too slight, commanded that during the time it lasted, i.e.,
from the 1st to the 9th of Ab, no beast should be killed; which many
complied with very ])unctually.
After this the prejjaratory mourning was made to last twenty-one
days, in order that it might be equal to that which was observed
after the fast-day itself. jNIany hyperorthodox women abstained
entirely, during these twenty-one days of preparation, from the
use of wine and meat; and the rabbles inculcated the same as
necessary for the men, in order that they should not remain behind-
hand with the women. The women, however, thought this to be
a breach in their privileges, and extended their abstinence to a part
of the time observed as a season of supplementary mourning, in
which they were only followed by a few. There were many of the
scrupulous who fasted every day of the preparatory mourning from
morning till evening.
The particularly anxious Mharil carried these restrictions still
farther; he commanded that the brokers should abstain from all
dealings in gold and silver during this time of mourning, as the
sight of these metals gives pleasure. Other rabbies required that
the butchers should give their knives, and the keys of the shambles
into their hands every Friday evening, as soon as the meat required
for the use of the Sabbath had been served, in order the more
securely to prevent the use of animal food except as required for the
Sabbath meal.
On the fast-day itself no one was allowed to sit in his usual place
in the synagogue; others enjoined that every one should sit on the
earth ; many covered the roll of the law in black cloth and laid it
on the ground. Many covered themselves with ashes, and no man
Avas allowed to salute another. Some read the Lamentations of
Jeremiah the evening before; others in the morning of the day.
Many omitted all the passages taken from the Bible and
Talmud, which occur in the prayers, in order, according to a direc-
tion of the Talmud, to abstain from every kind of intellectual
pleasure.
One rabbi enjoined the eating an egg as a token of mourning;
and another added that it nmst be hard and cold, sprinkled with
ashes, and be eaten while sitting on the groutid.
Many endeavoured to mourn in their sleep, and in order to effect
this used fewer pillows on that night than usual. This, however,
appeared to others to be insufficient, and they required that a stone
should be used for a pillow, and this because the reason why Jacob
164 THE JEWS OF THE NINETEENTH CENTURV,
slept on a stone was, tlie prospect he had hy the gift of prophecy of
the destruction of Jerusalem, &c., &c., &c.
Mr. Briick has added references for every particular
mentioned, either to tlie Talmud itself or to other works of
authority ; which makes his book valuable, for those who
may wish to inquii-e into these subjects. His plan takes in
the diiferent fasts observed among the Jews, and a great
many ceremonies and observances which prevail among them
in the services of the synagogue on the different feast-days, —
as also the custom of watching on the first night of the Feast
of Weeks, when the time is spent in reading the Bible and
Talmud, for which purpose they usually assemble together
in companies consisting at least of ten males in each ; — the
custom of going on the first day of the new year, after the
afternoon service at the synagogue, and offei'ing up a prayer,
in which Micah vii. 19, "Thou wilt cast all their sins into
the depths of the sea," is three times repeated, at the side of
a river, stream, or lake, into which bread is cast at the same
time ; — the custom of killing on the day preceding the day of
atonement, a cock for every male and a hen for every
female, as a sacrifice ; — the custom of watching a night at
the Feast of Tabernacles, during which the Cabbalists read
the whole of Deuteronomy, and all the Psalms, as also some
passages out of the book Sohar ; — the blessing or prayer
which is to be said at the sight of the new moon ; — the
preservation of different kinds of food from atmospheric
blood, as an opinion prevails among the Jews in some places
even at this day, that at the beginning of each quarter, a
drop of blood which is very pestilential falls from the upper
regions upon the earth, and that a piece of iron laid on the
vessels in which food is contained, acts as a preservative, as
it is said Exod. vii. 19, "that there was blood throughout
aU the land of Egypt both in vessels of wood and of stone ;"
from which the Cabbalists say we learn that metals have a
preservative property against atmospheric blood ; — the
custom of pouring out all the water which is found in the
RISE AND PROGRESS OF TALMIDIC INFLUENCE. 165
house -wlu'rc an Israelite dies, as also in the liouses
iniiiiediately aJjoiniiig, as the angel of death Avashes the
knife, witli wliich he has slain the deceased, in tlie watex*
which is found in the houses of tlie neighbourhood, and
some fatal drops of blood remain in the water ; as also tlie
custom of washing the hands after a funeral, the charm used
for a woman in childbed ; — certain ceremonies which are
observed wlien the priest's blessing is pronounced ; —
ceremonies observed at circumcision ; — at mai-riage, which
is accompanied with a great variety of observances,
insomuch that the day of marriage was considered as a day
of atonement ; — the custom of changing the name of a sick
jjerson in order to alleviate his suiFerings, which originated
in the Avish to obtain a blessing from God, who gave to
Abraham and Sarah fresh names at the time that he granted
them peculiar favours, 8fc., &c.
It must be observed that many of these customs were not
known, or at least are not mentioned in the time when the
Talmud was compiled ; so that although they have all
prevailed more or less, still a very considerable diffei'ence is
to be found in the mode and degree of their observance in
different countries.
A great deal may doubtless be learnt in studying the
history of these things, as to the sense and feeling which
prevailed in ancient times concerning the great mysteries of
religion. Many of the observances in the synagogue, &c.,
doubtless originated in a wish to impress some solemn truth,
or represent some important fact ; it is to be lamented
that Mr. Briick has contented himself with merely looking
at the outside of the things he describes, which is certainly
odd enougli, but his works are highly valuable on account of
the references they contain to original sources. May he and
all his brethren be led to worship God in spiz'it and in truth,
not in the bewildering and foolish perversions of a system
wlfich mixes man's folly with God's word, but in the clear
light of the GospeL
166 THE JEWS OF THE NINETEENTH CENTURr.
i^igtori? anti Ettcraturc of tf^t Spanisi^ 3ff^s.
Every friend of Israel who "is grieved for tlie afflictions of
Joseph," must be severely pained at the great ignorance
which prevails among the servants of Jesus, as to the real
state and condition of that wonderful people. We talk
about Abraham, Isaac, and Jacob ; we frequently mention
the names of Peter, Paul, and John; we are ready to
acknowledge that " our Lord sprang out of Judah ; " but
very many who really desire to imitate him who wept over
Jerusalem, have hardly begun to ask at all, " Are there any
left " of that illustrious house to whom I may " show
kindness " for my beloved Master's sake ? Or, if a passing
question be raised, it is readily answered and got rid of by
a smile of contempt or an unkind allusion to something
worthless and disti'essing, which may have marked the
conduct and character of some unhappy individual of that
nation.
But it is not always so ; some are to be found who, as
they pass by, are anxious to "behold and see, if there beany
sorrow like unto her sorrow." We have recently had many
cheering proofs that "the servants of God take pleasure in
her stones, and favour the dust thereof." Statesmen have
sometimes been led to think of Judah's wrongs and Israel's
sufferings in her captivity ; men of learning have
occasionally inquired into the history of this wonderful
people, and some of the most noble and illustrious among us,
may be found uniting for the great purpose of administering
to their spiritual necessities.
Much investigation, inquiry, and deliberation are
necessary, in order to a proper understanding of the real
state and condition of these our brethren. They have
been treated as strangers among us, and have remained in a
state of sad obscurity. While, therefore, we earnestly hope
HISTORT AXD LITERATURE OF THE SPANISH JEWS. 167
and pray that our heavenly Fatlier, the only giver of real
wisdom, who alone can make wliat we do to prosper, will
graciously vouchsafe to accept and bless the efforts now
making in tlieir behalf, Ave rejoice at every step tliat is
taken, every endeavour that is made, to throw greater hght
upon the past history and present position of the seed of
Jacob. "VVe humbly trust, tliat as " many " shall ere long, as
we hope, thus begin " to run to and Iro, knowledge will be
increased ;" and thus those, who have hitherto passed by on
the other side, will begin duly to understand the spiritual
destitution of Abraham's posterity, and at the same time will
see tliat there are yet many tokens among them that they
are the seed whom the Lord hath blessed and will bless ;
yea, " God hath blessed them, and man cannot reverse it."
The Jews are usually divided into two great families or
bodies ; the one, consisting of those who, for many centuries,
resided chiefly in Poland and the adjoining countries ; and
the other, that which has usually been denominated Spanish,
as a great number of them lived in that peninsula. The
first body are usually called by the Jews themselves, Ash-
kenazim, and tlie others, Sephardim,
A work has recently been published, entitled, " Sephar-
dim; or, the History of the Jews in Spain and Portugal,
by James Fitin:" to Avhich we wish to call the attention of
the friends of Israel, as containing much useful information
on many important points concerning the latter most
interesting class of people. "We join most cordially in the
sentiment appropriately expressed in tlie preface to Mr.
Finn's book, " We have never yet repaid our debt of
grateful acknowledgment to the illustrious Hebrew schools
of Cordova, Seville, and Granada."
The following is the account given by Mr. F. of the
sources from Avhich he has derived much of his information
concerning the history of the vSpanish Jews : —
The events here related are gathered from a variety of chronicles.
The notices of Jewish literature and rabbinical biography are
168 THE JEWS OF TUE NINETEENTH CENTURY.
mainly taken from the " Bibliotheca Magna Rabbinica " of Fr.
Bartoloccio, and the " Dizionario Storico degli aiitori Ebrei " of De
Rossi: the opinion upon Talnuidic Jndaism is considerably influ-
enced bv a recent work called tjie "Old Paths," by the Rev. A.
M'Caul,"l).D. (Preface, p. viii.)
He adds : —
The following nairations will supply matter of regret in two ways
to the reflecting mind: the boasted catholicity of Spain will not,
from its visible fruits, demonstrate tlie national Christianity to be
the Christianity of the New Testament; and, on the other hand,
while its victims were indeed the relics of Judah, our compassion
for them in their fiery trials cannot but be mingled with grief, at
the consideration that they are nevertheless an " alienated Judah."
A miraculous people, they still command the attention of the
world even in their fallen state; and the intellectual or moral
advancement of mankind, with all the gigantic march of events,
does not preclude the certainty of God's express arrangements 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 history, 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-
collected stubbornness ; empires become extinct, tribes and
languages become amalgamated; but these remain an indestructible
race. They are dealt with by an unparalleled discipline, and an
unparalleled result will hereafter redound to the glory of God.
(lb., p. viii.)
"We omit noticing tlie contents of the different chapters
which treat of the eai'lier history of the Spanish Jews,
containing much that must be interesting to the lovers of
antiquarian research, in order to make room for an extract
from chap. 16 : On the "Literature of the Spanish Jews."
The age of Maimonides, Aben Ezra, and Kimchi, is remarkable
as forming a crisis in Jewish learning and rabbinical religion; and
this seems a convenient place for examining each of these more fully
than can be done in the course of narrating events.
The people had possessed an order of learned men for uncounted
past ages, with a literature only exceeded in hulk by that of the
associated countries of Christendom regarded as one body; and the
Talmud says, " Every one that is boimd to learn is bound to teach."
Therefore every occurring period must be under a considerable
influence of by-gone time ; but, according to the uniform experience
of mankind, there was required a national preparation of some
centuries to obtain its greatest scholars.
HISTORY AND LITERATURE OF THE SPANISH JEWS. 169
A large proportion of tlieir literature consists, as might be
expected, of comments on Scripture, elucidations of the Talmud,
and legal decisions. To a people under the peculiar dispensation
to which they believed themselves still subject, these must and
ought to form the body of their learning. The errors of their
fundamental doctrines were still perpetuated, but their religious
writings, between the seventh and the thirteenth centuries,
displayed a degree of research and talent far superior to those of
the Christian Church of the same period.
They were particularly distinguished by their attention to gram-
matical improvement of language for its own sake ; no people have
ever surpassed the Spanish Jews in the refinement of their
grammars, the accuracy of their lexicons, or the perfections
manifest in their standard editions of esteemed books.
Hebrew literature has at all times maintained a rigid gravity, as
if the talent of language were a donation which involves too deep a
responsibility in its use to be in any wise trifled with; and as if the
very alphabet which God condescended to employ upon the tables
of stone, were a benefit too sacred for levity to approach. Most
Asiatic nations are sober in their discourse, but pre-eminently so the
Jews: they were a serious people when at home, and their later
writers have constantly abstained from topics which do not, in their
opinion, lead to happiness here and hereafter. In this we see a
Avide contrast to the prevalent habits of Christendom. The Jews
were ever a reading and a writing people, but their books have no
enervating tendency. Fairies, ghosts, genii, and that disregard of
heavenly Providence and struggling virtue, which forms the staple
of modern novels, are all unknown within the pale of the Hebrew
alphabet. True it is that grievous mistakes and follies have found
their way into Jewish writings, but they were believed by their
authors to be serious truth. When they trifled with the Bible, they
were gravely deluded; and when they touched upon unearthly con-
templations, their objects were burning seraphs and ministering
angels.
The inherent spirit of Hebrew instruction is that of all Eastern
people, didactic from father to son, from teacher to pupil; not
inquisitive, which is the characteristic feature of the old Grecian,
and of the modern inductive wisdom, — looking ever backwards, it
hangs upon the past. Whatever earlier sages have written on the
mind, or morals, or Divine worship, must be the best; so that a
comprehensive recollection of proverbs, adages, and poems, supplies
the place of individual research. This arises from tlie })atriarchal
reverence for age, and the preponderance which all Orientals assign
to speculative over ratiocinative studies; yet it is certain that since
the scaling of prophecy, and their mingling with the nations at
large, there has been no time in which there were not Jews equal
to the Gentiles of their respective centuries in the practical
business of life, and what are called utilitarian sciences; in these
they have often led the way, for long before the birth of the
Baconian aphorism, " Knowledge is power,' they had read in their
I
170 THE JEWS OF THE NINETEENTH CENTURY.
sacred text, that "A wise man is strong," and had proved its
veracity.
In history, there liave been Judaic chronicles compiled in the
fifteenth century, but there has never been a repetition of Josephus;
yet what had Jews to relate, but that very monotony of suffering
which particularly deadens tlie intellect and fancy? — How long
subjected to the ever gnawing vulture upon the rock? During,
indeed, the Arabic dominion, they had some breathing time, but
historical compilation appears to have been scarcely thought of by
any people in the feudal ages. Besides, they felt that they were
aliens; and buoyed up by the hope of a speedy restoration, the Jews
seem to have regarded their temporary expatriation as scarcely
worth recording.
In the composition of poetry an epic is certainly unknown ; but
they excelled in the rhythmical verse, by which the Arabs
enchanted their neighbours, — only applied to sacred and noble
themes. They superadded the use of metrical feet in their poetry,
and we may conclude favourably for their endeavours, from the
facts: — 1st, That their ])oets were numerous, and held in high
consideration. 2d, That they were stimulated by the vicinity of the
Arabs, with whom they kept up a competition.
How have the Jews conferred benefits on Europe in general by
their studies? At a time when the Greek language and its whole
valuable literature lay buried to the Western nations, the Hebrews
were reading in their own language several works of Aristotle,
Plato, Ptolemy, ApoUonius, Hippocrates, Galen, and Euclid,
derived from the Arabic of the Moors, who had conveyed them
from Greece and Egypt, and in common with these they wrote upon
them dissertations and controversial arguments. Hence the old
classics were actively disseminated among the Latin colleges of
Christendom. However, it is to be observed, that neither by Jews
nor Arabs were the Greek poets and historians read. The genius of
Homer, Thucydides, and Xcnophon, would find no sympathy in an
Oriental constitution of mind, or idea of political government.
Pure science has in all ages thriven well beneath a despot; but not
so the "Song of Harmodius," or the narrative of the "Ten
Thousand."
Of mathematics, the Jews held the principal chairs in the
Mohammedan colleges of Cordova and Seville ; but, unlike the
latter people, they brought themselves into contact with Christian
society, and spreading themselves into various countries, they taught
the geometry, the algebra, the logic, and the chemistry of Spain in
the Universities of Oxford and Paris, while Christian students from
all parts of Europe repaired to Andalusia for such instruction.
And then astronomy, the Chaldean science. In this they were
teachers of the Moors. When the Gaonim left the Euphrates for
the Guadalquivir, or Moses bar Maimon removed thence to Cairo,
each of these Jews had as bright a firmament to survey, "with all
its numbered stars," as had their prophet Daniel in Babylon,
where he was " master of the astrologers and Chaldeans," with the
HISTORY AND LITERATURE OF TUE SPANISH JEWS. 171
tower of Nimrod for his observatory. That in such climates, wliere
the planets, brimful of brilliance, seem running over with excess,
the Jews could neglect their contemplation, is an incredible suppo-
sition, and false in fact : — " God said, Let them be for signs and for
seasons." This is found in the first page of the Hebrew Scriptures;
and we are assured by tliemselves thatat no time have they neglected
the admonition. Hereditary astronomers, they pretended to hold
traditional secrets brought by Abraham from the land of Hharran,
and they appealed to the Hebrew names of constellations in
the books of Job and Amos for the antiquity of their observa-
tions
One thing is incontrovertible, that no Jew was ever so insane as
to speak of astronomical contingencies being possible, " without the
hypothesis of a Deity." As a contrast to so detestable a stretch of
mental abstraction, the following passage will give a fair average
specimen of the sentiments which pervade the Judaic astronomy ;
but the expression of which feelings, however they may be recog-
nised, is not to be met in scientific works of the nineteenth century.
" Preface,* In the name of the Lord God is summed up the begin-
ning of everything. It is written ' O Lord our Lord, how wonderful
is thy name in all the earth, who hast set up thyself above the
heavens.' Abraham said, the son of R. Hhaiim Sephardi (may his
repose be in paradise !), ' Blessed be the God of Israel, the great and
terrible God, the God of strength and beauty, who ruleth in his own
name throughout the earth, &c.' And I pray and implore him, who
bringeth help to the needy and strengtheneth the weak, that he will
direct me in the right way in which I should walk, and that he will
afford to me, and to all who fear him, as I do, the fulfilment of what
is written, ' I will cause thee to understand, and will provide thee
light in the way in which thou shouldest walk, and will keep my
eyes upon thee with counsel, &c.' And may he hear my cry, ac-
cording to his loving-kindness, and fulfil my petition, since all things
are in his power, neither is there any God beside him. Praised
and glorious be his name for ever. 1 will now begin the business
of this work, and say. Astronomy is divided into two parts," &c.
&c
In Spain, as elsewhere, the Hebrew libraries were frequently con-
demned to public flames by ecclesiastical edict : but still the books
were multiplied, from an innate sense of the elevation which lite-
rature bestows on a peojile, and tliey aimed at supporting the repu-
tation of their fathers. Tliat contempt and oppression will excite a
people to attain a superiority of knowledge (which is power) is dis-
proved by the example of the poor Copts in Egypt. Their effort
was not the direct result of comparative tranquillity enjoyed under
the Mohammedan government ; for if ease and repose could create a
literature, why are the islanders of the Pacific Ocean without it ?
Nor does it seem to be the necessary consequence of mercantile
habits, since no such effects have been produced by the commercial
* " Sphere of the World," by R. Abraham Hhaiim.
I 2
172 THE JEWS OF THE NINETEENTH CENTURY.
spirit of Tyre and Carthage. Peace may foster, and wealth may.
patronise, learning, as in Florence and Holland ; but they cannot
create it ; only the vitality which existed elsewhere will be attracted
to, and thrive by the favour of sunshine. With the Jews it bore
transplantation, like the palm from Asia ; and in Spain both the
Hebrew and Arabic writings became numerous, varied, and pon-
derous. The original impulse given to the Jews, by the conscious-
ness of being the first possessors of a written law, has been so deeply
fixed as never to have deserted them imder the severest privations.
With all the disadvantages of Rabbinism, they still prized the books
of the Bible above all worldly treasures; and although it has long
been the fashion of Christian scholars, better versed in Latin decre-
tals, or in the writings of Greek and Latin Heathens, than in the
language of Moses and the Prophets, to despise the literature of the
rabbies, with which they are generally unacquainted, or merely to
pick out passages for the purpose of controversy ; yet those who are
competent to judge their works as a literature, are the most ready
to acknowledge that these have been exceedingly underrated.
The great influence which Jews obtained, despite a universal jea-
lousy, will testify to the amount of their book-learning more dis-
tinctly than declamatoi-y assertions can do for or against it.
But we must turn to a difFerent subject. The nations
among whom Israel has wandered, have cared but little for
her learning and her intellectual powers. They have robbed
and plundered her, injured and oppressed her : and it is heart-
rending to think how often the sons of Judah have mourned
and said, not merely in reference to ancient times, but in aU
the bitterness of soul occasioned by recent agony, " Our per-
secutors are swifter than the eagles of the heaven ; they hunt
our steps that we cannot go in our streets, our end is near,
our days are fulfilled ; for our end is come."
Thus this work abounds also, as every faithful history of
Israel must do, in records of oppression and suffering. We
cannot refrain from quoting the following affecting narrative
from chapter 24 : —
The Inquisition prevailed on the two sovereigns to sweep from
the Spanish territory the whole profession of Jewish faith, regardless
of national interest, and heedless of the ruin to be thus incurred by
countless families, possessing loves and attachments which Roman
ecclesiastics cannot value. " I am a man, and nothing human is
alien to me," said the ancient heathen ; " Rejoice with them that
do rejoice, and weep with them that weep," said the Christian apos-
tle ; but the Papal Churchman, steeled by his vows and discipline, is
ever ready to execute the most cruel resolutions. . . .
HISTORY AND LITERATURE OP THE SPANISH JEWS. 173
No political calculation could have required this deed. The Jews
were not like the Moors, in possession of ships and sea- ports, with
friendly aid to summon from beyond the sea. There was not even
the pretext of that correspondence with foreign foes which, at the
close of the Gotliic monarchy, had been deemed sufficient reason for
consigning every Jew to slavery. It is, therefore, evident that no
sovereign, not priest-led against his better knowledge, would have
ejected a class of ancient subjects, so numerous and so valuable, to
enrich other lands The decree was signed March,
1492, that in four months, every Jew, native or sojourner, should
quit the realms of Aragon, Castille, and Granada, never more to
return, under penalty of death, and confiscation of goods; and the
justice of the Inquisition was denounced against all who should har-
bour or conceal a Jew after that time. All property might be carried
with them, but not in the substance of gold or silver, or the other
articles usually forbidden to be removed from Spain. Bills of ex-
change might be taken instead of plate, jewels, or coin. But this
indulgence sounds better than was realized by the event ; for, as the
time approached for their departure, the property to be sold exceeded
the demand, the most wary purchasers reserved their offers to tlie
last extremity of the helpless victims, who then were glad, it is said,
to barter a house for an ass, or a vineyard for a few yards of linen
cloth. Many of the Jews abstained from selling, hoping, to the last
moment, that some favourable change would intervene to prevent
the final catastrophe. But they were deceived ; for Torquemada,
the Inquisitor-general (whose extended titles Zurita rehearses with
pompous delight, and whom some Protestants have denominated the
first-born of hell), hearing that the wealthiest Jews had attempted to
divert the purpose of the Court by a bribe of 600,000 crowns,
Thomas Torquemada, like Thomas a Becket of old, rushed into the
presence, and upbraided the sovereigns for their half-inclination to
sell their Saviour to the Jews for pieces of silver. He issued an
edict by his own authority, prohibiting all traffic with the Jews for a
term considerably within that of their banishment by the Royal pro-
clamation ; and thus incalculably nudtiplied the losses to which they
were previously liable. But throughuut the kingdom of Aragon,
which included Valencia and Catalonia, where all Jews were vassals
to the Crown or to the ecclesiastical lordships, a general sequestration
of their property was made by commissioners empowered to liquidate
speedily all dues and debts that should be claimed, as well as all
rents and taxes for the current year, and to hand over the remainder
to the claimants of the property thus disposed of. The synagogues
were, probably, accounted private property, and, therefore, their
value could be rendered to no individuals, i.e., that no Jews were
entitled to claim their produce. They were generally converted
into churches or convents; as, for instance, that of Merida, into
a church dedicated to Sta. Catalina, Virgin and Martyr. It is
easy to perceive how open this sequestration lay to extensive specu-
lation, yet it was, probably, more advantageous than private sales at
random.
174 THE JEWS OF TirE NINETEENTH CENTURY.
As the term drew near, the ascendant party must have regarded
the harassed Jew with such a burning intensity of assured victory as
the hawk feels while fluttering fixedly above his prey. The resource
of baptism remained, subject, however, to the vigilance of the holy
office, and many yielded to the powerful temptation ; but the end of
July saw multitudes of noble-minded Israelites forsake their homes,
their fathers' graves, and all their old associations of infancy and
ancestry, to wander they knew not whither, with a dignified triumph
of passive courage! Zurita reckons their number at 170,000 ; Car-
doso, at 120,000 ; Miguel de Barrios and Mariana, at 800,000; and
it is said, that notwithstanding all their losses in the breaking up of
their property, they carried oft' thirty million ducats.
Abarbanel's narration, in his preface to the Books of Kings, de-
serves attention and sympathy : — " When the Royal proclamation
was announced I was at court, and wearied myself to frenzy in im-
ploring compassion. Thrice on my knees I besought the King,
'Regard us, O king; use not thy subjects with so much cruelty;
rather exact from us our gold and silver vessels, or abundant gifts,
even all that every Jew possesess, if he may still abide in his country.'
I entreated likewise my friends, the king's officers, to allay his in-
dignation against my people. I implored the councillors to advise
the king, each in his turn, to recall the decree. But as the adder
closes her ear with dust against the voice of the charmer, so the
king hardened his heart against the prayers of his suppliants, and
declared that he would not revoke his edict to gain all the wealth of
all the Jews. At his right hand was the queen, the Jews' enemy,
urging him with an angry voice to pursue what he had so happily
commenced. We exhausted all our power for the removal of the
king's sentence, but there was no wisdom nor help remaining. Our
nation, wherever the decree had been proclaimed, or its fame had
spread, bewailed their condition with a great wailing. Tossed in
these fearful billows they exhorted and confirmed the minds of
each other. Whatever befalls, let us surmount every calamity, for
the honour of our nation and our religion, by a brave endurance ;
let us defend these from the hateful persecutors. If they leave us
our life, we will live ; if they take it from us, we will die : but never
let us violate our holy law, the fulness of our affections, or the coun-
sel of wisdom. O i-ather (and may God turn it all to good) let us
abandon our settlements, and seek for homes elsewhere. Thus ex-
cited, there departed in one day 300,000 on foot and unarmed, col-
lected from every province, the young and the old, infants and
women, all ready to go in any direction. Of that number was I;
and, with God for our leader, we set out."
Those of Castile took refuge in Portugal — about 20,000 families,
according to Conestaggio ; where they were admitted on the pay-
ment of eight gold ducats for each person, children at the breast
excepted, but with the stipulation of becoming slaves if found in the
country after a stated day. Artificers in brass or iron were admitted
at four ducats each, and invited to remain in Portugal. The fron-
HISTORY AND LITERATURE OF THE SPAKISH JEWS. 175
tiers were lined with tax-gatlierers for the occasion, and tlie Royal
treasure must have become rapidly augmented.
Those of the northern provinces fled to Navarre, or took sliipping
for strange countries. The ports of Cadiz, Sta. Maria, Carthagena,
Valencia, and Barcelona, were thronged with suppliants for leave to
embark, at any price, for Morocco, Italy, or Greece, since death
and confiscation were behind them. Their sufferings during these
voyages, at the mercy of the vilest of mercenary ship-masters, are
horrible to recount. After exacting large sums for the ])assage, some
burned or wrecked their vessels while at sea, escaping themselves jn
their boats, and carrying off the goods of the Jews. Others starved
their victims ; and when famine induced fever or the plague, put
them ashore to perish. One ship's crew were about to murder their
Jewish passengers for the sake of their propert}', or, as they expressed
it, to revenge the death of Jesus Christ ; but a Christian merchant
on board reminded them that Christ died to save men's lives, and,
therefore, his death was a blessing to the world. So the Jews were
only carried to a barren coast, and left entirely naked on the beach.
There they found a spring of fresh water; but in climbing the rocks
by night, to look for tokens of human habitations, several of them
were seized and devoured by lions. Five days they abode there, till
the crew of a passing ship, perceiving naked people on the shore,
brought them on board, provided shifts for the women, and tore up
old sails to clothe the men. They gave them food, and conveyed
them to a certain port, where, when the inhabitants inquired if he
had slaves for sale, the ship-master nobly answered. No ! but deli-
vered the poor Jews to their brethren in the city, on payment of
reasonable expenses. These gladly made him an additional present,
" praying God for his safety, and that he would prolong his life to a
happy old age."
Those who arrived at Fez were so numerous that the inhabitants
shut the gates against them, leaving the Jews exposed to the African
July sun in the open plain, with no food but the small quantity of
grass which at the season could be found ; and as they died, the sur-
vivors were too much enfeebled to bury their relatives. Some sold
their children for bread : but after a time the king obtained supj)lies
of food, which he freely distributed, and restored their children with-
out ransom.
At Sallec, the crew of a large ship enticed the starving Jewish
children on board, to the number of 150, with pieces of bread, and
then sailed away. The mothers ran screaming along the beach, im-
ploring compassion, but in vain ; their children were conveyed to a
distant African port, and sold into slavery.
Amid such distressing events various anecdotes are given of per-
sonal suffering and constancy, peculiarly Jewish. Some victims
were discharged from a ship on a desolate island, on the plea of pes-
tilence. Of these some died of hunger; others, witli more strength,
walked forward to search for a human habitation. One of the latter
had a wife and two infants ; the wife died of fatigue, and himself
176 THE JEWS OF THE NINETEENTH CENTUEr.
fainted. On recovering, he found his two babes already dead ; but
even in this extremity he cried aloud his firm resolve to live and die
in the Mosaic religion. Then, gathering up sand and gravel, he
heaped a pile above his head, and hasted to rejoin his fellow-sufferers,
who had, meanwhile, gained some distance before him ; " for at the
brink of death, every one cares for himself and not for another."
One mother was known to snatch up a large stone, as her infant son
lay in the agony of death, and strike him on the head till he died,
herself expiring almost immediately from the exertion she had used.
And it is boasted that during the famine, in the fields before Fez,
the Jews refrained from even seeking grass or roots upon the Sab-
bath-day. A breaking up of family connexions must have taken
place to a great extent. After some time, there settled in Barbary
a company of two hundred widows, some of whom knew their hus-
bands to be dead, but having no children were bound to marry their
husbands' brothers; and, as these could not be found, were precluded
from marrying again. Others had missed their husbands, but could
not be assured of their death, and were thus unable to marry. These
all uniting their sympathies and little property, reached Sallee, and
dwelt all together, labouring diligently with their hands, and setting
apart all the earnings above their own moderate expenditure for the
purposes of religion and education.
Of the Jews who directed their course to Christian countries, nine
caravels full arrived at Naples, already infected with disease arising
from the hardships and privations of the voyage. This pestilence
was communicated to the city, and carried off 20,000 inhabitants.
Others repaired to Genoa during a famine there. The citizens al-
lowed them to land, but met them with bread in one hand and a
crucifix in the other, to intimate that baptism was to be the price of
appeasing their hunger. Many, instead of disembarking at Genoa,
proceeded to Rome; at which influx the Jews of the Ghetto were so
much alarmed, that they offered the Pope a bribe of a thousand ducats
that he should prohibit the arrival of the strangers. Alexander was
justly indignant at such a proposal, not only inhuman, but especiallj'
contrary to the usual fraternal spirit of Jews, and threatened to eject
them to make room for the unfortunate exiles ; to avert which dis-
aster the Roman Jews received their brethren, and presented the
Pontiff with two thousand ducats
It is presumption in mortal man, with his limited knowledge, to
judge the dispensations of Almighty Providence in individual cases,
since the anomalies of this world are frequently left to be rectified
by a futiu e retribution ; but nations, as such, have no after existence,
and God's dealings may be accurately traced in them. Speedily
after the expatriation of the Jews, and during the hottest reign of
the Inquisition, the vaunted Royal descent, in both Spain and Por-
tugal, became extinct; and in the former of these, a succession of
mad or idiotic sovereigns, has tended greatly to make monarchy
itself a laughing-stock for the Infidel and the Republican. Reverses
in connected sequence have shown the hollowness of that empire
upon whose territories the sun could not set. The colonies one by
THE CONFESSIONS OF A PROSELYTE. 177
one have vanished; Naples and the Netherlands have been lost; the
population of the Peninsula, wliich in the ninth century was forty
millions, is now reduced to between ten and eleven millions, that of
Toledo is dwindled from two hundred thousand to twenty thousand ;
the national politics are distracted between the democracy, with its
fierce Tragala, and the bigotry of the middle-age Camarillas, each
party so lately rivalling the other in cold unflinching bvitchery ; the
realm is bankrupt, without a navy, and left naked to her enemies, a
reproach for every passer-by.
But national judgments are equally visible in the sufferings of the
Jews ; and the exile from Spain was a repetition of that from Pales-
tine: "Weep ye not for the dead, neither bemoan him: but weep
sore for him that goeth away, for he shall return no more, nor see his
native country."
But we forbear, hoping that these extracts will induce
many persons to read the whole book Avith that attention
which it so well deserves.
f i)e atonffssions of a ^losflgtr. iSg Ur. jFrnnferU
(Das Bekenntniss des Proselyteii. Von Dr. W. B. Friiukel.
ElberfelJ, 1841.)
" Thy way is in the sea, and thy path in the great waters,
and thy footsteps are not known." How often does the ser-
vant of God experience the truth thus forcibly expressed by
the Psalmist. If a man turn and seek the Lord, lie finds
that his heavenly Father leads "the blind in paths they have
not known ;" "darkness must be made light before them,
and crooked things straight," before they can know the
things that make for their peace. A long and painful strug-
gle must often be endured before the soul can find rest in
Jesus.
If this be true of all men, how much more when all the
circumstances of family and aifection, of habit and education,
tend to tlirow an obstacle in the way, and to present a bar-
rier. Thus our Jewish brethren are frequently called to
178 THE JEWS OP THE NINETEENTH CENTURY.
suffer and endure many things before they can be established
in the truth.
Nothing can be more instructive than to mark the steps
by which they are led in the mysterious workings of God's
Providence, and the still more wonderful and merciful ma-
nifestations of his grace, to seek until they find that peace of
God, which alone can keep their hearts and minds.
In the work now before us we have another opportunity
for doing this. Dr. Friinkel has felt all the importance of
the inquiry after truth, and all the pain and anxiety occa-
sioned by those doubts which have occupied the minds of so
many inquirers of the house of Isi'ael. In his case we have
the advantage of learning from himself what he felt and what
he suffered ; his hopes and his fears are here detailed in a
manner which cannot fail to interest and instruct every one,
who seeks for himself that kingdom of God, which is
righteousness, peace, and joy in the Holy Ghost, and desires
that his fellow-sinners should also be saved by the power
and the grace of God.
Every one who knows anything of the plague of his own
heart, will readily admit the truth of the observations which
Dr. Friinkel makes on the remarkable and gracious manner
in which he was brought from the darkness of Judaism, and
the still greater danger of indifference, to believe in Him of
whom Moses in the law and the prophets wrote.
Dr. Friinkel observes, with reference to the difference in the
opinions formed concerning a history of a conversion, very
justly :—
There is an endless diversity in the opinions which are formed
concerning the history of conversions. Some view them with dis-
trust, otliers with contempt ; they excite hatred in one man and dis-
gust in another ; for the world will suppose that some profane
motive must have induced the change of religion, rather than ac-
knowledge it to have sprung from a zeal for truth, or that conviction
prompted the choice. In the eyes of the world a change of religion
is, and remains, identical with levity, hypocrisy, and frivolity; and
still this very diversity of opinion, is a proof that such a step is not
viewed with indifference, but that it excites a greater degree of in-
terest, than would appear at first sight. And how can it be other-
THE CONFESSIONS OF A PROSELYTE. 179
wise ? Every cliange from one party to another, however insigni-
ficant the individual concerned may be, is a loss to the party deserted
and a gain to tlie other; and the gain or loss is the more severely
felt when the difference between tlie two opposing systems is great.
Give wliatever name you please to the step, the fact remains the
same ; for, by the change of his religion, the prosel3'te does, no
matter whether from conviction or not, declare before the world his
preference to the religious system he embraces above the other ; and
by doing so, he in a measure enters also, in a human 2)oint of view,
into opposition to the one he has left.
In this case, as in many others, the world claims more authority
than is due. It judges concerning the event which it observes,
merely according to those circumstances which meet the eye ; and
without caring for the inward state of the convert, which it cannot
fathom, it summarily condemns every deed which it does not like,
and usually judges the actions of those who dissent from its opinions
with selfish and uncharitable harshness, and endeavours, though,
perhaps, sometimes luiconsciously, to revenge its offended self-love.
What I here say of the world at large may be applied to my own
feelings before my conversion. I formerly viewed and judged such
occurrences in this way ; and I do not, I cannot, now blame myself
for having done so. But, if you now inquire concerning those im-
portant events which led to the step I have taken — if you ask what
it was that could induce me to embrace Christianity — me, who had
so zealously taken up and advocated, during the last ten years, the
question of emancipation — I say, if you ask me what could prompt
me, without any apparent outward motive, to renounce a party to
which I was ardently attached, and which I would gladly have served
in all sincerity — I might, in order, once for all, to get rid of all dis-
cussion, answer, that the confession I have already made is a suffi-
cient reply, and ouglit to have set the question at rest for ever.
But my confession has by no means obliterated the recollection
of my former days ; no, it has rather caused me to look at my early
life with new and clearer eyes. Not only have I not ceased to be
an Israelite by embracing Christianity, but rather I believe that I
have now for the first time become a true son of Israel, through the
spirit of the Gospel. I make this assertion boldly, even at the risk
of being misunderstood, a danger which I have the more cause to be
afraid of, and would gladly avoid, as I have much to say of myself,
in doing which egotism generally endeavours to play a part. And
why should I not look back on past days with the same attachment
which I formerly felt? Yes, I say, with greater ; Judaism now calls
louder than ever for my sympathy ; and many things which I
once viewed with indifference, now call forth a lively interest within
me, and a sympathy, which, though not entirely strange to me, was
not formerly felt so plainly as it is at present. I look iq)on the early
part of my life as a time of probation, which gradually prepared me
for acknowledging the truth of Christianity. Many an event of my
troubled life, which formerly appeared to me insignificant and acci-
dental, now presents itself to my memory as a necessary link in the
180 THE JEWS OF THE NINETEENTH CENTURY.
chain of events, as one which could not have been spared in the pro-
cess by which my religious state was gradually unfolded.
Unconverted men think, tliat converts, that baptized Jews, are
hypocrites or infidels, who have been led by necessity to maice a
profession, and are very much inclined to suspect their morality. A
true conversion, is, in the opinion of an unconverted man, a fable,
and tne assertion that a real inward conversion can never be effected
by mere outward circumstances, or by human wisdom and persua-
sion, but must be a work of grace, wrought in the heart by the
mercy of God, appears to him most ridiculous.
If my object were merely to ensure the indulgence and applause
of the multitude by the present publication, 1 should talk of the
decrees of fate ; for the expression " Divine grace " has now almost
become obsolete ; it is not palatable to the taste of our times, and
modern literature endeavours to question the propriety of the
expression, and to substitute other terms and phrases for those used
in the Bible. But assuredly I cannot make use of any other
expression, and my reader must, therefore, let it pass, and take it
for granted that an inward conversion must be the work of Divine
grace. — Confessiu?is, chap. i.
Dr. F. gives the following account of tlie manner in which
he was led to think seriously of the Bible : —
About twelve years ago I was occupied in preparing a treatise on
the diseases of the skin, and, in doing so, a quotation in a medical
work directed my attention to the oldest of all records concerning
such diseases, viz., to that chapter in Leviticus which treats of
leprosy. For a long, very long time, I had not read the Bible, and
I had almost entirely forgotten its contents, with the exception of
some of the more striking features in the historical parts.
The oldest written document possessed by man lay thus open be-
fore my eyes ; and I do not deny it, although I may be called
visionary or weak-minded, that peculiar emotions filled my soul at
the sight of that book. The mighty deeds, the sufferings, the misery,
the ignominy of my ancestors, passed before my mind in phantom-
like melancholy remembrance. Forty centuries have looked upon
this book ; it has existed during 4,000 years ; it has defied all the
changes, all the storms and attacks of time and of the world, and
victoriously maintained its awful dominion.
I perused that chapter in Leviticus, and so I did the following ; 1
could not but notice the striking contrast between the language of
the Old Testament, and that of profane writings. How sliort and
concise is the description Moses gives of this disease, how few
words does he use in comparison with the modes of representation
employed in modern times! how exact in all its arrangements, an,d
in general how widely different from the tone of the literature of
medical science !
These considerations induced me to read at various times a chapter
in the Old Testament, just as I happened to find it on opening the
THE CONFESSIONS OP A PROSELYTE. 181
Bible. In the course of these biblical studies my mind became
still more serious than before, and not unfrequently I felt a dis-
quietude I could not at all account for. Those things which I had
formerly considered to be the fables of the liible, settled gradually
down in my mind as matters of fact ; it appeared no more to me to
be the language of fabulous tales or of mythology, and my heart
foreboded grave and awful truths as the result of these narratives.
How very different are the eastern tales and poetry! My precon-
ceived notions of poetry gradually vanished — the word of Scripture
appeared before my eyes naked and stern.
And if these narratives, these series of facts, laws, and ordinances,
should, after all, contain truths which were not only intended for
those ancient times, but remain and exist in full vigour up to the
present moment?
This thought hung like a threatening thunder-cloud over my
religious indifference. And if a comparison between the wit and
subtlety of the enemies of the Bible, and the truth of the Old Testa-
ment, should lead to the same result as a comparison between modern
medical literature and the above-mentioned chapter in Leviticus ?
Has not the Bible always been zealously supported and revered by
men, who have given their life and all, as a sacrifice for tlie truth of
its contents? What degree of enthusiasm were the writings of its
opponents able to produce ? Can their anti-religious systems also
count their martyrs, who willingly gave their life for the truth of
their system ? . . . .
My mind being thus assaulted on all sides, and my faith wavering
between the Bible and the world, I could find no better way to get
rid of my difficulties than by painting to myself the existence of a
ruling fate which influences all human concerns ; so that public
events, as well as the well-being of single states and individuals, are
made to depend on the influence of a power, of whose existence man
could only entertain dark surmises : and while thus acknowledging
the rule of fate, I was compelled to be satisfied with my position in
the world, notwithstanding the dislike I felt to it.
But which way could I find to lead me out of this labyrinth? I
thought it no better than the public declaration of a falsehood to
embrace Christianity, an immorality committed in the face of the
whole world. I could never think of taking such a step, considering
and honouring, as I did, public opinion as a part of that mysterious
power which I had no wish to provoke. Besides, as I did notjyet
think the credibility of the Old Testament to be evident and conclu-
sively established, of course the New Testament seemed to me to be
notliing but a fabulous fjction, as from my youth up it had always
been pointed out to me as false, as opposed to the will of God, and
as professing to give narratives of facts completely at variance with
common sense. — Coiifessioiis, chap. ii.
After the political events of 1S30, the desire of the Jews for a
final regulation of the civil relations was expressed in louder terms,
and throughout Germany the question of emancipation was fre-
quently and publicly discussed. I was at that time a zealous advo-
182 THE JEWS OF THE NINETEENTH CENTURY.
cate and promoter of this cause, continually endeavouring to defend
the principle that an equality of privileges must necessarily follow
an equality of obligations ; and I had frequent negotiations with the
authorities on the subject of this question, the speedy solution of
which, I expected, nuist exercise a very important influence on the
future civil position of the Jews in general, and more especially of
my own children
The emancipation of the Jews has been very ingeniously and
skilfully advocated in numerous publications, by men possessing an
intimate knowledge of the whole case, and the legal grounds for this
measure have been pointed out by evidence. Notwithstanding, this
cause made no progress, and all the efforts of its Christian as well as
Jewish promoters were for the most part without effect. What
could be the reason of this remarkable result, at a time when the
different Governments were inclined to accede to the fair demands
of their subjects, in a century boasting before all others of its hu-
manity, and carrying high the standard of civilization ? Perhaps
tlie cause may be found in Mosaism itself? Perhaps Mosaism con-
tains principles which do not harmonize with the fundamental prin-
ciples of political economy ; or, should Judaism in the course of
time have deviated so far from the tendency of the Mosaic law as
necessarily to produce the above result? Such questions unceasingly
presented themselves to me, and what could be more natural than
that I should hope to find the solution of my doubts by looking to
their very source — viz., in the books of Moses? ....
But the more I became acquainted with Moses and the prophets,
the more I was led to entertain forebodings, which afterwards grew
to certainty, that I, as well as most Jews of my acquaintance,
acknowledged a religion which had nothing but the name and the
disadvantages of the institutions of Moses, but were certainly not
capable of appreciating the spirit and true meaning of the whole
Old Testament
It is distressing, but true : the spirit of the law given on Sinai has
disappeared, and Moses has become a skeleton. The worship and
service of Jehovah dissolves into shallow, bottomless Deism. No
God of an old covenant, no God of a new covenant ever gave com-
mands such as those which, century after century, we see in Judaism
heaped upon and commanded those who sigh under their intolerable
weight ; the form of prayer now used in the synagogue or in the
temple, cannot have been instituted for the worship of the God,
whether of the old or of the new covenant.
The Synagogue sticks to the letter, and would even wish to remove
its followers from the influence of the march of intellect, beholding,
and that justly, in every innovation an inroad on their interest. It
leans on tradition, on Cabbala and Gemara, and in return for all the
restrictions and humiliations imposed upon its pupils, gives nothing
but the permission to turn a timid look towards Jerusalem ; but they
feel no comfort, no love, yea, even no truth in their prayer — next
year to Jerushalajim ! ... As the Synagogue directs the views
and longings of the Jew towards Jerusalem, and cares little for poli-
THE CONFESSIONS OF A PROSELYTE. 183
tical emancipation, so, on the other hand, the desires of those who
attend tlie reformed service of the so-called temple, eschew Palestine,
and look to the haven of their hopes — Emancipation !
Thus the religion of Moses is in the present day changed into a
shallow Deism, whose God, a phantom of the imagination, exists in
the fancy of individuals, and no where else, and being thus en-
throned, must be changed into whatever form present necessity and
exigency may require
Jehovah is by no means the God of our present orthodox ritual;
for when and where lias God Jehovah commanded this mass of non-
sense, this miserable obscuring the plainest truths, this degradation
of the most holy things possessed by man? Thus it is that Infidelity
floats along on the troubled waters of time ; and I, too, floated along,
passing by the dreary, comfortless shores of life, with no prospect
before me but that of being at length swallowed up in the quick-
sands of my own insufficiency. Thus it is that Deism seeks, and I
too, sought for sophisms, amidst all the darkness of self-delusion and
the entire want of satisfactory principles. Thus it is that orthodox
Judaism drags wearily its superstitions through the world, and retains
nothing of the great truths which belong to it, but merely traditions.
Thus it has wandered through Palestine, has survived the Assyrian
and Babylonian captivity, the crusades, the Inquisition, the scoffing
of nations, the hobgoblins of the middle ages, the Hep hep* bawling of
the mob, has extended its forty years' sojourn in the wilderness to
four thousand years, and still it sleeps on in its dreary wilderness.
But the pillar of fire or of cloud no more goes with it, and in Moses's
place stands the Talmudist with Tephillin and Zizith, with Kosher
and Treftb {i. e., with its phylacteries and fringes, with its distinctions
about clean and unclean), and threatened me, and threatens all the
rebellious children of Israel, who distrust his words and refuse to
believe his warnings, when he maintains that the sacredness of the
Sabbath does not admit of a stone being tin-own into the water, or a
flower being plucked, or of writing a letter, and similar things, not
one syllable of which is to be found in the Mosaic law ; and every
zealot pretends to be a minister of God, and would fain be regarded
by his followers as one appointed to execute Jehovah's holy will.
. . . . Thus the troubled mind meets, on the one hand, the cold,
rigid uncharitableness of Deism ; on the other, it loses itself in a
comfortless maze of human statutes, deprivations, restrictions, dead
forms, and superstitions.
One single step would be sufficient to deliver from this restraint,
from this miserable state, — to embrace Christianity. But this path is
closed against every one to whom Moses has proclaimed from the
very cradle, " Thou shalt have no strange gods, for the Lord our
(lod is one Lord." Moses stands before the door of Christian Eden
like the cherub with the flaming sword, and held me, and holds
* This term, Ilep, hep, was the watchword among vast numbers of the
lower orders in Germany, some few years ago, who contemplated, and
in some cases committed, the greatest excess against the Jews.
184 TUB JEWS OP THK NINETEENTH CENTURY.
them, fettered with tlie rigid chains of the letter of the law. — Con-
fessions, chap. iii.
It pleased God, however, in his great mercy, to enable
Dr. F. to take this "single step," so important, so decisive
in its results, and to understand that the law, with all its
terrors, is indeed a schoolmaster, to bring us to Christ.
Hitherto I had but a very superficial knowledge of the Christian
religion, and in my opinion, as it is in that of thousands, the term
Christianity was identical with Christendom. I considered the
whole institution as a reform, called for by the spirit of the times,
and sprung out of Mosaism, which, aided by fortunate circumstances,
had adopted its present form, and been able to maintain it. I looked
on the founder of that religion as a reformer, who, like many of his
predecessors and successors, had to expiate with his life his attempt
to liberate his oppressed co-religionists from the fanaticism of priests,
and the tyranny of the Roman power. Whether this intention was
noble or not, it was at least good, but his end was that of an unfor-
tunate liberator. Viewing Christianity thus, it appeared to me to be like
a meteor, which had taken possession of and maintained the brightest
page in the history of civilization, and to which we owe our literature
and scientific improvements. I considei'ed, therefore, the lot of every
one who had been born and educated in this religion as a very happy
one, when compared with the embittered existence of the Jew,
although I would not and could not reconcile myself to the Christian
mode of worship. It was natural that I should look on every one
who worships a human reformer, without being convinced of his
Divine mission and of his divinity, as either a hypocrite or a fool,
whose religion was no better than idolatry, as adoration and worship
belong to God alone. And in this sense I thought that Christianity
could certainly stand no comparison with Judaism, which adores
neither the patriarchs, nor Moses, nor any of the prophets, but
conceives its prayers to be addressed solely and exclusively to the
Creator of the world, the Almighty Jehovah. — Confessions, chap. iv.
I knew the New Testament only from Infidel writings, whose
object it is to profane the sacredness of both Testaments by a great
show of historical facts and by sarcastic subtlety In my
thirty-eighth year I first began to read the New Testament. I entered
with calm, manly consciousness on a field which had hitherto been
known to me from the writings of adversaries. I now entered upon
the contemplation of that great event which has given a new form
to the world, has caused so much blood to flow, which in so great a
measure has called forth the ignominy, the tears, and misery of my
ancestors !
The outward form of Christianity, its usages, custom, the Church
and its position towards Judaism, but more than all the rest, the re-
collection of my early instruction, had given me the idea that this
religion purposed the suppression of that of Moses, and I considered
THE CONFESSIONS OF A PROSELYTE. 185
the necessary reaction in Jiulaisni tlie cause of its continued existence.
I accordingly, before I became better acquainted with the Bible,
considered the oppression, the insult, the molestation which Judaism,
under its negative opposition to Christianity, had to suHer, as the
causes of its continued existence amidst the most hostile elements.
I was, therefore, on perusing the New, Testament, above all, startled
at its continually appealing to the books of the Old, and thus finding
my preconceived opinions of this new doctrine corrected. For instead
of the supposed hostile tendency of the New towards the Old, I found,
on the contrary, whole passages from the latter repeated in the Gos-
pels as being the infallible Word of God; and what surprised me
most, I foimd the " Shema Israel," " Hear, O Israel ! the Lord our
God is one Lord " (Mark xii. 29), also here proclaimed, and even by
Jesus himself, the first of all connnandments. With the same words
Moses had proclaimed the only God to the people, and to this same
Moses Jesus refers, instead of seeking to supplant him, when he says
to the Jews, "There is one that accuseth you, even Moses, in whom
ye trust. For had ye believed Moses, ye would have believed me :
for he wrote of me. Search the Scriptures; for in them ye think ye
have eternal life, and they are they which testify of me. But if ye
believe not his writings, how shall ye believe my words ?" (John v.)
During six years I have zealously sought and searched in the
Scriptures for this testimony ; during six long years my reason had
a hard struggle with Moses and the prophets, with the evangelists
and the a])ostles ; during six long years I indulged in useless inquiries
and speculations about public opinion, morality, family, and historic
truth ; my thoughts often carried me to the graves of my forefathers,
who had lived and died as martyrs of their faith — had clung to Judaism,
and now caused me to be rebuked from out of their graves, through
the mouths of the living, as a recreant and apostate. Lassitude had
nearly overcome my soul, when I was awakened to a deep sense of
the necessity of prayer. It was very, very long since I had prayed
from the depth of my heart ; and, in general, how seldom are we
able to pray fervently ! but when we do pray, then the soul is raised
in filial affection to God, and feels the presence of the Omnipresent
in complete and hallowed seclusion from the whole surrounding
world. O, sweet remembrance of those blessed hours, when the
Spirit enabled me thus to pray ! how sweet, how welcome death in
such a moment of the highest spiritual elevation ! The moonshine
of tradition vanished gradually before my searching eye, and the
outlines of the dim images appeared brighter and more distinct, and
received form and life. Everywhere I found and felt tlie rich ful-
ness of a living spirit! It was no more the poetic language of man
— it is the Word of God manifest and revealed, which I followed.
Bright smishine radiated through the sanctuary of Scripture, and the
Lord quickened and ccnnforted the weary and op])ressed. I was in
the Spirit in Peniel, "and my life was preserved." — Confessions,
chap. V.
186 THE JEWS OP THE NINETEENTH CENTURY.
ittemoli: of Maxia , a (Konberteti getocsis.*
The truth stated by the great apostle St. Paul, 1 Cor. i. 26,
" Not many wise men after the flesh, not many mighty, not
many noble, are called," has often been exemplified in the
history of the Church of Christ.
But although it is pre-eminently "to the poor that the
Gospel is preached," it is not always so.
The charge which is brought against Jewish converts that
they are generally persons who have been accustomed to
move in the lower walks of life, is indeed, as untrue, as it is
discreditable to those who make it. As Christianity is the
I'eligion of Him who was sent to "bind up the broken-
hearted," we ought to hope that it will, in very many cases,
be found a source of comfort and peace to those whose
worldly prospects present but little to cheer and solace
them. And we rejoice to know that many a poor Jew has
found a friend in the " man of sorrows," and been made a
partaker of that salvation which is to be bought without
money and without price. But He, with whom is the residue
of the Spirit, has graciously been pleased also to call many
of the sons and daughters of Abraham from all classes of
society to the knowledge of the truth.
We have recently seen in the case of Dr. Frankel how
the grace of God works in the heart of a learned man ; how
a person accustomed to the investigations of science, and the
pursuits of literature, can be brought to see that none of
these things, however useful in themselves, can satisfy an
immortal soul ; and this most interesting memoir tells us of
another, who was raised above the ills of poverty and de-
pendance upon those in whose religion she sought comfort.
Maria was taught, during a long and painful afliliction,
tliat solid comfort is only to be found in the faith and hope
of the Gospel.
• The little work bearing the above title has been published by
Nisbet, Seeleys, and Wertheim. Price Is.
MEMOIR OF A CONVERTED JEWESS. 187
The following is the account of the remarkable manner in
which she first became acquainted with Christianity : —
By a fall down a steep staircase, Maria seriously injured the spine,
and, from that period, the slightest movement occasioned acute pain.
A case so d(>])loral)le excited general counniseration, and a lady who
frequently called, had just been told that there was no perceptible
amendment, when sbe heard her cry of anguish. Instantly the
mercy of God suggested the desire to tell her of her Saviour, of the
God of patience and consolation, and though the apparent imprac-
ticability of gaining admission, chilled her hopes, yet the idea was
never absent from her mind, and he from whom all holy desires,
good counsels, and just works do proceed, blessed her endeavours,
and opened the way Her Christian friend left her pocket
Bible, and also some tracts ; these were all returned in a few days,
with a message that Miss was too ill to receive visitors. Maria
afterwards acknowledged that this repulse arose from the suspicion
that Miss P. was anxious to convert her. Still she was desirous to
possess a small Bible, and asked her father to procure one, instead of
which he sent her some narratives ; after reading them, she expressed
her disappointment in not receiving a Bible, which she could read
repeatedly. He had tlie kindness to send for some of the smaller
editions ; and one was selected, in which the New Testament was
interleaved with prints.
Maria was thus led to examine into the truth of the doc-
trines of Christianity ; to which, at first, she made many
objections: —
Miss P. repeatedly said to her, " Maria, though you and I hold
such different opinions, the one who prays the most earnestly for the
teaching of the Holy Spirit, will be guided into the truth." "A
word in season how good it is ! " In her present perplexity, she did
ask to be taught of God : and he failed not, in his own good time,
to answer her prayer, though the enmity of the carnal (natural) mind
against God, prevented her own from being as yet, subjected to his
Word and to his Spirit. One day Maria told her friend that Mrs.
B — y had some time before entreated her to read Isaiah liii., and
assured her, that there, as well as in all the minor prophets, she
would find passages respecting the Messiah, but added, in a tone of
disappointment, " I have read them all, and I cannot tell what Mrs.
B — y meant. To me Isaiah liii. appears to refer to the state of my
nation."
A great variety of passages, taken from the writings
of the prophets, were brought before her at different times ;
at length we are told, —
On Miss P.'s next visit, Maria was suffering severely from the
cramp ; as soon as some palliatives had been used and they were
188 THE JEWS OF THE NINETEENTH CENTURY.
alone, she said, " Now entreat the Lord to afford me some relief ! "
— Miss P. com])Iied, adding a petition tliat " The entrance of God's
Word might give light, might give miderstanding to the simple,"
and had the satisfaction to hear every prayer offered in the name of
Jesus, and for the first time, the Lord's Prayer, audibly and fervently
repeated. After a pause, Maria asked if she remarked it ; Miss P.
replied, " Indeed, dear Maria, I was filled with joy and thankfulness
on hearing those words from your lips. May I ask your motive ?
for you must know who it was that said, ' After this manner pray
ye.' " — " Yes; I know that Jesus gave that prayer to his disciples,
therefore I shall always use it ; for 1 do now believe that Jesus is the
suffering Messiah."
The following circumstance deserves notice, as it shows
the feelings of a Jew who Avas at that time sadly ignorant of
that religion which he afterwards learned to esteem : —
Mr. C, a Jew of superior intelligence and attainments, was
accompanied by one of his elder brethren, who took no part in the
subsequent conversation. After speaking upon different subjects,
Mr. C. mentioned his desire of teaching Hebrew, and stated, that for
that purpose, he had called upon some of the clergymen, to one of
whom he had said, that it was a delusion to believe that a Jew was
ever really converted to Christianity, for those who professed it, did
so from hypocritical motives, either lo gain money, or an advanta-
geous situation ! Maria listened with breathless anxiety, and lifted
her heart to tlie Lord, to enable her to refute so unjust an assertion.
Soon after Mr. C. turned towards her, and inquired whether she had
long been ill. Her grandmother gave an account of her accident, of
her nearly total loss of sight, and of the suffering she had endured.
Maria immediately said, " I thank God for all my afflictions, for
he has sent them to bring me to the knowledge of himself. I have
just heard yon say, Sir, tliat no Jew can become a Christian, except
from interested motives: " Mr. C. interrupted her, "Decidedly so."
" Look at me, Sir ; what could a situation, or money do for me in my
helpless state? and yet, I tell you. Sir, that I firmly believe that
Jesus of Nazareth has suffered and died for us, and that there will
be no other Messiah."
C. Who told you this ?
M. My God taught me !
C. What induced you to believe ?
M. Reading the Scriptures ; and I can say yet more, I dare die
this moment in the faith of Jesus !
C. What ! are you going to turn Goia ? Are not your father and
mother Jews?
Her grandmother here interposed, observing, " To be sure they
are, and so are all her family and relations."
It was not long after this that she expressed a wish to
be baptized : —
MEMOIR OF A CONVERTED JEWESS. 189
After her interview with Mr. C. her desire for immediate baptism
was so much increased, that she frequently made it a subject of
conversation with her Christian friends. At tliat time, tlie_accom-
plishment of this duty appeared impracticable, but Maria knew that
the "Eternal God was her refuge," to him she made her supplica-
tion, and he failed not to send her an answer of peace.
Maria experienced very painfully those difficulties which
80 often stand in the way of those who are anxious to confess
their faith in Jesus : —
One afternooTi Miss P. was hastily summoned, being told, that
Maria was ap])arently dying. She found the poor sufferer (supported
by her affectionate mother) in such a state, as to admit of no delay
in referring to lier former earnestly expressed desire for baptism.
Being somewhat revived by powerful stimulants, Maria
faintly articulated some words of importunate appeal, entreating, that
her mother would not refuse her dying recjuest. Mrs. alluded
to the disgrace which in the opinion of their nation would be brought
upon the family by such an act, asserting, that her own learned
relatives were far better judges in matters of religion, than one so
young, and who could have so little knowledge on these subjects.
Maria answered every objection, by renewed entreaties that she
might be baptized in that name in which alone she trusted ; and even,
in the intensity of her desire, declared that she could not die in
peace if refused; her only wish was to obey her Saviour's command,
and then to say, " Lord, now let thy servant depart in peace." All
present united in her petition, but the mother, deeply affected, was
influenced only by the accents of her child, and for some time
evidently straggled with contending feelings. At last she said, The
father is the head of the house, if he chooses to allow it, he can do
as he ])leases. Maria's alarming situation was announced to Mr.
and his permission solicited, but this was positively refused.
Her medical attendant told him that recovery from this attack was
not impossible, but he could not answer for his daughter's life, if the
unfavourable symptoms should increase, as instant suffocation
might ensue. Maria then solicited her friend to entreat her father
to come to her without delay.
When Mr. visited his child, she said, " Dear father, I have
one request to make ; remember ! it is my dying request, the last
favour I shall ever ask of you, father." With much kindness he
inquired, " What is it, niy dear?"
M. It is, father, that you will consent to my baptism.
F. No, Maria, I cannot do that; you were born a Jewess, and you
nmst die one.
M. Father, that is impossible, for I am a Christian ; I believe that
Jesus is the Saviour, and that without him we should perish ever-
lastingly.
F. Maria ? what have you to do with these opinions ? You were
brought up a Jewess !
190 THE JEWS OF THE NINETEENTH CENTURY.
M. No, father, the religion we observed was not that of the Bible,
it did not cleanse our hearts, but now I know that we must worship
God in spirit and in truth. Father, the Messiah is come ! you must
all believe on him : I know him. He is my only hope. Father, it
is my last, my dying request ! I have no fear of death, for my
blessed Saviour has procured my pardon.
Again Mr. desired her to remember, that all her family were
Jews, and that she must not forsake her religion. Maria replied,
" No, I have not forsaken my religion, it is the poor Jews who for-
sake it. If they would read their Scriptures, they would then know
that Jesus is their Messiah ! He saves from sin ! He alone has
made me happy under all my pains. He died for me ! It is my
dying request."
These sentences were uttered at intervals, and Maria now lay
gasping for breath ; but when again enabled to speak she renewed
her entreaties in the most supplicating tone. Mr. — — then
observed, " But, Maria, what will your mother say ? " With as much
strength as her exhausted state permitted, she answered, " My
mother has said, it is for you to decide, father ; 1 beseech you, do
not refuse me." He appeared agitated, was silent for some minutes,
and at length said, " Maria, if I should be brought to consent,
remember you must be buried wherever your friends may choose."
" Father, I care little where you place this poor body, pi'ovided my
soul be with Jesus." However reluctant her grandmother might be
to add her consent, yet the state of suffering in which Maria lay, the
alarming symptoms threatening immediate death, the intense
anxiety evinced by her countenance, all operated so powerfully on
the feelings of Mrs. , that she declared, she should never know
a moment's peace if this dear grandchild should die in such distress
of mind, with her last, her only request refused.
The Rev. Mr. B., the curate of the parish, was requested to
attend, and soon arrived, accompanied by a clergyman who had
been much interested in Maria's spiritual progress. . . . None of
those who were present can forget the tone of entire dependence on
Divine assistance in which her replies were uttered (particularly in
her answer to the fourth question), " By the help of my God I will
do it ; " nor could they fail to note, the imploring expression of those
uplifted but sightless eyes, which sought not the God of Jacob in vain.
But we must pass over the interesting account which this
memoir contains of the workings of faith, and the patience
of hope, as exemplified in the experience of this dear Chris-
tian, and hasten to the closing scene : —
The morning preceding that of her death, she told Miss P. how
powerfully it had been impressed upon her mind during the night,
that she must confess Jesus more fully to her relations, before she
could be released; and having called her attendants to her bed, bade
them mark, that it was the Lord who had sent her mother to sit up
this second night, that she might hear and believe. During its
MEMOIK OF A CON\^ERTED JEATESS. 191
sleepless hours she inquired whether her mother was convinced that
her senses were yet perfect. " Yes, my love," was the reply. Maria
then proceeded to say, " The Lord has told me he will not take me
out of my present sufferings, till I have more fully confessed Jesus
to you all." About noon, being informed that her mother had had
some rest, she requested to see her again, as well as her grand-
mother, and exhorted tliem with great clearness and strength, to
seek the Lord Jesus, assuring them that there is no " salvation in
any other; " that none can be saved without coming to Christ as the
Atonement for their sins ; and repeated, " It is he who has given me
all the peace and comfort I enjoy." It was remarked, *' There is
repentance for all." " Yes," she replied, " but it must not be put off
till death ; and if it be true repentance for sin, we shall feel our
need of a Saviour. It is scorning God's offered mercy, to put it off
till the last, lest the day of mercy should be passed. The Scripture
says, ' Now is the accepted time, now is the day of salvation.' Oh
mother! when we see our need of a Saviour, then we can rejoice
that ' God so loved the world,' that he gave his Son to die for us all.
Our sacrifices were all types of Christ; they were shadows of good
things to come. Christ bore tlie sins of many, and was sacrificed
once, and there is now no more offering for sin, because by Christ
there is pardon for all that will believe on him. Faith in this
Saviour is now my support ; — my sins will he remember no more ;
— the knowledge of him has given me peace ; — it is because I have
found him, that I am now so happy." Her mother replied, "Yes,
my dear, we are all sure you are going to happiness." " But I could
not attain heaven without Christ. It is only through him that our
souls can be saved ; "tiien endeavouring to raise her head, she said with
great emphasis, "Mother! we must go to the Father through the
Son, — he ever sitteth at the right hand of God, making intercession
for us." — " Jesus gave himself for us that he might redeem us from
all iniquity. "...
This avowal of her views and feelings, though spoken only at
intervals, had nearly exhausted Maria's little remaining strength ; her
sister therefore proposed to read Revelations the vtli, but her ardent
spirit did not pei-mit her to listen in silence ; at the 5th verse she
again raised her head, saying, " Mother, the ' Lion of the tribe of
Judah ' is Christ Jesus. lie was of the tribe of Judah, of the
family of David, then in low estate, and Isaiah prophesied that he
should be as ' a root out of dry ground.' " At the 6th, " Yes, Jesus
was the Lamb slain for us."
After taking some refreshment and appearing revived, she said,
" Pray read St. John xx. 29." — •" Mother, it was from this passage
1 found such comfort : Tliomas was faithless, and would not believe
till he had seen Christ; but Jesus said unto him, ' Blessed are they
who have not seen, and yet have believed.' I tliought much about
these words, 1 wanted to be blessed, and often prayed very earnestly,
that 1 might believe according to the will of God, and then, mother,
I was blessed also, for 1 found Jesus was my Saviour."
Though her weakness was rapidly increasing, yet so perfect was
192 THE JEWS OF THE NINETEENTH CENTUET.
her possession of her faculties, that soon after one o'clock she said,
" Open the window, I think jMiss P. is at the door." Being told the
hour, and reminded that her friend was not expected till three,
Maria then entreated her mother to lie down and endeavour to rest,
saying, " Pray do so, and when you are all quiet, I think I can sleep
too." Miss P. arrived at the time appointed, and finding her in a
most peaceful and apparently refreshing sleep, sat down and watched
beside her, till nearly six, when on looking anxiously, to ascertain
whether she had been disturbed by an unusual noise in the street,
her forehead was observed to have become as white as marble, not
the slightest movement was perceptible, she quickly, though softly,
breathed, drew one faint sigh, and the redeemed spirit passed into the
presence of God her Saviour.
We cannot part with this memoir without expressing our
most earnest hope that it will be extensively circulated,
Our Jewish brethren may learn from this simple narrative,
that there is a hope in Christianity which all their learning
and works of piety cannot give ; and the experienced
Christian may derive instruction from one who was enabled
thus to grow in grace, and glorify God, although " chosen in
the furnace of affliction."
It may be well to add that, although the name of the
family to which Maria belonged is not mentioned, 0T\ang to
a proper respect for the feelings of those relatives who are
still ardently attached to the Jewish religion, and, unhappily,
unable fully to appreciate the motives which led Maria to
wish to join the Church of Christ : the memoir is in no
degree a fiction; but, on the contrary, states yacf* which may
be relied on, as having occurred a very short time since in
a considerable town in England.
Ci)e Jtinerarj) of iCafifii iaenjamtn of CuMa.
Translated and edited hy A. Asker. In two vols. London and
Berlin. 1840 and 1841.
Vert different opinions have prevailed concerning the im-
portance and credibility of this work. Some have main-
THE ITINERARY OF RABBI BENJA^nN OF TCDELA. 193
tained that Rabbi Benjarain never left his home, but merely
heaped together the various tales and descriptions which he
heard of foreign parts. The learned Dr. Jost, in his
" AUgem. Geschichte des Israelitischen Volkes," speaks of
it as a mere compilation. The truth seems to be, that R.
Benjamin did travel very extensively, and observed very
carefully ; although, like other writers of his time, who
were not accustomed to examine into the accounts they
heard and received, with that care which would now justly
be expected from every traveller and historian, he has mixed
up his statements with several things which were only
hearsay, and which therefore seriously detract from the
value of his work.
The Hebrew preface tells us, " that he travelled through
many and distant countries," and " wrote down in every
place whatever he saw or what was told him by men oi
integrity." We may well suppose that he was sometimes
mistaken as to the real character of his authorities — his
" tnen of integrity" " nZ2S ^ti73S ," as he calls them, doubtless
in unsuspecting confidence.
Thus of Rome he says —
You there find eighty halls of the eighty eminent kings, who are
called Imperator, from King Tarquin to King Pipin, the father of
Charles, who first conquered Spain, and wrested it from the Maho-
metans.
In the outskirts of Rome is the palace of Titus, who was rejected
by the three hundred senators, in consequence of his having wasted
three years in the conquest of Jerushalaim, which task, according to
their will, he ought to have accomplished in two years. {Vol. i., p.
39.)
But although these and some other obvious mistakes
may easily be pointed out, there are a great many instances,
as has been well observed, of "minute peculiarities and
incidental notices, geographical, historical, and biographical,
reported by him and confirmed by tlie testimony of other
ancient and modern authors and travellers, which he could
neither have invented nor borrowed from others, and
certainly it is the evidence of these coincidences, rather than
K
194 THE JEWS OF THE NINETEENTH CENTURY.
any force of argument, that is likely to produce conviction
in the minds of those who are unwilling to be thought
credulous."
That eminent critic, Dr. Zunz, says, " He has visited,
beyond doubt, all those towns, whose Jewish principals he
mentions by name ; and the history of Jewish names, as well
as that of Jewish literature, agree exactly with Benjamin's
account. As we find, also, the historical and geographical
data to be fully authenticated, and as the fables must be
charged, not to his own account, but to that of his time, a
sound critic has rejected with justice all those suspicions and
attempts at derogation which have been directed against this
our fii'st traveller."
Whatever may be thought of his judgment concerning
remote places which he was only acquainted with by hearsay,
as the " synagogue of the prophet Ezekiel," near the Eu-
phrates, where he tells us that " on the day of atonement
the proper lesson of the day is read from a very large manu-
script Pentateuch of Ezekiel's own hand-writing," and that
" a lamp burns night and day on the sepulchre of the
prophet, and has always been kept burning since the day he
lighted it himself," — it is very important to know what a
Jew, who lived nearly 700 years ago, said and thought, con-
cerning the state and condition of his bretliren. Whether
the account he gives of the "Prince of the Captivity" at
Bagdad be correct or not (and it can hardly be altogether
true), we may gather much from his statement of the habits
and concerns of his brethren nearer home.
R.Benjamin relates, in a beautifully simple and interesting
way, a variety of circumstances concerning the Jews scattered,
among those who hated and despised them. He commenced
his travels about the year 1159 or 1160. From his narra-
tive we see incontrovertibly, that the Jews of the tw^elfth
century were an industrious and an ill-treated people. He
speaks of them in very many places as " dyers" at others as
" manufacturers of cloth," and as following other useful
THE ITINERARY OF RABBI BENJAMIN OF TUDELA, 195
occupations, in a way which shows that the Jews did not
select for themselves those roving and irregular pursuits, to
which the refined and wicked policy of after ages so cruelly
confined them. Here could be no temptation to represent
things in a false light. R. Benjamin writes as a Jew for
Jews, and would cei'tainly never have spoken of these callings
and occupations as honourable among his nation, if they had
not been really prevalent and customary. How sad that
they should have been forbidden to follow such good exam-
ples of honest and reputable industry ! Hoav much is it to
be deplored that Christian kings and rulers should have
thought it necessary and right, to exclude their JcAvish sub-
jects from those trades, which R. Benjamin, an unexception-
able witness, tells us they formerly followed, and that they
should thus be forced to endeavour to earn a scanty and
\vretched subsistence as wandering pedlars, acquiring habits
most unfavourable to that ornament of a meek and quiet
mind, which is, in the sight of God, of great price.
The following is the account he gives of several places in
the Holy Land : —
To Sebaste one day's journey. This is the ancient Shomrom,*
where you may still trace the site of the palace of Achab, King of
Israel. It was formerly a very strong city, and is situated on the
mount, in a fine country, richly watered and surrounded by gardens,
orchards, vineyards, and olive groves. No Jews live there.
To Nablous, the ancient Sirklieni, on Mount Ephraim,t two
parasangs. Tliis place contains no Jewish inhabitants, and is situated
in the valley between Mount Gerizini and Mount 'Ebal. It is the
abode of about one hundred Cuthacans, who observe the Mosaic law
only, and are called Samaritans. They have priests, descendants
of Aharon tlie priest, of blessed memory, whom they call Ahai-onim.
These do not intermarry with any other than priestly families ; but
they are priests only of their own law, who offer sacrifices and
burnt-offerings in their synagogue on Mount Gerizim. They do
this in accordance with the words of Scripture, t " Tbou shaft put
the blessing on Mount Geri/im;" and they pretend that this is the
Holy Temple. § On Passover and holidays they offer burnt-offerings
* 1 Kings xvi. 24. t Josh. xx. 7, % Deut. xi. 29.
§ To wliicfi place, according to the tenets of the Talmudic Jews, the
offerings are confined, and since the destruction of which, have been
discontinued.
196 THE JEWS OF THE NINETEENTH CENTURY.
on the altar, which they have erected on Mount Gerizim* from the
stones put up by the children of Israel after they had crossed the
Jordan, f They pretend to be of the tribe of Ephraim, and are in
possession of the tomb of Joseph, the righteous, the son of our father
Ja'acob, upon whom be peace, as is proved by the following passage
of Scripture,! " The bones of Joseph, which the children of Israel
brought up with them from Egypt, they buried in Sh'khem."
The Samaritans do not possess the three letters n He, n Cheth,
and J? 'Jjin ; the He of the name of our father Abraham, and they
have no glory : the Clielh of the name of our father Jitschak, in con-
sequence of which they are devoid of piety : the 'Ajin of the name
of Ja'acob, for they want humility. Instead of these letters, they
always put an Aleph, by which you may know that they are not of
Jewish origin, for they know the law of Moshe, except these three
letters.
This sect carefully avoids being defiled by touching corpses,
bones, those killed by accident, or graves, and they change their
daily garments whenever they visit their synagogue, upon which
occasion they wash their body and put on other clothes. These are
their daily habits.
Mount Gerizim is rich in wells and orchards, whereas Mount
'Ebal is dry like stone and rock; the city of Nablous lies in the
valley between these two hills.
Four parasangs from thence is situated Mount Gilboa',§ which
Christians call Monto Jelbon. The country is very barren here-
about.
Five parasangs further is the valley of Ajalon, || called by the
Christians Val de Lima.
One parasang to Gran David, formerly the large city of Gib 'on. ^
It contains no Jewish inhabitants.
From thence, three parasangs to Jerushalaim, which city is small
and strongly fortified by three walls. It contains a numerous popu-
lation composed of Jacobites, Armenians, Greeks, Georgians, Franks,
and, in fact, of people of all tongues.
The dyeing-house is rented by the year, and the exclusive privi-
lege of carrying on this trade is purchased from the King by the
Jews of Jerushalaim, two himdred of which dwell in one corner of
the city, under the tower of David.
About ten yards of the base of this building are very ancient,
having been constructed by our ancestors ; the remaining part was
added by the Mahometans, and the city contains no building stronger
than the tower of David.
There are at Jerushalaim two hospitals, which support four hundred
knights, and afford shelter to the sick ; these are provided with every
jthing they may want, both during life and in death. The second
* Deut. xxvii. 4. f Ibid. J Joshua xxiv. 32.
§ 1 Sam. xxviii, 4 ; xxxl. 1 — 8 ; 2 Sam. i. 6, 21.
II Joshua X, 12; at present Yalo. — Smith.
^ Joshua X. 2.
THE ITmERAKY OF RABBI BENJAMIN OF TUDELA. 197
house is called Hospital of Sal'moii, being the palace originally built
by King Sh'lomo.
This hospital also harbours and furnishes four hundred knights,
who are ever ready to wage war, over and above those knights who
arrive from the country of the Franks and other parts of Christen-
dom. These generally have taken a vow upon themselves to stay a
year or two, and they remain until the period of their vow is ex-
pired.
The large place of worship called Sepulchre, and containing the
sepulchre of that man,* is visited by all pilgrims.
Jerushalaim is furnished with four gates, called gate of Abraham,
of David, of Tsion, and of Jehoshaphat. The latter stands opposite
the place of the Holy Temple, which is occupied by a building called
Templo Domino. Omar Ben Al-khataab erected a large and hand-
some cupola over it, and nobody is allowed to introduce any image
or painting into this place, which is set aside for prayers only. In
front of it you see the western wall, one of the walls which formed
the Holy of Holies of the ancient Temple ; it is called the Gate of
Mercy, and all Jews resort thither to say their prayers, near the wall
of the court-yard.
At Jerushalaim you also see the stables which were erected by
Sh'lomo, f and which formed part of his house. Immense stones
have been employed in this fabric, the like of which is nowhere else
to be met with.
You further see to this day vestiges of the canal, near which the
sacrifices were slaughtered in ancient times, and all Jews inscribe
their name upon an adjacent wall.
If you leave the city by the gate of Jehoshaphat, you may see the
pillar erected on Abshalom's place, :|: and the sepulchre of King
'Usia, § and the great spring of the Shiloach, which runs into the
brook Kidron. Upon this spring you see a large building, erected
in the times of our forefathers.
Very little water is found at Jerushalaim, the inhabitants generally
drink rain water, which they collect in their houses.
From the valley of Jehoshaphat the traveller immediately ascends
the Mount of Olives, as this valley only intervenes between the city
and the mount, from which the Dead Sea is clearly seen. Two
parasangs from the sea stands the salt pillar into which Lot's wife
was metamor])hosed,|| and although the sheoj) continually lick it, the
pillar grows again and regains its original state. You also have a
prospect upon the whole valley of the Dead Sea, and of the brook of
Shittim,^ even as far as Mount N'bo.* *
Mount Tsion is also near Jerushalaim, and upon this acclivity
stands no building except a place of worshij) of the Nazarenes. The
traveller further sees there three Jewish cemeteries, where formerly
the dead were buried ; some of the sepulchres had stones with
* Jesus is thus called bj' the Talmud.
f 1 Kings iv. 26. J 2 Sam. xviii. 18. § 2 Kings xv. 1—7.
I) Gen. xix. 26. ^ Joel iii. 18. ** Deut. xxxii. 49.
198 THE JEWS OF THE NINETEENTH CENTURY.
inscriptions upon them, bnt tlie Christians destroy these monuments
and use these stones in building their houses.
Jerushalaini is surrounded by high mountains, and on Mount
Tsion are the sepulchres of the house of David and those of the
kings who reigned after him. {Vol. i., pp. Go — 72.)
Rabbi B. then relates a circumstance which he says was
communicated to him by R. Abraham, which is a curious
specimen of those tales which were in circulation in his
time : —
In consequence of the following circumstance, however, this place
is hardly to be recognised at present. Fifteen years ago, one of the
walls of the place of worship on Mount Tsion fell down, which the
patriarch ordered the priest to repair. He commanded to take
stones from the original wall of Tsion, and to employ them for that
purpose, which command was obeyed. About twenty journeymen
were hired at stated wages, who broke stones from the very founda-
tions of the walls of Tsion. Two of these labourers, who were
intimate friends, upon a certain day treated one another, and
repaired to their work after their friendly meal. The overseer ques-
tioned them about their tardiness, but they answered that they
would still perform their day's work, and would employ thereupon
the time during which their fellow-labourers were at meals. They
then continued to break out stones, and happened to meet with one,
which formed the mouth of a cavern. They agreed with one another
to enter the cave and to search for treasure, in pursuit of which they
proceeded onward until they reached a large hall, supported by
pillars of marble, incrusted with gold and silver, and before which
stood a table with a golden sceptre and crown. This was the
sepulchre of David, king of Israel, to the left of which they saw
that of Sh'lomo in a similar state, and so on the sepulchres of all the
kings of Jehuda, who were buried there : they further saw locked
trunks, the contents of which nobody knew, and desired to enter the
hall ; but a blast of wind like a storm issued from the mouth of the
cavern, strong enough to throw them down almost lifeless on the
ground.
There they lay until evening, when another wind rushed forth,
from which they heard a voice, like that of a human being, calling
aloud, " Get up and go forth from this place." The men came out
in great haste, and, full of fear, proceeded to the patriarch and
reported what had happened to them. This ecclesiastic sum-
moned into his presence R. Abraham el Constantini, a pious
ascetic, one of the mourners of the downfall of Jerushalaim, and
caused the two labourers to repeat what they had previously
reported. R. Abraham thereupon informed the patriarch that they
had discovered the sepulchres of the house of David and of the
kings of Jehuda. The following morning the labourers were sent
for again, but they were found stretched on their beds and still full
of fear ; they declared that they would not attempt to go again to
TUE ITINEKARr OF RABBI BENJAMIN OF TUDELA. 199
the cave, as it was not God's will to discover it to any one. The
patriarch ordered the place to be walled up, so as to hide it effectually
from every one unto the present day. The above-mentioned
R. Abraham told me all this. (Pp. 72—75.)
Tlie account which he gives of Bethlehem and Hebron,
or, as Mr. Asher prefers spelling the names according to the
literal pronunciation of the original Hebrew, Bethlechem and
Chebron, is very interesting : —
Two parasangs from Jerushalaim is Beth-Lechem of Jehuda,
called Ik'th-Lechem ; within half a mile of it, where sevei"al roads
meet,* stands the mommient which points out the grave of Rachel.
This monument has been constructed of eleven stones, equal to the
number of the children of Ja'acob. It is covered by a cupola, which
rests upon four pillars, and every Jew who passes there inscribes his
name on the stones of the monument. Twelve Jews, dyers by
profession, live at Beth-Lcchem ; the country abounds with rivulets,
wells, and springs of water.
Six parasangs to Chebron. The ancient city of that name was
situated on the hill, and lies in ruins at present; whereas, the modern
town stands in the valley, even in the field of Makhphela.f Here is
the large place of worship called St. Abraham, which, during the
time of the Mahometans, was a synagogue. The Gentiles have
erected six sepulchres in this place, which they pretended to be
those of Abraham and Sarah, of Jitschak and Ribekah and of
Ja'acob and Leah : the pilgrims are told that they are the sepulchres
of the fathers, and money is extorted from them. But if any Jew
come, who gives an additional fee to the keeper of the cave, an iron
door is opened, which dates from the time of om* fathers, who rest in
peace, and with a burning candle in his hands, the visitor descends
into a first cave, which is empty, traverses a second in the same
state, and at last reaches a third, which contains six sepulchres : that
of Abraham, Jitschak, and Ja'acob, and of Sarah, Ribekah, and
Leah, one o])posite the other. All these sepulchres bear inscriptions,
the letters being engraved thus upon tliat of Abraham, "This is the
sepulchre of <»n- father Abraham, upon whom be peace," even so
upon that of Jitschak, and upon all other sepulchres. A lamp burns
in the cave and upon the sepulchres continually, both night and day,
and you there see tubs filled with the bones of Israelites, for it is a
custom of the house of Israel to bring thither the bones of their
relics and of their forefathers, and to leave them there unto this day.
On the confines of the field of Makhphela stands the house of our
father Abraham, who rests in j)eace, before which house there is a
spring; and in honour of Abraham, nobody is allowed to construct
any building on that site. (Pp. 75 — 77.)
This work will be found very useful for those wlio wisli
* Genesis xxxv. 19, 20. f Genesis xxiii. 19.
200 THE JEWS OF THE NINETEENTH CENTURY.
to study Rabbinical Hebrew. It is written in a very pure
and elegant style ; and as the original text is accompanied
with points, it may be read -with very great ease, and will thus
form an excellent introduction to the study of other im-
portant Rabbinical writings.
(Ktttstian (tt|)urcl)cs in Jerusalem antj SBtia.
The sad divisions and disputes which have exerted so
baneful an influence in many parts of Christendom, seem
to have raged with peculiar violence in the Holy City. We
know, indeed, that many humble and sincere, though
perhaps mistaken, disciples of Jesus have resided there, or
have visited the holy sepulchre from time to time. Amidst
abounding superstitions and errors, much deep reverence for
the man of sorrows, and much unfeigned love for him, has
doubtless prevailed in the hearts of many who worshipped
God, and were accepted of him, although the angry and fierce
disputants, who were anxious to establish some favourite
though foolish system of doctrine or discipline, engrossed
the attention of the world, ever more ready to blame that
which is amiss than to acknowledge that wliich is right.
But while we trust that much genuine humility and sincere
love to Christ has prevailed among many of the numerous
pilgrims who, from age to age, have resorted to Jerusalem,
and among those who have been privileged to make that
sacred spot their permanent abode, we cannot but be
appalled at the overwhelming proofs of depravity, and the
fierceness of the contentions which have abounded, and
do still abound, among those who are called by the name of
Christian.
We will not now refer to the great cruelties exercised by
the crusaders, and the miseries occasioned by their progress
through the different countries they visited. We will not
CHRISTIAN CHURCHES IN JERUSALEM AND SYRIA. 201
dwell upon the fierce contentions which have prevailed
in ages past. There is so much that is sad and sorrowful
in the present state of the Oriental Churches, that we are
reminded by everything we see, and everything we hear
concerning the prevailing forms of Christian worship, as
existing at this time in the Holy City, that Jerusalem
is still in bondage with her children, and that this is the
season of punishment and suffering.
We sorrow not as those who have no hope ; for we know
that help is laid on One that is mighty : and we hail with
joy the tokens of returning purity of doctrine and worship,
in the establisliment, on a proper footing, of the Anglican
Church in that city ; but we ought seriously to reflect upon
her present condition ; we ought to remember how little
of real spiritual life remains there.
But while we humbly hope that the Almighty will
graciously crown our humble efforts to promote pure
primitive Christianity, with the full measure of that blessing
promised and reserved for Jerusalem, and those that wish
her peace and prosperity, we must consider how great the work
is, in which we are engaged. We must also remember how great
the change is, that must take place, before those who have
a name to live as the followers of Jesus shall become indeed
living members of his spiritual body, and unite in his holy
service ; before the house of Jacob can take knowledge
of the great mass of those around tlieni, that they have
been with Jesus, and have learned of him, and be efficiently
taught, not by the solitary efforts of single individuals,
but by the clear light of a visible Church prevailing and
increasing, seen, and known, and understood of all, being
a city set on a hill, that cannot be hid.
A very interesting, though in many respects a very
painful account of the present state of the " Christian
Churches in Syria and Jerusalem," is to be found in the
very elaborate work of Dr. Robinson, entitled, " Biblical
Researches in Palestine," in whicli Dr. R. communicates the
K 3
202 THE JEWS OF TnE NINETEENTH CENTURY.
result of Lis own personal observation, made on a tour
in that and the neighbouring countries in 1838.
The different sects in Jerusalem itself are thus
described : —
The Christians of the Latin rite Hve around the Latin convent,
on which they ai-e whohy dependent. They are native Arabs,
know no other language than the Arabic, and are said to be
descended from the Catholic converts in the time of the Crusades.
Tliey are in number about 1,100 souls, according to the preceding
estimate ; and live partly by carving crosses and beads for rosaries,
and partly on the alms of the convent. The Latin convent in
Jerusalem, like all those in the Holy Land, is in the hands of the
Franciscans, or Minorites, of the class termed Fratres Minores ah
Observantia. I have already mentioned their former residence on
Mount Zion, and their removal to the present building in A.D.
1561. This convent contains at present between forty and fifty
monks, half Italians and half Spaniards, and takes rank of all the
other Catholic monasteries in the East. In it resides the Intendant,
or Principal, [of all the convents, with the rank of an abbot, and
title of " Guardian of Mount Zion, and Custos of the Holy Land."
He is always an Italian, and is appointed, or at least confirmed, at
Rome every three years. The same individual is sometimes re-
appointed. There is also a Vicar, called likewise President, who
takes the place of the Guardian in case of his absence or death.
He is chosen in like manner for three years, and may be an Italian
or a Spaniard. The Procurator, who manages the temporal concerns,
is always a Spaniard, and is elected for life. The executive council,
called " Discretorium," is composed of these three officials, and
of three other monks, " Patres discreti."
The cost of maintaining the twenty convents belonging to the
establishment of the " Terra Santa," is rated at 40,000 Spanish
dollars per annum. They are said to be very deeply in debt,
contracted in former years, when the wars in Europe cut off for
a time their usual eleemosynary supplies. Under the Egyptian
Government, they are freed from the numerous exactions to which
they were formerly subjected from the caprice and greediness of
pashas and governors ; and pay a regular tax for the property which
they possess. For their buildings and lands in and around
Jerusalem, including the holy places, the annual tax is said to
he 7,000 piastres, or about 350 Spanish dollars.
The Christians of the Greek rite (not monks) are all native
Arabs, have their own native priests, and enjoy the privilege
of having the service in their churches performed in their own
mother tongue, the Arabic. They amount in Jerusalem to nearly
2,000 souls. The Greek convents are tenanted by foreigners, all
Greeks by birth, mostly from the Archipelago, speaking only the
Greek language. There are eight convents for men, containing in
«11 about sixty monks ; viz., the great convent of Constantine, near
CHRISTIAN CHUKCHES IN JERUSALEM AND SYRIA. 203
the Clmrcli of the Sepulclire, in which most of tlic monks and
officials reside ; and those of Demetrins, Theodorus, George,
Michael, Nicolas, Johannes, and George (in the Jewish quarter).
All these minor estahlishments are chiefly used for the accommoda-
tion of pilgrims, and are kept hy only one or two monks and lay
brethren. There are also five convents of Greek nuns, containing
in all about thirty-five, who are foreigners like the monks ; viz.,
those of the Holy Virgin, Basil, Catherine, Euthymius, and another
of the Virgin Mary. In the vicinity of Jerusalem the Greeks have
also the convents of the Holy Cross, about three quarters of an hour
W.S.W. of the city; that of Mar Elyas towards Bethlehem ; one at
the grotto of the nativity at Bethlehem ; and the renowned monas-
tery of Mar Saba, founded about the beginning of the si.xth century,
and situated on the continuation of the Valley of Kidron, as it runs
off to the Dead Sea.
All these Greek convents in and around the city are under the
government of three vicars of the Patriarch of Jerusalem, who
himself resides at Constantinople. The present vicars were the
Greek Bishops of Lydda, Nazareth, and Kerak. They were
assisted by the Bishops of Gaza, Nabulus, Es Salt (/. c, Phila-
delphia), and Sebaste ; who, with the Archimandrites, form a
council. The vicars, with the concurrence of the council, appoint
the Superiors of the several convents ; and all the priests within
these dioceses are ordained at Jerusalem. Indeed, all the bishops
above named live there permanently, in the great convent near the
Church of the Sepulchre. The Greek Bishop of 'Akka alone was
said to reside in his own diocese.
The Armenians have their large monastery on Mount Zion, said
to be the wealthiest in the city, with the splendid Church of
St. James. Not far off" is a convent of Armenian nuns, called
Es Zeitiing. Outside of the city, on Mount Zion, the pretended
house of Caiaphas serves as a smaller convent, and is occupied
by monks. The Armenians are for the most part not natives,
and those not attached to the convents are usually merchants.
The Coptic Christians consist only of monks in their convent
of Es Sultan, situated on the north side of the Pool of Hezekiah.
At the time of our visit it had just been rebuilt. There is also
a convent of the Abyssinians ; and we were likewise told of one
belonging to the Jacobite Syrians.
Of these Christian sects, the Greeks, Latins, Armenians, and
Copts, have their own chapels in the Church of the Holy Sepulchre ;
and the three former have also convents or dwellings within the
walls of the church, for the monks who are shut up here to perform
the regular ofiices day and night. Along the walls of the circular
church, around the Sepulchre itself, are niches with altars for
several of the minor sects; as the Abyssinians, Jacobites. Nestorians,
Maronites, and others ; but their service is performed in these
chapels only occasionally. It is well known that a deep hatred
exists among all these possessors of the Holy Sepulchre towards
each other. Especially is this the case between the Greeks and
204 THE JEWS OF TUE NINETEENTH CENTURY.
Latins ; in wliom it seems to bo irreconcileable, and gives occasion
for constant intrigues and bitter complaints on either side. The
Greeks have, indeed, the advantage in their greater cunning, in the
far greater number of their pilgrims, and in their proximity to the
regions whence their resources are derived. They are consequently
enabled to prosecute their purposes more systematically, and with
greater effect. During the wars in Europe, the Latins were com-
paratively forgotten, their pilgrims dwindled away to nftthing, and
their resources were in a measure cut off.
The Greeks took occasion of these circumstances to get possession,
by degrees, of many of the holy places in and around the churches
of tlie Sepulchre and at Bethlehem, which had formerly been in the
liands of the Latins ; and notwithstanding all the efforts of the
latter, these have not yet been recovered. Near the close of the
year 1836, the Prince de Joinville, son of the King of France,
visited the Holy City ; and one of the first requests of the Latin
fathers was, that the influence of the French monarch might be
employed to recover for them all the sacred places which the Greeks
had so unjustly wrested from them, ever since the Crusades. The
Prince promised his support, and a representation is said actually to
have been made by the French Cabinet to the Turkish Court,
through their Ambassador at Constantinople. A firman was
granted, commanding the Greek Patriarch to deliver up to the
Latins the possession of the sacred places in question ; but still tlie
Greek spirit of intrigue was able to evade the execution. A timely
present of some 500 purses to the Governor of Syria, is said to have
stayed all proceedings. Further negotiations were set on foot at
Constantinople ; but they appear to have led to no result.
The Kings of France have ever been the protectors of the
Catholics in the East ; and the French Ambassador at Constan-
tinople has always acted, and still acts, as their patron and advocate
with the Porte. When we were in Jerusalem, a splendid salver
of gold, for the presentation of the host, had just arrived, a present
from the Queen of the French to the convent. They possess also a
portrait of King Louis-Philip, a gift from himself.
Formerly all the Christians of Jerusalem paid their taxes to the
Government through their respective convents ; that is to say, the
monasteries became the collectors of the taxes ; a system which
gave opportunity for great extortion on the part of the convents.
The Egyptian Government has done away with this system, and
apportions and collects its own taxes from all the Christian sects,
except the Latins. For these the Latin convent pays the Kharaj,
or extra tax, for Christians, they being very poor. No Firdeh, or
ordinary capitation tax, is paid by any of the inhabitants of Jeru-
salem, whether Moslems, Chi-istians, or Jews, because it is regarded
as a sacred place, and because of the poverty of the people. The
inhabitants of the villages pay the Firdeh, as well as the Kharaj,
and other taxes. At the same time, the Pasha of Egypt has
abolished all the tolls and tribute which, under the name of
El-Ghufr were formerly so oppressive to the pilgrims and travellers.
CHRISTIAN CHURCHES IN JERUSALEM AND SYRIA. 205
Even the entrance-money, which for so many centuries was paid for
admission to tlie Church of the Sepulchre, is in like manner done
away.
The statement which Dr. Robinson gives of the religious
sects in Syria at large, is so important, that we are induced
to quote the whole.
Christian Sects. — The Christian population of Syria and Pales-
tine embraces, according to the best and most careful estimates,
between four and five hundred thousand souls. It is divided into
the following eight sects : viz., Greeks, Greek Catholics, Maronites,
Syrians or Jacobites, Syrian Catholics, Armenians, Armenian
Catholics, and Latins.
Grelks. — The most numerous of all the Christian sects are the
Greeks. Tliey are so called in Syria, merely because of their pro-
fessing the (ireek faith, and belonging to the Greek Church. There
are now no traces, either in their spoken language, nor in the
language of their public services, of any national affinity with the
Greek people. They are Arabs like the other Arabs of the
country. Nor, on the other hand, are there any indications of a
Syriac origin in any part, with the single exception of Malula and
its vicinity, or Anti- Lebanon, North of Damascus. In this region
the dialect now spoken, as well as the old church books, long since
indeed disused, show that the inhabitants are originally of the Syriac
race. With this exception, the language of the Greek Christians of
Syria, both as spoken, and as used in their chuixhes, is Arabic.
The s])oken Ai-abic differs so little from the language of books, that
all books written in a plain style are intelligible to the common
people. Hence it will be seen that these Christians enjoy the great
privilege of having their religious worship conducted in a language
which they understand, a privilege denied to those of the same
Church who speak the Greek tongue, and to every other Christian
sect indeed in western Asia, except their countrymen and relatives,
the Greek Catholics. Perhajis, however, it should be added, that
their Church books contain many untranslated technical terms from
the Greek, and that, on particular occasions, or for the sake of
variety, certain portions of the service, or even the whole service, is
sometimes said in Greek.
This is most frequently the case when the high clergy officiate ;
it is an important fact, that nearly, if not quite all, the bishops of
this sect are Greeks by birth, and foreigners in the country, a
circumstance which shows how great an influence the see of Con-
stantinople exerts in the ecclesiastical affairs of Syria. It is a fact
to be lamented : these bishops rarely leani to speak the Arabic
language well ; of course they cannot preach ; and their medium of
intercourse with the people in conversation is very imperfect.
There naturally fails to take place that unity of national feeling
between the bishop and his flock which might lead to national
improvement, especially in education. A Greek bishop from
206 THE JEWS OF THE NINETEENTH CENTURY.
abroad, able only to stammer Arabic, and perhaps not reading jt at
all, and regardinj^ it only as a barbarous dialect (a feeling which is
inherent in almost every Greek by birth), cannot be expected to
take nuich interest in promoting a system of national education
among his flock. It is a natural result, though not arising exclu-
sively from the cause here brought to view, that nothing of the kind
is done. If a bishop thinks of establishing a school as the object of
his own particidar patronage, it will be a school for teaching Greek,
ancient or modern ; and generally the apparent ruling motive even
for such a step will be, that he may have around him a sufficient
number of persons acquainted with the Greek to assist him when he
performs the services of the Church in that tongue.
There exists in the whole country no school for the education of
the Greek clergy. The parish priests are taken from the ranks of
the common people, with no other preparation for their sacred office
than the ceremony of ordination. They are generally selected each
by the parish which he is to serve from among themselves ; and the
usual ordination fee to the bishop rarely fails to secure the adminis-
tration of that rite according to their wishes. These priests are
univei'sally married, and differ not in character from the rest of the
people, frequently occupying themselves with the same handiwork,
from which they obtained their livelihood before assuming the
ecclesiastical character. They are often the schoolmasters of their
villages, if that can be called a school, which consists of some half-
dozen boys coming together at irregular hours, and bawling over
their lessons, right or wrong, while their master is engaged in Avork-
ing at his trade.
The doctrines and ceremonies of the Greek Church in Syria are
the same as in other countries, and therefore need not be described
here. In its ecclesiastical organization the Greek Church in Syria
is divided into the two patriarchal dioceses of Antioch and Jeru-
salem, an arrangement which has existed ever since the fifth
century. These are nominally both independent of the Greek
Patriarch of Constantinople, but are really, to a great extent, under
his control.
The head of the diocese of Antioch is ordinarily styled, " Patri-
arch of Antioch and of all the East," and on certain occasions
more fully, " Patriarch of Antioch, Syria, Cilicia, and all the East."
The Syrian bishoprics under his jurisdiction are the following: —
1. Beyrout, which is the largest; and its occupant is styled also
"Bishop of Phoenicia on the coast;" 2. Tripolis ; 3. Akkar ;
4. Laodicea ; 5. Hamah ; 6. Hums; 7. Sandanaya and Malula;
8. Tyre, including Hasbeiya and Rasheiya. Aleppo formerly
belonged also to the patriarchate of Antioch, but it was severed
from it not many years ago, on occasion of a dissension between the
Greeks and the Greek Catholics of that city, and has ever since
remained under the immediate ecclesiastical government of Con-
stantinople. The Pati-iarch of Antioch usually resides at Damascus;
and from this circumstance is ordinarily spoken of by the people as
the Patriarch of Damascus. He is also a Greek by birth.
CHRISTIAN CHURCHES IN JERUSALEM AND SYRIA. 207
The jurisdiction of the patriarchate of Jerusalem begins at Akka,
and extends over the whole of Palestine, both west and east of the
Jordan. The following are the bishoprics sul)ject to it: — 1. Naza-
reth ; 2. Akka ; JJ. Lydda ; 4. Gaza ; .5. Sebaste ; 6. Nabulus ;
7. Piiihidelpliia ; 8. Petra. Of these bishops only tliu Bishop of
Akka resides within his own see ; all the rest remain shut up in the
convents at Jerusalem. The Patriarch himself is also a non-
resident, living at Constantinople, and never, so far as we could
learn, visiting his diocese. His place is represented, and tlie busi-
ness of the patriarchate transacted by a board of l)ishops (Nakils)
at Jerusalem.
GiiELK Catholics. — The sect of Greek Catholics had its origin
in a secession from the Greek CInu-ch in Syria, which was brought
about by the Roman Catholic influence, not far from a century ago.
Until recently this sect existed only in Syria, but has now extended
itself into Egypt.
The Greeks who have elsewhere submitted themselves to the
Pope liave generally become amalgamated with the Latin Church.
The Greek Catholics of Syria, on the contrary, are a sect by them-
selves, constituting an Oriental Papal Church. They take, indeed,
the Occidental view of the procession of tlie Holy Spirit, believe
in purgatory and the Pope, eat fish in Lent, and keep a smaller
number of fasting days than the Greeks ; but otherwise they sub-
jected themselves to few changes in passing from one jurisdiction to
tiie other. They still enjoy the same privilege as their countrymen
of the Greek Church in having their religious services performed in
tlieir native Arabic tongue. They observe the Oriental calendar ;
receive tlie sacrament of the Lord's Supper in both kinds as
formerly ; and their priests are still allowed to marry. This, how-
ever, is not done so universally as amongst the Arab Greek clergy.
They have long had their own Patriarch ; but until the country
came under the more tolerant Government of Egypt, he uniformly
resided in Mount Lebanon; where the local autliorities have for
many years been under Papal influence. He has now removed
to Damascus ; was fully acknowledged by the Egyptian Govern-
ment ; and has extended his diocese into Egypt. The high clergy
of this sect are mostly Arabs by birth, and at the same time
educated at Rome. They thus unite a natural attachment to tlieir
countrymen with some degree of European cultivation ; and the
result is a certain elevation of their sect. The Patriarch has also
established a college for teaching different languages and branches
of science ; which, however, seems as yet to have accomplished very-
little.
The sect embraces a large proportion of the most enterprising and
wealthy Christians in Syi'ia, and possesses great influence. Espe-
cially do its members occupy more than their due proportion of
oftices under the Government. Some of them were now in high
favour ; and this secured for the sect at the present time great
consideration.
A convent belonging to the Greek Catholics at Es Shuweir, in
208 THE JEWS OF THE NINETEENTH CENTURY.
Mount Lebanon, has for many years possessed an Arabic printing
press, wliich supplies their own Church, and also the Greeks, with
most of their Churcli books.
Maronitks. — The sect of the Maronites furnishes decisive
evidence of a Syriac origin. Its ecclesiastical language is wholly
Syriac ; though none now understand it except as a learned lan-
guage. The Maronites also not unfrequently write Arabic in the
Syriac character. They acknowledge no affinity with any other
sect in the ccunti-y, except through a common relationship to the
Pope. They are disposed to be exclusive, and also conceited in the
idea of their unparalleled orthodoxy ; and are not much liked by
their neighbours even of the Papal Church, being generally accused
of narrow-mindedness.
The Maronites are characterized by an almost unequalled devoted-
ness to the See of Rome, and the most implicit obedience to their
priests. It may be doubted whether there is to be found anywhere
a people who have so sincere and deep a reverence for the Pope, as
the Maronites of Syria, Yet they have their own distinct Church
establishment ; and also some usages which are not tolerated in the
Papal Church in Europe. They follow indeed the Occidental
calendar ; observe the same rules of fasting as the European
Papists ; and celebi-ate in the same manner the Sacrament of the
Lord's Supper. But they have some saints of their own, and
especially their patron saint Mar Maran, not elsewhere acknow-
ledged in the Papal Church ; and every candidate for the priest-
hood, who is not already under the vow of celibacy, is allowed to
marry before ordination, so that most of their parish clergy are
actually married men. They have many bishops, and at their head
a patriarch who styles himself " Patriarch of Antioch." His usual
residence is the convent of Kanobon, on Mount Lebanon, back of
Tripolis.
They are found in cities and large towns, as far north as Aleppo,
and as far south as Nazareth. But they are at home, as cultivators
of the soil, only in Mount Lebanon, unless with very few exceptions.
This mountain they inhabit, more or less, throughout its whole
range, from its northern end, above Tripolis, to the region of Safed;
but their strong-hold is Kesrawan, a district separated from that of
Metu, on the south, by Nahr el-Kelb, and bounded on the north by
the district of Jebeil. Of this tract they are the only inhabitants.
Throughout the whole of the country govei'ned by the Emir Behsir,
they are more numerous than any other sect. The balance of
power, which was formerly kept up between them and the Druses,
is now entirely destroyed — the latter having become far inferior in
numbers and strength. This is the result of the conversion of the
ruling family of Emirs, the house of Sehab, who were formerly
Moslems, to the Maronite faith. Their example had great influence,
and was followed by the two largest branches of another family of
Emirs of Druse origin ; so that now almost all the highest nobility
of the mountain are Maronites.
Tn the elementary instruction of the common people, the Maronites
CHRISTIAN CHDRCHES IN JERUSALEM AND SYRIA. 209
are quite as deficient as the other Cliristian sects in tlie country.
But for a select number, and especially for clerical candidates, the
Patriarch has established a college at Ain Warkah, in Kesrawan,
which takes a higher stand than any other similar establishment in
Syria. It deserves great praise for the thorough manner in which
it initiates at least some of its pupils into the knowledge of their
native Arabic tongue : they also study Syriac, Latin, and Italian.
Syrians and Jacobites. — The same evidence of a Syriac origin
which exists in tlie case of the Maronites, is found also among the
Jacobites. Though they now speak in Syria only Arabic, yet their
Church service is in Syriac. Indeed, the common name by which
they are known in the country is simply Suriiln — that is : Syrians.
The epithet Jacobite, it is not customary to add, as there are in the
country no Syrians of the orthodox Greek rite from whom it is
necessary to distinguish them (though at Miilula and in its vicinity
there probably existed such a community not many generations
ago) ; and the seceders to the Papal Church are sufficiently desig-
nated by the term Catholics.
The number of Jacobites in Syria is very small. A few families
in Damascus and in Nebk, the village of Sudiid, and a part of the
village of Kuryetcin, a small community in Hams, and a few
scattered individuals in two or three neighbouring villages, a similar
community in llaniah, and probably a smaller one in Aleppo,
constitute nearly or quite the whole of the sect. They are subject
to the Jacobite Patriarch, who resides in Mesopotamia, and from
him they receive their bishops. One of these latter has his
residence near the convent of Mar MCisa, near Nebk. The Jacob-
ites are looked upon by all other sects in the country as heretics'
and as such, and because they are few and poor, they are generally
despised.
Syrian Catholics. — The Syrian Catholics bear the same relation
to the Jacobites as the Greek Catholics do to the Greek Church.
They are Romish converts, who still retain the Oriental rite and the
use of Syriac in their churches.
The community in Alejjpo has long existed in its present relation
to the Pope. But the Syrian Catholics of Damascus and of Rasheiya
in Jebel es Slieikh, are recent converts. Except in these places,
there are not known to be any other communities of this sect among
the people of Syria. In Mount Lebanon, however, there are two
or three small convents inhabited by Syrian Catholic monks.
Armenians. — The Armenians in Syria are properly to be re-
garded as foreigners; yet they have been there so long, that the
country has become their home, and they must not be overlooked in
speaking of the native Christian sects. They are found only as
merchants and mechanics in cities and large towns, and nowhere as
cultivators of the soil. Their character, religious, intellectual, and
national, is the same as elsewhere, and need not be described.
Their number is very small.
Their ecclesiastical establishment is distinct from that of Constan-
210 THE JEWS OP THE NINETEENTH CENTURY.
tinople ; at their head is a patriarch who is styled " Patriarch of
Jerusalem," and whose diocese embraces also Egypt.
Armenian Catholics. — These are seceders from the Armenians
to the Papal Church, as the Greek Catholics are from the Greek
Church. Like them, too, tlie Armenian Catholics still adhere to the
Oriental rite, and have changed few of their original ceremonies or
dogmas. They are few in number, but have their Patriarch, who
resides in a convent at Buzummar, on Mount Lebanon. It is wor-
thy of remark that this patriarchate existed here under the protec-
tion of the Government of this mountain, long before the sect was
acknowledged and had its Patriarch at Constantinople.
Latins. — Native Roman Catholics, of the Occidental rite, are
very few in Syria. They exist only in connexion with the convents
of the Terra Santa at Jerusalem, Bethlehem, St. John in the Desert,
Nazareth, and perhaps a few other places. They are ecclesiastically
dependent on the convents, and form parishes under the immediate
charge of the monks. Their language is Arabic, like that of all
other native inhabitants of the country.
There are also Latins at Aleppo, but whether of native or foreign
descent, was not known.
Convents. — Convents of native monks are very rare in Syria,
except in the district of Mount Lebanon. Besides the Jacobite
convent at Mar Miisa, near Nebk, and the Greek convents of
Saidanaya, and of Mar Jirjis, north of Tripolis, there is hardly
another known to be inhabited by natives. All the convents in and
around Jerusalem, Bethlehem, Ramleh, Yiifa, and in other cities,
whether Greek, Armenian, or Latin, belong entirely to foreigners,
and are occupied by them.
But while such is the case with the other parts of Syria, one of
the most remarkable features of Mount Lebanon is its multitude of
convents. They are seen perched upon its rocks and scattered over
its sides in eveiy direction ; even a glance at the map is sufficient
to excite astonishment : while monasticism has declined, and almost
gone out of date in so many other countries, it continues here to
flourish in its pristine vigour if not in its pristine spirit. The
numerous convents are, many of them, small establishments, but
tliey are well filled with monks, and abundantly endowed. There are
also convents of nuns : the greatest number belong to the Maronites ;
but all the other sects above-mentioned, excepting the Jacobite,
have each at least one convent, and most of them several.
We cannot approve of Protestants being spoken of as " a
sect ; " but it is impossible to read what lie says of the
condition of those who protest against the errors of the
other Chui'clies, without earnest prayer that the adoption of
those means, which Dr. R.'s remarks show to be so essen-
tially necessary, may be crowned with abundant success.
CHRISTIAN CHimCHES IN JERUSALEM AND SYEIA. 211
Protestants. — Protestants do not exist in Syria as a native sect,
nor in any otiier part of the Turkish emj)irc, nor are tliey as such
tolerated. The Government recognises and tolerates certain known
sects of Christians, and the members of these are allowed to transfer
their relations from one sect to another whenever they may choose.
But Protestants are not among these sects; and therefore no one is
legally allowed to profess Protestantism. It is by the operation of
this princijjle of the Turkish Government, and by this alone, that the
rise of Protestantism in Syria is checked. Very many persons, from
time to time, show a strong disposition to throw off the domination
of their priests and claim their right to the liberty of the Gospel.
Probably at one time (A.D. 1839) nearly the whole of the Druses
would have declared themselves Protestants, and put themselves
under Protestant instruction, could they have had secured to them
in that profession the same rights as are enjoyed by the other
Christian sects.
That England, while she has so deep a political interest in all
that concerns the Turkish empire, should remain indifferent to this
state of things in Syria is a matter of surprise.
France has long been the acknowledged protector of the Roman
Catholic religion in the same empire, and the followers of that faith
find in her a watchful and efficient patron, quite as efficient since
the revolution of July as before. The consequence is, that wherever
there are Roman Catholics, France has interested partisans ; and
were she to land troops in Syria to-morrow, every Roman Catholic
would receive them with open arms, including the whole Maronite
nation, now armed and powerful. In the members of the Greek
Church, still more numerous, but not now armed, the Russians have
even warmer partisans. In Syria the famed power of Russia is
their boast ; and though this feeling is carefully concealed from the
Moslems, and would not be expressed to an Englishman, it often
amounts almost to enthusiasm. Hence, wherever Russia sends her
agents, they find confidential friends and informants ; and were she
to invade the country, thousands would give her troops a hearty
welcome.
But where are England's partisans in any part of Turkey ? Not
a single sect, be it ever so small, looks to her as its natural guardian.
Her wealth and her power are indeed admired ; her citizens,
wherever they travel, are respected ; and the native Christians of
every sect, when groaning luider op])ression, would welcome a
Government established by her as a relief. Yet in this they would not
be drawn by any positive attachment, but forced by a desire to escape
suffering. England has no party in Syria bound to her by any
direct tie.
Far different would be the case, did there exist in Syria a sect of
Protestant Christians, There is no other Protestant power to whom
such a sect could look for ])rotcction, nor would they wish to look
elsewhere, for England's protection, whenever granted, is known to
be more efficient than any other. To secure the existence of such
a sect, the English Government needs to take but a single step, and
212 THE JEWS OF THE NINETEENTH CENTUET.
tliat unattended by difficulty or danger. It needs simply to obtain
for native Protestants the same acknowledgement and rights that are
granted to other Christian sects.
Such a request, earnestly made, the Turkish Government could
not refuse. And were it done, but few years would probably elapse
before many in Syria would bear the Protestant name, and, it is
hoped, would also be sincere and cordial adherents of the Protestant
faith.
TMilW^ Crabds in Palestine.
The following animated description of the Jews at Jeru-
salem deserves notice, as tlie author * states many important
particulars concerning the present state of a great number
of that wonderful nation, who are now living as strangers in
the home of their forefathers : —
The Jews inhabit a particular portion of the southern part of the
city, the Harat-el-Youd, between the foot of Zion and the enclo-
sure of the mosque of Omar, and are not the least interesting of the
objects presented to the traveller in the Holy City.
This extraordinary people, the favoured of the Lord, the de-
scendants of the patriarchs and prophets, and the aristocracy of the
earth, are to be seen in Jerusalem to greater advantage, and under
an aspect, and in a character totally different from that which they
present in any other place on the face of the globe. In other coun-
tries the very name of Jew has associated with it cunning, deceit,
usury, traffic, and often wealth. But here, in addition to the usual
degradation and purchased suffering of a despised, stricken, outcast
race, they bend under extreme poverty, and wear the aspect of a
weeping and a mourning people ; lamenting over their fallen great-
ness as a nation, and over the prostrate grandeur of their once proud
city. Here the usurer is turned into the pilgrim, the merchant into
the priest, and the inexorable creditor into the weeping suppliant.
Without wealth, without traffic, they are supported solely by the
voluntary contributions of their brethren throughout the world.
I think I am warranted in stating, that the number of Jews now
in Jerusalem is greater than at any other period in modern times.
The entire resident population of the city is about 35,000 ; of
" W. R. Wilde, M.R.I.A., &c., in his work published under the
following title :— " Narrative of a Voyage to Madeira, Teneriffe, and
along the Shores of the Mediterranean," &c. In two volumes. — Dublin:
WiUiam Curry and Co.; and Longman, Orme, Brown, and Co., London.
1840.
WILDe's travels in PALESTINE. 213
which 10,000 are Jews, 10,000 Christians, ; 10,000 Mahomniedans,
and about 5,000 foreigners, or partial residents, inchiding the
garrison.
With all this accumulated misery, with all this insult and scorn
heaped upon the Israelite here, more even than in any other country,
why, it will be asked, does he not fly to other and happier lands ?
Wliy does he seek to rest under tlie sliadow of Jerusalem's wall ?
Independently of that natural love of country which exists among
this people, two objects bring the Jew to Jerusalem, — to study the
Scriptures and the Talmud, — and then to die, and have liis bones
laid with his forefatliers in the valley of Jehoshaphat, even as the
bones of the Patriarchs were carried up out of Egypt. No matter
what the station or the rank,— no matter wliat, or how far distant
the comitry were the Jew resides, he still lives upon the hope that
he will one day journey Zionward. No clime can change, no
season quench, that patriotic ardour witli which tlie Jew beholds
Jerusalem, even tlirough the vista of a long futurity. On his first
approach to the city, while yet within a day's journey, he puts on
his best apparel ; and when the first view of it bursts upon his sight,
he rends his garments, falls down to weep and pray over the long-
sought object of his pilgrimage, and with dust sprinkled on his head,
he enters the city of his forefathers. No child ever returned home
after long absence with more yearnings of affection ; no proud baron
ever beheld his ancestral towers and lordly halls, when they had
become another's, with greater sorrow than the poor Jew when he
first beholds Jerusalem. This, at least, is patriotism.
" It is curious," says the learned author from whom I have already
quoted, " after surveying this almost total desertion of Palestine, to
read the indications of fond attachment to its very air and soil,
scattered about in the Jewish writings ; still it is said, that man is
esteemed most blessed, who, even after his death, shall reach the
land of Palestine, and be buried there, or even shall have his ashes
sprinkled by a handful of its sacred dust. ' The air of the land of
Israel,' says one, 'makes a man wise;' another writes, 'he who
walks four cubits in the land of Israel is sure of being a son of the
life to come.' ' The great wise men are wont to kiss the borders of
the Holy Land, to embrace its rnins, and roll themselves in its dust.'
'The sins of all those are forgiven who inhabit the land of Israel.'
He who is buried there is reconciled with (iod, as though he were
buried under the altar. The dead buried in the land of Canaan first
come to life in the days of the Messiah."
It is worthy of remark, as stated by Sandys, that so strong is the
desire this singular people have always manifested for being buried
within these sacred limits, that in the seventeenth century large
quantities of their bones were yearly sent thither from all parts of
the world, for the purpose of being interred in the valley of Jeho-
shaphat ; for the Turkish rulers at that time permitted but a very
small number of Jews to enter Palestine. Sandys saw shiploads of
this melancholy freight at Joppa, and the valley of Jehoshaphat is
literally paved with Jewish tombstones. (Pages 362 — 364.)
214 THE JEWS OP THE NINETEENTH CENTURY.
In Jerusalem alone, of any place upon the earth, is the Hebrew
spoken as a conversational language ; for, although the Scriptures
are read, and the religious rites performed in Hebrew, in the various
countries in which the Jews arc scattered; yet they speak the
language of the nations among whom they are located. And, as
the last link of that chain which binds them to home and to happi-
ness, they, like other oppressed nations, cling to it witli rapturous
delight. And it is the only door by which the Missionary there has
access to the Jew ; for they have themselves said to me, " We
cannot resist the holy language."
One day dui-ing my stay, the whole congregation met, upon the
anniversary of the great earthquake at Saphet, where "so many of
their brethren were destroyed. It was a touching sight, and one
that years will not efface, to witness this moui-ning group, and hear
them singing the Songs of David, in the full expressive language in
which they were written, beneath Mount Zion, on which they were
composed, and before those very walls, that in other times rang with
the same swelling chorus. But not now are heard the joyous tones
of old ; for here every note was swollen with a sigh, or broken with
a sob, the sighs of Judah's mourning maidens, the sobs and
smothered groans of the patriarchs of Israel. And that heart must
indeed be sadly out of tune, whose chords would not vibrate to the
thrilling strains of Hebrew song, when chanted by the sons and
daughters of Abraham, in their native city.
Much as they venerate the very stones that now form the walls of
this enclosure, they dare not set foot within its precincts ; for the
crescent of the Moslem is glittering from the minaret, and the blood
red banner of Mahomet is waving over their heads.
Were I asked, what was the object of the greatest interest that I
had seen, and the scene that made the deepest impression upon me,
during my sojourn in other lands, I would say, that it was a Jew
mourning over the stones of Jerusalem. And what principle, what
feeling is it, it may be asked, that can thus keep the Hebrew,
through so many centuries, still yearning towards his native city,
still looking forward to his restoration, and the coming of the
Messiah ? Hope, hope is the principle that supports the Israelite
through all his sufferings, with oppression for his inheritance, sorrow
and sadness for his certain lot, the constant fear of trials, bodily
pain, and mental anguish, years of disgrace, and a life of misery ;
without a country and without a home, scorned, robbed, insulted,
and reviled; the power of man, and even death itself cannot
obliterate that feeling.
Independent of the death-like stillness that prevails without the
city, as we remarked upon first approaching it, there is a stillness
and solitude within its walls, that could hardly be imagined in a
place containing so many thousand souls. This may arise from the
inhabitants not being engaged in manufacturing or commercial
pursuits ; for except those things absolutely requisite for supplying
the common necessities of the population, there is little bought or
sold in Jerusalem; and consequently the bustle of traffic and the
Wilde's traa'els in Palestine. 215
busy hum of men are never heard within its streets. As religious
worship in some form or anotlier is the object for which the greater
number of tlie inhal)itants have come to Jerusalem, they make it the
daily business of their lives ; and so mucli respect do the INIoslcms
pay to their Sabbath, that the city gates are always closed during
the hours of prayer, and no inducement could prevail upon the
officer of the guard to open them for us one day that we wished to
go out, until their services were concluded.
We cannot refer to these interesting volumes without (quot-
ing at some length from the animated description given by Mr.
W. of the country between Jaffa and Jerusalem. In giving
an account of his journey from the sea-coast to the city of
David, he says —
Our party, which consisted of ten ])ersons, all armed and ac-
coutred, made a very formidable cavalcade as we left the town about
twelve o'clock at noon. For neai-ly two miles after leaving the
town our road lay through the richest and most beautiful gardens of
orange and lemon trees, then covered with fruit and flowers, and
tall waving cypresses, corals, and fragrant mimosas, intersected
with enormous nopals, or prickly pears, with the scammony in
flower, twining through their invulnerable armour. These produc-
tions, as well as their exceeding beauty, have obtained for this
verdant spot the appellation of the gardens of the Eastern Hes-
perides.
The inhabitants of .laffa, who, though mostly Christians, are
dressed in the eastern costume, have bowers and summer-houses in
these gardens, and as we passed, we observed them enjoying their
sherbet, seated in the cool shades of those lovely retreats.
On the broad sandy track that winds through this fertile spot we
passed numbers of pilgrims hastening towards Jerusalem, with the
wild Arab of the desert seated on his camel, and wrapped in the
folds of his vohnninous burnoose, looking down with disdain upon
the richly caparisoned horse and glittering accoutrements of the
Egyptian officer.
From hence to Ilamlah our way lay through one of tlie most
fertile and extensive plains we had yet beheld in the East.
Although not a sixth ])art of this j)lain is cultivated, yet where it
was tilled, tiie crops of corn, which were about a foot high, looked
most luxuriant. I do not think we passed a dozen head of cattle of
any kind, but the monotony of the ])lain is occasionally relieved bv
groves and clumps of aged magnificent olives, which give it quite the
appearance of a well-laid out l^iglish park or demesne.
Most of these olives nnist be centuries old from their great size
and proverbial slowness of growth, and are, probfibly, the lineal
descendants of those we read of in David's time, which were so
plentiful in the low plains that Baal-llanan the Gadite was placed
as overseer over them.
216 THE JEWS OF THE NINETEENTH CENTURY.
Numbers of tall white storks paced about through the groves like
so many spectres enjoying their solitary grandeur amid the scenes of
other days. The day was delightful ; a light breeze refreshing the
traveller and the weary pilgrim as they journeyed to the Holy City ;
the fields were decked with thousands of gay flowers; the scarlet
anemone, and a beautiful specimen of red tulip,* intermingled with
the white cistus, the pink flox, and the blue iris, and with crimson
and white asters, asphodels, and lilies, forming an enamelled carpet
that perfumed the air, and offered a scene replete with everything
that could gratify the eye or charm the imagination.
This plain of Sharon is about fifteen miles broad, and nearly
twice as many long, bordered on one side by the blue waters of the
Levant, and the rugged hill country of Judea on the other. How
writers could have described this " goodly land " as so unfertile as
to warrant the assertion of Voltaire, that he would not receive a
present of it from the Sultan, I know not, as the appearance of this
plain would alone refute so great a misrepresentation. (Pages 170
—173.)
We rode over the lovely vale of Sharon, still producing those
roses f whose beauty and fragrance have been described by Solomon J
in the sweet strains of Hebrew poetry. Around us was an atmo-
sphere such as can only be perceived and breathed in the East — no
palpable sky, no cloud traversing a canopy definite in extent, but an
ethereal expanse about and above us, terminating only where the
powers of vision fail, and creating the thought that we looked into
the regions of boundless space. No detached houses and but two
villages are within view on this part of the plain. One of these,
Gazoor, and another called Betafafa, are but a few cottages standing
upon low hills, as the few rising grounds on this immense plain
would be always made use of in a country so long the seat of war.
The former was originally fortified, and some of the works still
remain standing. It has a pretty mosque, and by the road side a
handsomely constructed fountain containing the clearest water.
Beside the fountain is a chained cup for the traveller's use.
After two hours' ride we got a view of Ramlah, marked by its
high tower ; and a few miles to the left lay Lyda — the scriptural
Lidda, — the minaret of whose mosque may be seen at a great
distance. Ramlah, the ancient Arimathea, is about twelve or
fourteen miles from Joppa, or about three hours' ride, distance being
measured in this country by hours. It is pleasantly situated, sur-
rounded by thick groves of olives and some palms ; fine crops of
* The tulip is a flower of Eastern growth and highly esteemed; thus,
in the Ode of Messhe, " The edge of the bower is filled with the light of
the ahmed, among the plants the fortunate tulip represents its com-
panions."
f Much has been written and many opinions expressed regarding the
rose of Sharon. I agree in opinion with those authors who state, that
it is not a rose, but a cistus, white or red, with which this vale in par-
ticular, and other parts of Judea abound.
t Solomon's Song ii. 1.
■\V1LDe's travels in PALESTINE. 217
corn, beans, and most luxuriant tobacco, border tbe suburbs — the
enclosures are divided by the impenetrable nopals. It was the
Christian Sabbath, and numbers of the inhabitants were lying in
groups among the plantations, basking in tlie sun. The men in
their long silk gowns, fur-trimmed cloaks, and dark wide-spreading
turbans ; the children, some of whom were exceedingly beautiful,
frisking about in the warm sunshine; and the women, clothed in
long white robes with a red border, and black silk face covers,
sitting by themselves in little coteries under tiie shady olives, and
the different groups of pilgrims, in the costume of their several
nations, resting after their morning's toil — these, with the sur-
rounding country and its associations, formed a highly picturesque
and imposing scene as we entered the town. (Pages 174, 175.)
We again set forward on our journey towards Jerusalem. The
plain on which llamlah stands extends further eastward for about
five or six miles, and then the land rises in gentle slopes towards the
mountains, still, however, retaining its verdure, its beauty, and its
fertility. This part of the country was well cultivated, but the crops
of wheat, oats, millet, and barley, were all suttcring from extreme
drought, for no rain had fallen for a long time. On this account
the barley was in ear, thougli it was not more than eighteen inches
high.
The hill country is entered by a narrow pass at a place called
Ladron, where are the remains of an old fort and the gothic arches
of a large church. The former was probably erected as a resting-
place, and also a defence for the pilgrims, as this spot has ever been
the haunt of the Arab robbers.
Several flocks of gazelles bounded across our path, and numerous
herds of small black goats, with long silken hair and beautiful
pendant ears almost reaching the ground, followed the steps of the
goatherd as he led them along the different mountain-passes. The
tinkling of their little copper-bells, when heard among those solitary
liills through which our road lay, had a pleasing effect, and helped
to beguile the tedium of the way.
We had reached the hill country of Judea, and a complete change
came over the scene. The eye was no longer refreshed with the
vei-dant sward and the beauty of the plain which we had traversed
after leaving Joppa. The hum of bees, the low of cattle, and even
the music of the goat's-bell, was no longer heard.
A solemn wildness reigns in those elevated regions, the hills of
•which rise in amphitheatres, or rather in concentric circles, one
above another. The strata of grey limestone protrudes its naked
head through these hills at regular intervals, like so many seats in a
stadium. There is no vestige of human beings, and the road be-
comes a mere horse-track, with scarcely room for two to pass abreast ;
yet the dreariness and monotony of the view is occasionally re-
lieved by vallevs and ravines clotlied with low woods of dwarf oak,
which was then putting forth its young leaves and long green catkins ;
and here, for the first time in our travels, we met the thorn
218 THE J^WS OF THE NINETEENTH CENTURY.
becoming white with blossom, and reminding us of the lawns and
hedge-rows of our own far distant homes.
A few fields of corn showed by their fertility, caused by the
moisture which is more abundant on these elevated regions than
on the plains, what could still be effected by cultivation on the lime-
stone soil of Judea, and on the terraces between each band of rock,
which act as so many retaining walls. Much was originally, and
much could still be effected in the growth of the vine and the olive
on the sides of these hills. Those who exclaim against the unfer-
tility and barrenness of this country should recollect, that want of
cultivation gives it much of the sterile and barren appearance which
it now presents to the traveller. The plough in use in that country
is one of the rudest instruments of any implement of the kind that
I have ever seen. It resembles the ancient Egyptian plough, and
it does little more than scratch the soil, making a furrow scarcely
three inches in depth. (Pages 180 — 182.)
An hour and a-half s ride brought us to the Terebinthine Vale,
memorable as the battle-field on which the stripling son of Jesse
prostrated the vaunting champion of the Philistines. A narrow
bridge here crosses a small stream, in which it is said the youthful
wanior filled his scrip with the smooth pebbles, one of which laid
Goliath in the dust, and achieved a glorious victory for the army of
Israel. The scene instantly calls to mind the position of the two
armies placed upon opposite hills, with a valley running between.
The hill to the left is now occupied by a considerable village of
low square Arab huts. Along the banks of the rivulet are some
lovely gardens, adorned with apple-trees, apricots, almond-trees,
orange and acacia-groves, together with rose laurels, figs, and syca-
mores. (Pages 185, 186.)
Hippolite, oiur guide, now informed us that we were approaching
near the Holy City, when all became excitement; enthusiasm
appeared in every face, anxious hope beamed in every eye, each
pressed forward beyond his neighbour. We quickened our horses'
paces, and every turn and rising ground upon the road was gained
with accelerated speed in order to catch a distant view of the city.
At length we arrived at an old marabut, where the coimtry became
more level, but still presenting the same stony character, and here
we caught the first glimpse of Jerusalem, at about a mile's distance.
The first object that attracted our attention, was a line of dead wall,
flanked by two or three square towers, above which could be dis-
tinguished a few domes and minarets. Such is the appearance which
the city presents when seen from this point. Beyond the city, on
the eastern side, rose a three-capped hill, whose highest point was
surmounted by a white dome and one or two straggling buildings ;
its sides, which were studded with low shrubby plants, exhibited a
brown and rugged aspect. This is the memorable Mount of Olives.
Our party reined their horses and stood in motionless silence for
some minutes, gazing on the scene.
The expectations we had formed respecting the appearance of
THE CHURCH OF ST. JAMES. 219
Jerusalem were disappointed, l)ut our enthusiasm had not in the
least degree abated. For myself, I confess that as I gazed upon the
north-western angle of that soHtary wall, sorrow came over my heart ;
no living thing could be seen on tlie intervening ground ; nothing
stirred ; and solitude seemed to reign within its walls. It was then
approaching towards the close of day, and everything we saw
appeared lone and desolate ; so quiet and solitary did the city
ap])ear, that it looked as if its inhabitants had been asleep for years,
and that Me liad come to awaken them from their slmnbers. As we
approached the city, the line of wall which we had first seen opened
out and extended to the right.
We passed the upper pool of (Jihon, and met a few Arab crones
going with their pitchers on their heads to draw water from a neigli-
bouring well. They appeared like so many of those witches de-
scribed in works of fiction, coming forth to meet us from the silent
city. Turning a sharp angle of tlie wall, we reached a large massive
square-building commonly called the Castle of David, and now the
citadel of tlie modern city. To the left of it is the Jaffa gate, which
was guarded by a few ligyptian soldiers, who oflered no obstruction
to our entrance. (Pages 187 — 189.)
Cf)e orijurcfj of ^t fames.*
It is a remarkable feature of the times in which we are
privileged to live, that God has graciously i)ut it into the
hearts of many of his servants " to take pleasure in the
stones of Zion and to favour the dust thereof."
Many of those who pray for the coming of tlie kingdom of
Christ, remember the promise that tells us that when the
mountain of the Lord's house shall be established in the top
of the mountains, and all nations shall flow unto it, the "law
shall go i\)rth out of Zion, and the word of tlie Lord from
Jerusalem," and thus they begin to " ask concerning the
Jews that have escaped, that are left of the captivity and
concerning Jerusalem," and " they are grieved for the afflic-
tion of Josepli."
* " The Church of St. .Tames. The Primitive Hebrew Christian
Church of Jerusalem ; its History, Character, and Constitution. By the
Rev. J. B. Cartwright, A.M., Minister of the Episcopal Jews' Chapel.
London : Wertheim, Paternoster-row. 1842."
L 2
220 THE JEWS OF THE NINETEENTH CENTURY.
After centuries of wilful and shameful neglect, some begin
to feel that it is a sin to pass by on the other side, and to
treat Zion as an outcast whom no man seeketh after. They
read the promise that "the city shall be builded upon her
own heap, and the palace shall remain after the manner
thereof" and they inquire concerning her desolations, and
they ask what is " the manner " of the place concerning
which the Lord hath given so many promises of good ?
Such inquirers will read this book with the greatest interest.
The present state and condition of the dispersed of Judah
is indeed but imperfectly understood, and scarcely anything
is known by most persons of the Church of Christ among
the circumcision, as existing after the closing of the sacred
canon. There are, doubtless, many who feel a wish to
become acquainted with the history of this most interesting
portion of the Universal Church, who have looked in vain
for information from most of the popular writers on eccle-
siastical history. A few very imperfect notices are all that
they can collect from the books usually found in our hbraries.
But in this moderate-sized volume they will find much in a
short compass.
The work, which is very appropriately dedicated to the
Right Reverend the Bishop of the United Church of
England and Ireland at Jerusalem, is divided into eleven
chapters, which treat on the following subjects : —
Chapter I. Foundation of the Church of Jerusalem.
Chapter II. Purity and Devotedness of the Church of Jerusalem,
Chapter III. Constitution of the Church of Jerusalem.
Chapter IV. National Character of the Church of Jerusalem.
Chapter V. Precedence and Authority of the Church of Jerusalem.
■ Chapter VI. The Episcopate of St. James.
Chapter VII. The Episcopate of Symeon.
Chapter VIII. Closing History and Dispersion of the Church of
Jerusalem.
Chapter IX. Remnant of the Hebrew Church.
Chapter X. The Hebrew-Christians of the Fourth Century.
Chapter XI. Concluding Observations.
It is ({uite impossible tc convey an accurate idea of the
THE CHURCH OP ST. JAMES. 221
manner in which these subjects are treated by merely giving
sliort extracts. It is a work of much reseai'ch, and gives a
condensed view of tlie testimony of history, on many ques-
tions which require the serious attention of every member of
that Church whicli has been founded by Clirist and his
apostles.
Want of room compels us to omit all notice of the first
four chapters, where we find many important historical
remarks, tending to elucidate the account of the original
constitution of the Church at Jerusalem as contained in the
New Testament.
Chapter V. contains many statements concerning the
respect which was paid in those primitive times to the
Church at Jerusalem, which well deserve the serious atten •
tion of every one, as showing, indisputably, how utterly
groundless the claims of Rome are, to anything like su-
premacy among the Churches of Christ.
The statement of Eusebius, of the election of the successor of
St. James, written at a period when there was no temptation to exalt
the primitive CInu-ch of Jerusalem, and no tendency unduly to
honour the memory of a Hebrew episcopate, shows tliat nearly 200
years after its extinction there was a strong traditional sense of its
pre-eminence and distinction. He mentions tliat it was reported
" that the apostles and disciples of oiu- Lord who were yet alive, met
together from all parts in tlie same place, together also with the
kinsmen of our Lord according to the flesh," in order to appoint a
worthy successor in this see.
But the (luthorUii actuulhj exercised by the Cburch of Jerusalem
is perhaps one of the most remarkable circumstances connected with
its history. No general council ever gave the law so decidedly to
the great body of the catholic Church, as did the Synod of Jerusalem ;
no decision was ever considered so universally binding as its decrees.
Tiie Church of Jerusalem by its sole decision settled the
greatest question of doctrine and practice that ever agitated the
Christian world. (Pp. 115 — 117.)
The memory of this ancient Church ivas held in high veneration
long after it had ceased to exist in its original character. Hitherto
we have had the testimony of the Word of God to the great respect
and affection with which the ('hurch of Jerusalem was regarded by
the various Churches which the apostles had gathered, and which
looked up to it as their common parent. We find that not only
immediately after the close of the sacred history, but many years
after the dissolution of the original Hebrew Church, its memory was
222 THE JEWS OF the NINETEENTn CENTURY.
lield in honour by the Church ; and more especially that the Gentile
Church of Jerusalem, which was founded upon its ruins, claimed a
portion of the respect due to so distinguished an origin. The
Gentile bishops of JEVia, and of Jei"usalem when the ancient appel-
lation was restored under a Christian emperor, delighted to trace
their descent from St. James and his Hebrew successors, and eagerly
claimed the honour of filling the chair which he had occupied.
The celebrated Cyril of Jerusalem, who was bishop there in the
fourth century, and who preached his catechetical lectures, which
are still extant, in churches erected near the spot where the
Redeemer suffered and died, evidently takes every opportunity of
identifying the Church over which he presided, with the primitive
Church of St. James. On one occasion, when laying down the
Scripture rule respecting things offered to idols, he says, " Concern-
ing these meats, not I only, but the apostles also before now, and
James the Bishop of this Church, have taken thought." And again,
discoursing upon the resurrection, and the abundant evidences of it,
he says, '• Ihen he was seen of James, his own brother, and first
bishop of this diocese. Seeing then that such a bishop originally
saw Jesus Christ when risen, do not thou his disciple disbelieve
him." (Pages 127—129.)
Whilst we have scriptural evidence that the Hebrew Church of
Jerusalem, luider the episcopate of St. James, and during the con-
tinuance of the Jewish commonwealth, enjoyed pre-eminence and
authority over the other Christian Churches, of which she was the
acknowledged mother and mistress, we have no authority whatever,
either scriptural or ecclesiastical, for believing that the same position
was ever occupied, or the same honour ever paid to any other
Church. The supremacy of the Church of Jerusalem was suspended
and not transferred. The Church of Rome has indeed set up a
counterfeit claim to be a second Jerusalem, if not her superior, and
that claim has been gradually enforced, by artifice and power, over
a large section of the Church ; but at the same time it has been
met b}' a firm and undeviating protest and resistance from the
Eastern Churches under all their privations and sufferings. The
Word of God leads us to expect that the Church of Jerusalem shall
yet again flourish, and resume her proper and destined pre-eminence
in a Christianized world ; when her purity and her light shall shine
with more than original splendour. "The mountain of the Lord's
house shall be established in the top of the mountains, and shall be
exalted above the hills ; and all nations shall flow imto it." At that
time, " Many people and strong nations shall come to seek the Lord
of hosts in Jerusalem, and to pray before the Lord." Our blessed
Lord himself appealed to the language of prophecy, as declaring
that the house of the Lord at Jerusalein shall yet "be called a
house of prayer for all people." (Pages 132 — 134.)
The episcopal labours of St. James terminated in the same
way as those of many others of the faithful and devoted
THE CHURCH OP ST. JAMES. 223
followers of a suifering Saviour. He was called to glorify
God by martyrdom : —
The martyrdom of St. James is ascribed to the eflfect of his
preaching and living, upon the distinguished men of that day,
many of whom received the Gospel; in consequence of which,
" there was a disturbance among the Jews, and among the Scribes
and Pharisees, who said there was danger, lest all the people
should think Jesus to be the Christ. Coming therefore to James,
they said, We beseech thee to restrain the error of the people. We
entreat thee to persuade all tliat come hither at the time of passover
to think rightly conceniing Jesus ; for all the people and all of us
put confidence in thee. Stand, therefore, upon the battlement of
the temple, that being placed on high thou mayest be conspicuous,
and thy words may be easily heard by all the people. For because
of the passover all the tribes are come hither, and many Gentiles.
Therefore the Scribes and Pharisees before named placed James
upon the battlement of the temple, and cried out to him and said,
O Justus, whom we ought all to believe, since the people are in
an error, following Jesus who was crucified, tell us 'What is the
gate of Jesus ? ' And be answered with a loud voice, ' Why do ye
ask me concerning the Son of Man; he ever sitteth in the heaven,
at the right hand of the great power, and will come in the clouds
of heaven.' And many were fully satisfied, and well pleased with
the testimony of James, saying, ' Hosanna to the Son of David.'
But the same Scribes and Pharisees said one to another, We have
done v/rong in procuring such a testimony to Jesus. Let us go up
and throw him down, that the people may be terrified from giving
credit to him. And they inmiediately went up and cast him down,
and said, Let us stone James the just. And they began to stone him,
because he was not killed with the fall. But he turning himself,
kneeled, saying, ' I entreat thee, O Lord God the Father, forgive
them, for they know not what they do.' As thej* were stoning him,
some one said, 'Give over; what do ye ? The just man prays for
you.' And one of them, a fuller, took a pole which was used to
beat cloth with, and struck him on the head. Thus his martyrdom
was completed Tliis James was a true witness to Jews
and Gentiles that Jesus is the Christ. And soon after, Judea was
invaded by Vespasian, and the people were carried captive." (Pp.
166—170.)
The following is the account which Mr. Cartwright gives
of the Christians during that most awful period, when the
Holy City was permitted to feel the wrath of the Almighty
in the fullest measure : —
The Jewish nation were now rapidly filling up the measure of
their iniquities. The oppression of Florus, the Roman Governor,
242 THE JEWS OF THE NINETEENTH CENTURY.
and the factious spirit of party amongst tlie Jews, led to a violent
and bloody insurrection. This nuist have been a tryini^ period to
the Christian Israelites. Cestius Gallus, the Roman President of
Syria, after taking a few cities of comparatively little importance,
laid siege to Jerusalem ; and it is the opinion of Josephus, the
Jewish historian, that if he had made a resolute assault upon the
city he would easily have taken it, and put an end to the war. In-
stead, however, of taking this decided step, he retired from before
the city, and sustained a defeat in an attack of the exasperated
Jews. This closed the door of reconciliation with their Roman
masters, and accordingly both sides prepared for a fierce conflict.
In this interval, so remarkably ordered l)y Divine Providence,
Josephus states that many of the most distinguished of the inhabi-
tants forsook the city, and though he does not mention the Christians,
they were undoubtedly of the number. It is related by Christian
wi-iters that they retired to a city called Pella, on the eastern side
of the Jordan. Eusebius states that the whole congregation of the
Church in Jerusalem, according to a Divine warning given to certain
eminent persons before the war, were commanded to depart out of
the city, and inhabit Pella, beyond Jordan. And Epiphanius, in
allusion to this event, says in one place that they were warned by
an angel, but in another that they were forewarned by Christ. It
was clearly the opinion of the ancient Church that the Church of
Jerusalem was under the special care of Providence, and that its
members were directed to avail themselves of the favourable oppor-
tunity which occurred of saving themselves from the overthrow of
the city, in conformity with the words of our Saviour, " Let them
which be in Judea flee into the mountains."
The presence of the Church had been hitherto the defence of
Jerusalem ; and the removal of the faithful band of Hebrew-Chris-
tians was like the removal of Lot from the devoted cities of the
plain. The forbearance of God was manifested towards the nation
of the Jews by the preservation of the Church in their metropolitan
city. Thus Eusebius speaks of " the endearing goodness of the
most excellent providence of God, deferring the destruction of the
unbelieving Jews full forty years after their most audacious wicked-
ness committed against Christ. During which space many of the
apostles and disciples (and James himself, the first bishop there, who
was called the brother of our Lord) being yet alive, and making
their abode in the city of Jerusalem, continued to be a most impreg-
nable fortification to that place."
It is said that many of the Jews were so struck with the evident
interposition of God in the preservation of the Christians, that they
were induced in consequence to embrace the Gospel at this time.
(Pages 178—182.)
After tliis sad event, the Christians, who had been thus
wonderfully preserved bj the good hand of God directing
their steps in the time of danger, returned "under the
THE CHURCH OF ST. JAMES. 225
guardiansliip of their bishop, the holy Symeon, to tlie
beloved spot now a heap of ruins."
Symeon was, after many years of peace, called to tread in
the steps of his predecessor St. James, by glorifying God in
martyrdom ; for an account of wlaich see pages 188 — 190.
The following is the list of bishops who presided over the
see of Jerusalem : —
Eusehius informs us that lie could fnul no authentic record of the
leilgth of time durin<i^ which the l}isho])s of Jerusalem severally
occuj)ied that see. After the death of Symeon they seem to have
followed in rapid succession. The names, however, of thirteen have
been preserved, who, like their distinguished predecessors, James
and Symeon, were by birth Hebrews, wlio had sincerely embraced
the knowledge of Christ, and who were judged worthy by those who
were then competent to judge of such matters, to be advanced to
the Episcopal office.
The following is the entire list : —
1. James, the brother of our 8. Matthias;
Lord; 9. Philip;
2. Symeon; 10. Seneca;
3. Justus; 11. Justus;
4. Zacchseus ; 12. Levi;
5. Tobias; 13. Ephres;
6. Benjamin; 14. Joseph;
7. John; 15. Judas.
All these bishops were of the circinucision, and during their oc-
cupancy of the Episcopal office, the whole Church of Jerusalem,
consisting of believing Israelites, adhered to their national customs,
and continued stcdfast in the faith of Christ. This testimony to the
purity of this remarkable Church at the ))eriod of its dissolution is
the more important, as it evidently embodies the generally received
opinion of tlie ancient Church of the Nicene period, when there was
no prejudice in favour of Jewish practices or claims, and no ten-
dencv to judge too favourablv of Jewish Christianity. (Pages 201
—203.)
It is much to he regretted that ancient history does not
give us anything more than the names of numy of tliese
individuals.
But we must hasten to the closing history of this remark-
able Church.
They were banished from the land of their fathers, and forbidden
even to set foot on the country about Jerusalem, except when on the
anniversary of the destruction of the city, by Titus, they were
L 3
226 THE JEWS OF the nineteenth century.
subsequently permitted to purchase a transient glimpse of the
hallowed spot, and to bewail their city and temple.
The Emperor's new town, which had probably suffered during the
war, was now com])leted, entirely cleared of its old inhabitants, and
colonized by strangers; the once honoured name of Jerusalem was
suppressed, and the Roman appellation of vElia Capitolina was sub-
stituted.
The Hebrew-Christians were included in the Imperial interdict on
account of their national adherence to the law of Moses, and were
in consequence shut out from the new city. They once more
retreated to Pella, and the neighbouring parts of Pei'sea, where they
existed for two or three centuries longer, until after the age of
Constantine.
It is not uncommon to represent the Church of Jerusalem as at
this time having abandoned her national distinctions at the bidding
of a Heathen oppressor, with the exception of an indignant
minority, who retired to Persea. But there does not appear to ho
any authority for this sweeping statement. It seems much more
correct to say that the ancient Hebrew-Clu-istian Church of Jeru-
salem was cast out and dispersed, that the succession of St. James
was at an end, and that a new Church was formed in its place from
amongst the Gentile inhabitants, which was subsequently joined by
individual members of the ancient Church. (Pages 209 — 211.)
The remnant of the venerable Church of the Circumcision con-
tinued to inhabit Persea, where, under their original name of
Nazarenes, they retained both their faith in Christ and their
adherence to the Mosaic institutions. Though liable to be misunder-
stood by Gentile Chi-istians, and often confounded with the Ebionite
heretics which sprung up among themselves, they were still looked
upon as brethren by the Church, and were recognised in the time of
Jerome, towards the close of the fourth century, as sound in the
faith, (Page 215.)
We earuestly hope that these extracts will suffice to in-
duce many to read the book with that care and attention
which it deserves ; and that it will serve as a guide to
theological students in prosecuting their inquiries in this
most important bi'anch of ecclesiastical histoiy. As the
author has carefully consulted the best writers on the
different subjects treated of, and the authorities referred to
are cited at the bottom of the page, the work will doubtless
be prized by those who may wish for still further infoi'mation
concerning this venerable Church, which has been so
severely tried, but, through God's mercy, has been so won-
elerfully revived in our days.
227
**Ct)e Spirit of fuMisin/'*
Tnis work consists of a series of essays on that striking
passage of Scripture, Deut. vi. 4 — 9, (" Hear, Israel : the
Lord our God is one Lord : And thou shalt love the Lord
thy God with all tliine heart, and with all thy soul, and with
all thy might," &c.), which is frequently repeated in the
services of the synagogue with the greatest solemnity.
The writer is Miss Aguilar, an English lady of the
Jewish persuasion, whose literary labours wei'e recently
noticed in the " JeAvish Litelligence," on the occasion of her
publishing, three years ago, an English translation of a
Spanish work of Isaac Orobio, under the title, " Israel
Defended." (See "Jewish Intelligence," May, 1839.)
In the work now before us, the writer does not, however,
confine herself to the consideration of the passage of Scrip-
ture quoted above, but treats on a great variety of subjects,
as may be seen from the following table of contents : —
jChap. 1. The Avowal of Unity considered as it regards the
Jewish Nation. Chap. 2. Definition of the word Heart — Love of
God, considered as it regards the Affections. Chap. 3. Definition
of the word Soul — Love of God, considered as it regards the
intellectual and vital Principle of Man. Chap. 4. Definition of
tlie word Might — Love of God, considered as it regards our
domestic and social Duties. Cliaj). '). Brief Review of the Com-
mandments, and tlie social Duties therein comprised. Cliap. (J.
Hints on the Religious Instruction of the Hebrew Youth. Chap 7.
The Spirit of Religion, regarded as pervading and guiding our
Conversation, profane Reading, Admiration of tlie Works of
Nature, &c. Chap. 8. The Spirit and the Forms of Judaism,
considered separately and together.
Miss A. discusses these different topics in a very animated
style, and many of her remarks are striking and important.
* ■jK-nc yo©. " The Spirit of .Judaism." By Grace Aguilar, of
Hackney, England. Edited by Isaac Leaser, Philadelphia. Phila-
delphia : published at No. 1, Munroe-place. 1842.
228 THE JEWS OF THE NINETEENTH CENTURY.
She objects very decidedly to the traditions of the rabbies ;
but the American editor, Mr. Leeser, has added several
qualifying remarks on this subject. Thus, page 21, the
author says, —
Were the Jewish rehgion studied as it ought to be by its professors
of every age and sex; were the Bible, not tradition, its foundation
and defence ; were its spirit felt pervading the inmost heart, giving
strength, and hope, and faith, and comfort, we should stand forth
firm as the ocean rock, which neither tempest, nor the slow, still,
constant dropping of the waters can bend or shake.
But Mr. L. observes, in his note, —
I fear Miss A. has imbibed too strong a prejudice against
tradition I am no advocate for any abuses introduced
under Rabbinical ride ; but I am far more opposed to the notion of
certain moderns, who would reject all for a few blemishes, incident
more to the times in which our teachers lived and taught, than to
any absolute defects in their systems. No one would pidl down his
house because a few stones were discoloured, when a slight labour
might remedy the defect. So let us be cautious how we reject
tradition, because of the few incongruities it may present.
In his preface, Mr. L. says, —
That many things may have crept in in process of time, neither
warranted by the strict letter of the law, nor necessary for any
useful purpose, I will neither deny nor affirm, for this is not the
place to do so; but this much may be asserted, without fear of con-
tradiction, that without traditional authority there could be no
Jewish conformity ; since others use the Bible as well as we do, and
still their conduct is so totally different from ours. Now, what
constitutes this difference but our mode of interpretation ? And
whence is this derived, but from tradition? I regret that the small
space I am necessarily limited to in this preface, prevents me from
enlarging on the subject; but I may say, once for all, that the
Jews are not safe unless they abide by the doctrines which have
been handed down as derived from, and based upon, the Bible; and
though all may not be able to get a comprehensive knowledge of
the minutiffi of the laws, it is scarcely to be doubted that there will
be always educated men whose business it is to devote their whole
attention to their religion, and to be at all hours ready to show the
people the way they should go, and to distinguish between the clean
and the unclean, no less than between the morally right and
wrong.
Miss A. enforces the duty of studying the Bible, and
insists upon its importance in a very appropriate manner.
She says, —
We allude not to the oral law, nor would we enter into the wide
"the spirit of JUDAISM." 229
labyrinth of pros and cons, witli which this question is now agitating
the whole Jewish nation. Our aim is simply to explain the words
of the JjinLK — to prove those words are not the words of finite
man, but the inspiration of a merciful Father, whose omniscience,
aware of the wide barrier which sin would raise between his people
and himself, permitted and inspired his chosen servants to compile
a volume which would be the ladder between earth and heaven ;
the uniting link between the inmiortal spirit and its immortal
resting-place ; the message of love from a pitying Father to hia
repentant and believing children. This is the Bible, the whole
Bible, not the Mosaic books alone. In them we find our guide to
the religion and morality most pleasing unto God. If that religion,
that morality, were the work of man, why sliould it have thus out-
lasted every other in the world 1 Egypt, Greece, Rome, boasted
each their lawgivers, their archives, their glories ; yet all have
passed awaj', and not a trace remains, save those stupendous monu-
ments of antiquity which tell us "such things have been." Is it so
with the law of Moses, with the people he was the instrument of
redeeming? Scattered they are indeed, all over the known world;
but that very dispersion is the unanswerable proof of the truth and
inspiration of the Bible ; for the law, in its essentials, is as it was
vouchsafed, and a prophecy in this dispersion is strikingly and
mournfully fulfilled. (Page 31.)
And again, page 51 : —
The Bible is the foundation of religion. In It we find the history
of the past, the present, and the future; laws to guide us;
threatenings awfully fulfilled; promises to soothe, console, and bless
us. Those who deny its Divine truths are neither Jew nor Christian,
for the acknowledgment of its divinity is equally binding to the one
as to the other. But the great evil under which the Hebrew nation
is still suffering, is not so much the denial as the neglect of this
precious Word. We are in general ])erfectly satisfied witli reading
the Parasas ;ind Ilaftorahs marked out as our Sabbath portions. The
other parts of tlie Bible rest utterly unknown. Brought out on the
Sabbath fur the brief space of half an-liour, the portions are read
and hastilv discussed as a completed task, bringing with it no
pleasure and little profit. Even this is but too often neglected, and
we adhere to the forms and ceremonies of our ancestors scarcely
knowing wherefore, and we permit our Bibles to rest undisturbed on
their shelves, not even seeking them, to know the meaning of what
we do. Others again, earnest in the cause, yet mistaken in the
means, search and believe the writings of the rabbles, take as
Divine truths all they have suggested, and neglect the Bible as
not to be compared with such learned dissertations. And why
should tliis be ? Why should the Bible be so shunned by that people
to whom it was peculiarly intrusted?
And again,
It is no light task we undertake, when in lowly faith and earnest
230 THE JEWS OF THE NINETEENTH CENTUET.
prayer we commence the study of the Bible. The wisdom of
philosophy, its acute perception, powerful reasoning, the deep
research, the toiled for knowledge of the student, will not avail us
here. We must come lowly-minded and simple-hearted, even as
little children who read and believe. Much we know there is
which, in our present imperfect state, we cannot hope fully to
understand; if all were open to our eye and mind there would
be no exercise of faith, and we know that faith is accounted
righteousness. But much that at first reading may seem obscure,
becomes clearer every time we read. No one can sa}^ he has read
the Bible, who has perused its pages once. The evidence of those
who have made that book their companion through threescore and
ten years, who have perused it and re-perused it, and each time
found something new, some new consoling promise, which they had
observed not in former readings, is an unanswerable proof of its
inexhaustible fulness. It is not one perusal which will open to us
the fountain of living waters contained in the Bible — nay, the first,
the second, and to some minds, perhaps, even the third reading will
end in discouragement and sadness. We may have found little to
reward our toil, little to afford us strength or consolation, or to
convince us it is a message of mercy addressed to us not as a nation
alone, but individually. We must persevere, we must read on and
on, still in trusting faith and prayer; and the answer will be given,
the blessing of the Lord will be upon us, "converting the soul,
making the simple wise, rejoicing the heart, and enlightening the
eyes," even as He hath promised. No one has ever thus read the
Word of his God who will refuse evidence as to its holiness and
beauty ; Hebrew and Christian will alike unite in proclaiming it
Divine. (P. 58.)
But although the author speaks thus forcibly of the "Word
of God, and has learnt to distinguish between the dictates of
inspiration and the teaching of fallible man, she has over-
looked a most important and essential part of the Bible.
The manifestations of God, as set forth in the volume of
truth, are in fact denied by her. She says, page 7 : —
And therefore we cannot embrace the creed of the Nazarene,
which not only inculcates division in the immaterial essence, but
that the Father was in heaven and the Son upon earth at one and
the same time.
The first objection, that Cliristianity " inculcates division
in the immaterial essence," scarcely requires a reply, as
Miss A. has obviously brought it forward without taking the
trouble to consult any of the standard writings of those
whose praise is in our Churches. If she will but listen to
the voice of those who worship Jesus, she will hear the
"the spirit of JUDAISM," 231
doctrine maintained everywhere, as it is in our Church, that
" there is but one living and true God, everlasting, without
body, parts, or passions,"
Until she can point to some " creed," some acknowledged
formulary which " inculcates division in the immaterial
essence," we need not endeavour to reply to an accusation
which is founded in a mistake, that a very little care would
have avoided.
But although Miss A, is altogether mistaken in this
charge, she is quite correct in saying that we believe " that
the Father was in heaven and the Son upon earth at one
and tlie same time."
But how can INIiss A. charge us with a denial of the iinity
of God on this account ? Does she herself mean to deny
the unity of God when she tells us, when speaking of the
giving of the law to Moses, page 127, " In that awful hour
the Eternal stood in a cloud in communion with his faithful
servant." We believe, as she does, that " the Lord came
down upon Mount Sinai " on that awful occasion, and that
consequently the place where he was actually, really, and
truly present, was so holy that the command became neces-
sary to " charge the people lest they break through unto the
Lord to gaze, and many of them perish."
If Miss A, can believe that the Eternal was thus really
and actually present in that cloud, without at all relinquishing
her faitli in the unity of God, it is worse than idle to charge
us with inconsistency in believing that God was in Christ
re<!onciling the world unto liimself.
The great question, whether Jesus did indeed come forth
from the Father, cannot possibly be thus decided by any
objection grounded on the doctrine of the unity of God,
According to the Pentateucli, God was " on the Mount "
(Exod, xix. 18 — 24), was "in the midst of the bush"
(Exod. iii. 4), and it is as clear and manifest as any proposi-
tion can possibly be, that if the Eternal did thus condescend
to be actually present here on earth on those occasions, no
232 THE JEWS OF the nineteenth century.
man can conclude beforehand that he did not again condescend
on another occasion to be present here on earth. It is,
therefore, the bounden duty of Miss A. and of every one,
carefully to read and consider the history of Jesus of Naza-
reth ; and if they do tliis, they "will find that " the works that
he did bear witness of him, that the Father hath sent him."
No one ought, without serious and earnest deliberation, to
admit that the great God who made all things, did wonder-
fully condescend to manifest himself to Moses, and literally
and truly cause him to hear his voice ; but if we have
proper and sufficiejit grounds for believing that God did
" call unto him out of the bush," then are we bound also, as
we hope for mercy at his hands, to inquire with the utmost
diligence and earnestness what hath God said. No one
ought lightly to admit that Jesus is Immanuel, God with
us ; but if the dead did hear his voice, if the veil of the
temple was rent in twain from the top to the bottom, and
the earth did quake, and the rocks rent, and the graves were
opened, and there was darkness over the whole land from
the sixth unto the ninth hour at the crucifixion, if Jesus
indeed did miracles which no man can do, unless God be
with him, then it is at our peril if we do not believe on him
who was and is " the messenger of the covenant," the
"angel of God's presence ;" and it will be vain to endea-
vour to excuse such disobedience to God by any zeal for any
other doctrine, however solemn and true.
Miss A. has learnt to shake off many of those prejudices
against Christians, which the unjust and unkind treatment
shown towards Israel have, in too many instances, tended to
foster and encourage. She says : —
Are we not universally allowed to be a standing miracle, a living
witness of the Lord and of his Word .' Do not the enlightened and
earnest members of the Protestant Church all acknowledge their
final redemption will be in some way connected with the restoration
of Israel ? Do not the truly religious of all sects look upon us with
feelings near akin to admiration and awe, aye, and even love 1 And
shall we, who belong to this holy people, be ashamed of the faith we
profess — shall we seek to hide and to deny it 1 Will not the love so
THE .TEWS IN CHINA. 233
graciously vouchsafed us appeal to our inmost hearts, and call upon
us in very truth to love Him who hath so loved us? Can we be
lukewarm in His cause, careless in prayer, silent in praise? (P. 16.)
If, however, she will but study the New Testament
itself, she will soon perceive that all her endeavours to
instruct her nation can be but of little avail as long as she
founds them upon any supposed superior purity in her faith,
as it regards the first and fundamental article of our creed.
She has done much by exhorting her nation to reject tradition
and to study the Bible ; if she and they do this, they will
assuredly find Him of whom Moses in the law and the
prophets wrote.
The author of this Avork has rendered a most important
service to the Church of Christ, by carefully searching for
information concerning a remarkable remnant of the seed of
Jacob who have long resided in the vast empire of China.
The state of the Jews in that country, as in many others,
has, to a very sad extent, exemplified the prediction of the
prophet, Avho describes the desolation of Israel by saying,
" This is Zioii, whom no man seeketh after."
China has hitherto been almost inaccessible to Christians
and to Christian missionaries, and the opportunities which
once presented themselves have been but sparingly improved.
In the meantime, that which might have been known con-
cerning the history, customs, and character of the " Jews in
China " has, for the most part, been strangely neglected and
overlooked.
* " The Jews in China, their Synagop^ue, their Scriptures, their
Histor}', &c. By James I'inn, author of ' Scphnrdim ;' or, History of
the Jews in Spain and rortugal. London : 13. Wertheim, Paternoster-
row. 1843."
234 THE JEWS OF THE NTNETEENTH CENTURY.
It is impossible for any one who feels any esteem for the
Word of God, or any regard for the promises of revelation,
to read tliis work without the deepest interest. As men and
as Christians, we naturally look to China with anxious in-
quiry and longing expectations as to the beneficial results
which may justly be expected to arise from recent events ;
and here we have an account of those whom G-od has pre-
served fi'om a remote antiquity as witnesses for himself in
that wonderful country. Though, like their brethren, still
in unbelief, stiU unacquainted with the import of the
promises contained in those oracles, of which they are the
depositaries, they nevertheless fulfil the high vocation and
stewardship to which their nation has been appointed. Amid
surrounding darkness and idolatry, they have preserved that
law which is given of God to be a schoolmaster to bring
them and the Heathens around them to him, who is the end
of the law for righteousness.
"We have long been accustomed to talk about the existence
of Jews in China, but the most profound ignorance has,
generally speaking, prevailed, especially in this country,
concerning their real state and condition.
JVIr. Finn's book is divided into five chapters, which treat
on the following subjects : —
" I. Discovery and Intercourse."
"II. The Synagogue."
" III. Scripture and Literature."
" IV. Insci-iptious, History, &c."
"V. Reflections."
The following is the account which Mr. F. gives of the
large synagogue in Kae-fuug-foo : —
The whole place of worship occupies a space of between three and
four hundred feet in length, by about one hundred and fifty in
breadth, comprising four successive courts, advancing from the east
to the synagogue itself at the extreme west.
The first court has in its centre "a large, noble, and beautiful
arch " (Pae-fang), bearing a golden inscription in Chinese, dedi-
THE JEWS IN CHINA. 235
eating the locality to the Creator and Preserver of all things. Tliere
are also some trees interspersed.*
Tlie second court is entered from the first, by a large gate with
two side doors, and two wickets beside them. Its walls are flanked
to the north and south by dwellings for the keepers of the edifice.
The third court has the same kinds of entrance from the second
as that has from the first. In its centre stands an arch like that in
the first court. Upon the walls, between the trees, are marble
tablets ( Pae-to(in) with inscriptions in Chinese. Part of this court
is flanked by commemorative chapels : that on the south, f in
memory of an Israelite mandai'in named Chao, the judge of a city
of second degree, who formerly rebuilt the synagogue after its
destruction by fire : that on the north, in memory of him who
erected all the present edifice. Tliere are also some reception rooms
for guests.
The fourth court is parted in two by a row of trees. Half way
along tliis line stands a great brazen vase for incense, at the sides of
which are placed two figures of lions, upon marble pedestals; and
at the westward sides of these lions are two large brazen vases, con-
taining flowers. Adjoining tlie northern wall is a recess, in which
the nerves and sinews are extracted from animals slain for food.
The second division of this court is an empty space, with a " hall
of ancestors " (Tsoo-tang) at each of its sides to the north and south.
In these they venerate, at the vernal and autumnal equinoxes, the
worthies of the Old Testament history, after the Chinese manner,
but having merely the name of the person upon each tablet, without
his picture. The only furniture these contain are a great number of
censers ; the largest one in honour of Abraham, and the rest, of
Isaac, Jacob, the twelve sons of Jacob, Moses, Aaron, Joshua, Ezra,
and others, both male and female. In the open space between these
chapels, they erect their annual booths of boughs and flowers, at
the Feast of Tabernacles.
Then occin-s the synagogue itself, a building of about sixty feet
by fortv, covered by a fourfold and handsome roof, having a portico
with a double row of four columns, and a balustrade before it.
AVithin this edifice, the roofs (as usual in Chinese domestic archi-
tecture) are sustained by rows of pillars besides the walls. In the
centre of all is " the throne of Moses," a magnificent and elevated
chair, with an embroidered cushion, upon which they place the book
of the law while it is read. Over this a dome is suspended ; and
near it is the Wan-suy-pae, or tablet, with the Emperor's name in
golden characters, enclosed within a double line of scroll-work.
This, however, is surmounted by the inscription in Hebrew
letters of gold : —
* Probably stinted to a dwarf size, by an art in which the Chinese
take great delight.
f At the door of this chapel, or cell, is a figure of some animal, upon
a pedestal ; but what animal it was intended to represent, exceeded the
ability of Domenge to tell.
236 THE JEWS OF the nineteenth century.
HEAR, O ISRAEL :
THE LORD OUR GOD IS ONE LORD.
BLESSED BE THE NAME
OF THE GLORY OF HIS KINGDOM
FOR EVER AND EVER.
After tliis, a triple arch bears the following inscription, likewise
in Hebrew : —
BLESSED BE THE LORD FOR EVER.
THE LORD IS GOD OF GODS, AND THE LORD:
A GREAT GOD, STRONG AND TERRIBLE.
Then a large table, upon which are placed six candelabra in one
line, with a great vase for incense, having handles, and a tripod-
standing, half-way along the line. These candelabra are in three
different forms, and bear three different kinds of lights. Those
nearest the vase bear torches, the next on each side have candles,
and those at the extremities, ornamental lanterns. Near this table
is a laver for washing hands.
Lastly, the Beth-el, or Teen-tang (house of heaven), square in
outward shape, but roiuided within. Into this none but the rabbi
may enter during the time of prayer. Here, upon separate tables,
stand twelve rolls of the law, corresponding to the tribes of Israel,
besides one in the centre in honour of Moses, each enclosed in a
tent of silken curtains. On the extreme western wall are the tablets
of the Ten Commandments, in golden letters of Hebrew. Beside
each of these tablets is a closet containing manuscript books, and in
front of each closet, a table, bearing a vase and two candelabra.
The congregation when assembled for devotion are separated from
the Beth-el by a balustrade, some standing in recesses along the
walls. Against a column is suspended a calendar for the reading of
the law. (Pages 16— 20.)
It appears that the Jcavs in China have been most
remarkable in their stedfast and silent opposition to the
Heathenish forms of religious worship which have prevailed
around them.
Their alienation from idolatry is particularly striking, after so long
an exposure to the superstitions of the country, guided as these are
by Imperial influence. They refuse to take an oath in an idol
temple ; and the conspicuous inscriptions upon the walls and arches
proclaim their stedfastness in this matter, even upon that delicate
point of the Emperor's name, which in the synagogue they have
surmounted by the most significant of possible warnings against con-
founding any reverence whatever with that due to the " blessed and
only Potentate."
Nor must we omit to remark their interesting practice of praying
westwards, towards Jerusalem. (Page 25.)
THE JEAVS IN CHINA. 237
They have also been faithful in preserving those oracles of
God which have been committed to them.
As Ave have already seen, the synagogue of Kae-fung-foo pos-
sesses thirteen copies of the law, kept within coverings of silk.
These are denominated the 2\1-ki)ig, or Temple-Scripture. The
rolls measure about two feet in length, and are rather more than one
foot in diameter.
Besides these, there is in the Eetli-el a large number of nearly
square books (not rolls), of about seven inches by four or five, some
new, others very old ; but all nmch neglected, and lying in confu-
sion. The people classified them nominally, as follows : —
1. 2'a-kin(j, in fifty-three books, each containing one section of
the law, for the Sabbath-days.
2. Tshi-soo, or supplementary books ; called, also, Ha-foo-ta-la,
or Haphtorah. These are portions of Joshua, Judges, Samuel,
Kings, and the Pro})hets.
3. Historical books, viz.: — Esther, Ezra, Nehemiah, Chronicles
(four or five of the first chapters), and the two first books of Mac-
cabees, called Mattathi, the latter whole, but not in good condition.
4. Keaiifi-chanr], or the Expositors. These are much defaced, and
have lost their titles. The brief leisure of the missionaries did not
allow of a close examination into these books, their attention having
been especially directed to the law of Moses,
.'). Le-pae, the ritual or ceremonial books, about fifty in number,
and slightly differing in shape from the rest. One of these bears on
its cover the title, "The Perpetual Afternoon-Service." (Pages
38, 29.)
An important question must naturally arise concerning
the period when this colony of Hebrews first settled in
China. ]\Ien greatly distinguished for their acquirements
in Oriental literature have framed a theory from other
sources that they derive their origin from the ten tribes of
Israel. The accounts of the Roman Catholic missionaries,
however, and the popular summaries of the same, have, unre-
servedly, spoken of them as belonging to the tribe of Judah.
Mr. Finn adduces the following arguments in support of
the latter supposition : —
But that the Hebrews in Ho-nan are Jews of the restoration from
Chaldfea, is evident from the following considerations : —
1. The tablets speak of a tradition of the law from its origin to
the time of Ezra, " the second lawgiver and reformer of the
people ; " a description which implies a knowledge of the re-
establishment in Jerusalem.
2. They possess, besides some portions of the prophetical books
238 THE JEWS OF THE NINETEENTH CENTURY.
wvitten after the captivity of the ten tribes by Shahnaneser, a few
verses of Daniel, and the book of Esther (whom they venerate under
the title of "the great mother"), in which the word Jew occurs
many times, although the words Israel and Israelite are not found
there at all.
3. Their Haphtorah (a selection dating only from the persecution
by Antiochus Epiphanes, about a.c. 170) compi-ises portions out of
pro])hets who lived in Jerusalem during the second temple, as
Zechariah and Malachi.
4. They have adopted the Seleucidan aera of chronology.
5. In the list of rabbles annexed to the section-book, Bereshith,
are found the titles, " our master, our rabbi," &c., which give it
quite a Talmudic complexion : and they have Rabbinical rules for
slSiughtering.
6. The synagogue inscription over the Emperor's tablet, is averse
from Scripture, frequently repeated in Jewish liturgies to the present
day.
The force of all the above reasons might indeed be abated, by
taking into account, that for several centuries their sacred books,
and some of their teachers, have reached them from another
country in the west, and concluding that thus only may have been
imported the later Scriptures and Jewish peculiarities. But this
conclusion is entirely gratuitous, without evidence of even the lowest
degree.
That this, however, is a very ancient ofF-shoot from the Jerusalem
Jews, anterior, probably, to the incarnation of Christ, seems plain,
from their ignorance of his name Jesus, that " which is above every
name," imtil it was mentioned to them by the missionaries ; perhaps,
also, from their indifference towards the crucifix ; from their freedom
from Rabbinical despotism ; and, above all, from those religious
usages in which they differ from all Jews known elsewhere, such as
reading the law through a veil, erecting a throne for Moses, to-
gether with their diversity in the sections of the law, and in their
ritual of worship. But these will not lead us to declare their descent
from the ten tribes.* (Pages 58 — 60.)
* The Abbe Sionnet, in 1837, published a memoir on the subject,
which has been commended by eminent scholars; in which he contends
for the earliest supposed migration of this people, and that from the
following reasons : —
1. A comparison of Jewish history with that of China, under the
dynasty of Chow.
2. The traditions to be found in Chinese works, written some centu-
ries before the Christian jera, in which allusions are made to Paradise,
the tree of knowledge of good and evil, the rainbow after the deluge,
Noah's sacrifice, the woman changed to a statue, the seven years' famine,
the manna with a pleasant taste, the rock which gave out water when
struck by a rod, the sun arrested by command of a chief, &c.
3. The Divine name in the Hebrew religion, being found in the Tao-
te-king of Laou-sze, written six centuries before before our asra.
But can the first of these be clearly established ? and would not the
THE JEWS m CHINA. 239
There are many other particulars mentioned in this work
which we would gladly notice, but we abstain, hoping that
it will be extensively perused with the attention it so highly
deserves. Nothing, indeed, can show the urgent necessity
for exertion in behalf' of the " Jews in China," more strongly
than the account which Mr. F. gives of the sad neglect and
contempt with which they were treated by those who under-
took to represent tlie Christian Church in that country, but
most awfully departed from the line of duty in their beha-
viour towards them.
The Roman Catholic missionaries, true to their mistaken principle,
made little or no use of the written Word of God in conversation
with these Israelites. They seem to have regarded the people visited
as more properly the subjects of critical learning than of conversion
to Christianity, like the Gnostics discovered by the Jesuit Ignatius
near Bassora, or the Samaritans whose text of Scripture served to
employ the laudable acumen of Scaliger and Ludolf. This suppo-
sition may explain the fact, that during the hundred and ten years
of tiieir close vicinity to the synagogue in Kae-fung-foo, viz., from
1G13 to 1723, there is no mention made of any convert from among
that congregation.
Certain it is, that Christianity, originally and essentially a Jewish
religion, was scarcely presented, even under any modification, to the
descendants of "faithful Abraham" in China. How unlike to the
times of the apostles, when in every city the Gospel was first
preached to the Jews, and the wonder arose, not as now among
Gentiles w-hen Jews are believers, but among Jews that the Gentiles
should be allowed to partake in the blessings of Christianity !
It is also remarkable, how very little the missionaries did in the
way of lileratui-e towards promoting Christianity among the Chinese,
either Jews or Gentiles.*
It is to be feared that besides the supineness just hinted at, their
reliance on oral instruction, with crucifixes and pictures, must have
left the adherents of the synagogue at liberty to couple or confound
second and third be answered by the great probability of Laou-sze
having procured the Hebrew law in Assyria during the seventy years'
captivity, at the same period with Pythagoras, the western philosopher ?
* The ground of this complaint is probably not much diminished at
the present day, notwithstanding their missiou'cstablishment at Macao.
Morrison has stated (" Chinese Miscellany," 182")), " I knew personally
ten Catholic missionaries in China, Italians, French, and Portuguese,
who had resided at Court, or on the frontier from fourteen to thirty
years, and only throe of them could read Chinese. J'our of these had
been many years in Pe-king, and did not know a single Chinese charac-
ter ; they, however, could speak the language, whereas some of the
others alluded to could neither read nor speak it."
240 THE JEWS OF THE NINETEENTH CENTURY.
their Madonna with the Pagan idols Taen-how, the Queen of
Heaven ; Ilw'uy-fiili-foo-j'm, a goddess having a child in her arms ; the
Kwan-yin, the merciful goddess ; or even the C/dn-te, a goddess
represented with numerous arms, denoting her varied power to save,
while the crucifix would only corroborate such misapprehension, and
the sign of the cross become identified with the popular superstition
that the numeral which it represents is " the number of perfection."
Trigaut, when narrating the interview of Ricci with one of this
people, in the haughty spirit of Romanism, only relates the event as
a proof that "Jewish filth " was found even there; and Semmedo,
afterwards describing the neatness of the synagogue, digresses with
the ill-natured remark, " If any synagogue is free from uncleanness "
— the very taunt of the ancient Pharisees against the Gentiles, as
the "common or unclean." True, indeed, that sinfulness without
the means of pardon is spiritual leprosy without hope, but a right-
minded Christian will remember " who has made him to differ,"
who it was that said to him individually, " I will, be thou clean ! "
and thus be very humble : but when the Roman Church cherishes
an unkindly feeling towards the fallen Jews, the Apostle Paid has
provided a rebuke in his caution given expressly to that particular
Church: "Be not highminded, but fear: for if God spared not the
natural branches, take heed lest also he spare not thee. Behold
therefore the goodness and severity of God : on them which fell,
severity; but toward thee, goodness, if thou continue in his good-
ness : otherwise thou also shalt be cut off." Thus declaring with
authority that Rome is no more infallible than Jerusalem. (Pages
72—75.)
May the God of Abraliam, in liis abundant mercj, put it
into the hearts of his people to furnish the means for sending
to this astonishing people the light of his truth !
nv2ffi')2— ®iQl)tcfn Cvratisfs from t$c iHisljna.*
This is a very seasonable publication, as it will enable
English readers to judge for themselves in a matter of the
highest importance to the welfare of the Jewish nation.
The bulky folios of Surenhusius have long supplied the
student with the means of consulting the Mishna, or text of
* n:inD 'iiD nmicn mnDDo n"' • nvaco — "Eighteen Treatises
from the Mishna. Translated by the Rev. D. A. De Sola and the Rev.
M. J. Raphall. London : Sherwood, Gilbert, and Piper, Paternoster-
row. 1843."
EIGHTEEN TREATISES FROM THE MISIINA. 241
the Talmud, as they contain a faithful translation of the
original and of the most celebrated commentaries on it. But
as he has given his version in Latin, and the work is large
and thei-efore expensive, it has remained inaccessible to
many readers.
It is to be regretted that the present translation is con-
fined to eighteen of the sixty-two treatises of which the
]\Iishna consists, as every candid man must admit the justice
of the observations in the preface.
There can be no doubt that to the Israelite, who believes in the
Divinity of an oral law, who tliinks the salvation of his soul depends
on such belief, but to whom the Mishna in the Hebrew is a sealed
book, tliere can be no doubt that, to such a man, if he is rational
as well as pious, the present translation must be highly acceptable,
as mere belief in the contents of a book not understood can confer
no claim to heavenly reward. To his co-religionist, equally imac-
quainted with the Hebrew, who thinks that a doctrine involving the
soul's salvation or perdition should rest not on presumptive, but on
demonstrative proof, and whose scepticism is grounded on the
expressive silence of God, of Moses, and of the propliets, as to the
existence of two Divine codes — equally acceptable to him, must be
a publication of much deep spiritual interest. And, as the entire
Mishna has been translated by our Continental bretliren into
German, it is to be hoped that the whole will be rendered into
English for the enlightenment of the British Jew, who will thereby
be enabled to read a book said to contain God's explanation of the
written law. We find the holy pages of the Pentateuch, the Pro-
phets, and the Hagiography open for bis instruction, comfort, and
consolation ; and the same free access should be given to pages con-
taining so large a portion of the oral law, for which a Divine origin
is also claimed. (Pages iii. and iv.)
The following reason is given for some of the omissions : —
The treatise Nidda, not being suited to the refined notions of the
English reader, has not been printed ; and for the same reasons the
Hebrew in some ))laces has been substituted for the English.
In treatise Yebaniotli it has been deemed necessary to omit, for
similar reasons, chapters vi. and viii., as well as several sections in
the same treatise, the omissions being indicated by asterisks. (Note
to the Preface.)
It does not certainly re(|uire any very " refined notions "
to lead any one to object to many parts of the IMishna,
which contain expressions and allusions of the most gross
and indecent kind. We very readily consent to the substi-
M
242 THE JEWS OF THE NINETEENTH CENTURY.
tution of asterisks for many such passages in many of the
treatises.
But, although we could have wished that the work had
been more complete, it must be admitted that, on the whole,
with the important exception just alluded to, it may be
regarded as a very fair specimen of the entire IVIishna. It
includes sevei'al of those treatises which relate not merely to
the civil institutions of the Jews, but contain the regulations
which were adopted in the public and religious services of
the Almighty.
Thus we have treatise i., " Berachoth," which " contains
laws for regulating the daily prayers and the ritual of Divine
worship."
Treatise xii., " Sabbath," "containing precepts for the due
observance of the Sabbath-day."
Treatise xiv., "Pesachim," or, of the Passover ; "re-
lating to the laws concerning the Passover festival, and the
sacrifice of the Paschal lamb on the 14th of the month
Nissan."
Treatise xvii., " Succah," or, of tabernacles ; and several
others, which the student of the Bible would most naturally
look to for information. In every case, howevei", he will
soon find occasion to admit the justice of the observation,
page 13.
It must be remarked that the Mishna nowhere confines itself to the
subject only of which it professes to treat, but that remarks and
opinions are occasionally introduced bearing no reference to the
subject which precedes or succeeds them.
The first seven chapters of treatise xvi., Yomah, or, the
Day of Atonement, ought not to have been omitted ; not
that they tend to throw any light on the all-important
doctrine of the atonement, but inasmuch as every reference
to the manner of observing that most solemn day during the
time of the second temple deserves the attention of every
student of antiquity.
There are indeed scattered fragments of history to be
EIGHTEEN TREATISES FROM THE MISHNA. 243
found in the Mislina whicli are of very considerable value :
any book in Hebrew of so ancient a date must be important
on account of the assistance it gives the student in his
endeavours to acquire a knowledge of the sacred tongue ;
but if a man ask seriously, what is the amount of instruction
to be gathered from the Mishna as it regards the way of
salvation, how sad is the answer which must be given. It is
hardly possible to conceive that a book could be written on
religious subjects, which, without being intentionally trifling
or irreverent, could absolutely contain less real morality, less
about faith in God and love to our neighbour. We are told
indeed —
Men are not to stand up and pray, except with profound humility.
The pious men of ancient days used to pause a full hour before thev
began to pray, in order to direct their minds [hearts] to the Deity.
Though the king salute him, he is not to respond [to the salutation] ;
and though a serpent wind itself round his heel, he is not to inter-
rupt his prayers. (Page (J.)
But how very few, how far between, are observations of
this kind.
We would gladly quote passages which might prove
interesting, and furnish some apology at least for the blind
and unreserved homage which has been paid to this book,
and those founded on it for so many ages. But if we wish
to give anything like a fair specimen of the whole, we must
quote such passages as the following : —
Laws Conccnibifj the Extinguishing of Fire on the Sabbath.
All sacred writings are to be saved out of a conflagration, whether
they be read in [on the Sabbath] or not ; and in whatever language
they be written, they must be taken care of. Why are they not read
in 't In order not to neglect [miss] the discourse on the Medrash.
The cover of a book is to be saved along with the book, and the
cover [case] of the Tephillin, even though there be money in it.
Whither may they be carried for safety? Into anyplace that is
completely enclosed. Ren Buthera saith, " Even if the place be
not completely enclosed [but is partly open on one side, they may
carry it in and save it out of the conflagration]."
Food for [the] three [Sabbath] meals is to be saved ; for man,
that which is fit for human food, and for beasts, that which is fit for
M 2
244 THE JEWS OF TUE NINETEENTH CENTDRT.
animal [food]. How is this to be understood ? If the fire broke
out on the Sabbath evening, food for three meals is to be saved ; if
in the morning, food for two meals is to be saved ; and if at noon,
food for one meal is to be saved. R. Jose saith, " At all times food
for three meals is to be saved."
A basket filled with loaves may be saved, even though it contain
[food sufficient for] one hundred meals ; also a [large] fig-cake, and
a cask of wine. It is lawful to call to others, " Come and save for
yourselves [whatever you can] ; " if those who save are knowing,
they will settle accounts with the owner after the Sabbath. Whither
may [the articles saved] be can-ied for safety ? Into any court that
is combined byErub; Ben Bethera saith, "Even into one that is
not so combined."
Thither he may carry out all vessels required [for his meals that
day]. He dresses himself in as many [garments] as he can put on,
and girds round him as much as he can gird. R. Jose saith, " [He
must put on no more than] eighteen [pieces of ordinary] wearing
apparel ; and he may go back and again dress in, and put on [as
much as he can], and carry it out and call to others, 'Come and
save with me [help me to save].' "
R. Simeon ben Nonos saith, " They may spread a goat skin over
a chest, or a cupboard, which has caught fire, as it will only get
singed. It is also lawful to erect a partition with any kind of
vessels, be they full [of water] or empty, to prevent the fire from
spreading." R. Jose forbids this being done with new crockery-
ware filled with water, as this [kind of vessels] cannot stand the
heat, but would burst, and extinguish the fire. — (Pages 58 to 60.)
And so, again, on the observance of the same sacred
day :—
A man may break open a cask to eat dry figs out of it, provided
always he does it not with the intention to prepare it for subsequent
use. He must not pierce the bunghole of a cask. Such is the
doctrine of R. Jehudah; but the sages permit it. [According to
another version, R. Jose permits it.] fie must not spile a cask
[bore a hole in the side thereof] : and, if it is spiled, he must
not put wax on it, because [he thereby] smoothens it down. R.
Jehudah said, Such a case was once brought before Rabbi Jochanan
ben Sachai, at Arob, when he remarked, " I doubt whether I ought
not to have inflicted a sin-offering on the accused."
They may put cooked victuals into a cave [cellar] to save them ;
also put good water [in a vessel] into water that is not drinkable, to
keep it [the former] cool : likewise cold water [in a vessel], into hot
water, to warm [the former]. He whose clothes have dropped in
the water while on the road, may unhesitatingly go on witli them.
As soon as he arrives at the outmost court [of the town or village]
he may spread his clothes in the sun, but not before the people
[publicly].
Whoever bathes in the water of a cavern, or in the hot wells of
EIGHTEEN TREATISES FROM THE MISHNA. 245
' Tibevias, though he wipe himself with ten napkins, he must not take
them away in his hand ; but ten persons wiping themselves with one
nankin, their faces, their hands, and their feet, may bring it away in
their hands.
They may anoint and rub the stomach with the hands, but not
so as to get fatigued. Tiiey must not brusl^the body with a flesh-
brush, or descend into a nomip ; they must not take an emetic, or
stretch tlie limbs of an infant, or put back a rupture ; he who has
strained liis hand or his foot nuist not ])our cold water on it, but he
may wash it in the usual way ; and if he does get cured, he does get
cured. — (Pages G(5, 67.)
Pages 200 to 321, contain the laws concerning marriage
and divorce, which may truly be said to darken counsel by
the multitude of words.
Our earnest hope and prayer is, that many of the house
of Israel who have hitherto regarded the Mishna Avith a
superstitious veneration and awe, which was in fact mainly
owing to their not being able to understand it, may now be
induced seriously to reflect on the awful consequences of
hewing out " broken cisterns that can hold no water."
It is impossible to read this volume without being re-
minded of the solemn warning of the Prophet : " Wherefore
the Lord said, Forasmuch as this people draw near me Avith
their mouth, and with their lips do honour me, but have
removed their heart far from me, and their fear toward me
is taught by the precept of men : Therefore, behold, I will
proceed to do a marvellous work among this people, even a
marvellous work and a wonder ; for the wisdom of their
wise men shall perish, and the understanding of their
prudent men shall be hid." (Isa. xxix. 13, 14.)
Many of the learned rabbies of the Jews have been in
the most eminent degree " wise men," and " prudent men,"
and men of " understanding ; " but all this cannot avail, if
they regard not the " law and the testimony." They have
•wilfully disregarded a very large portion of the law and the
testimony. They in fact mislead their followers by be-
stowing such anxiously minute attention on some parts of
the law of God, while so many others are comparatively
disresrarded.
246 THE JEWS OF THE NINETEENTH CENTURY.
Some will perhaps say, But the ISIishna must not be '
judged according to any rule or notion which can be derived
from the present state of men and things. They will object
that it relates in many parts to circumstances which no
longer exist, and thSt it cannot therefore be justly estimated
without a very careful and exact study of antiquity. The
best reply, however, to this objection is to be found in the
book itself. Let every one read and judge for liimself.
Eabbinism maintains that this book is the word of God in
the strictest sense. Let it, then, be carefully compared with
the Bible itself.
We intreat our Jewish brethren to study it attentively.
They would, perhaps, regard any extracts, in controversial
writings, with suspicion or dislike ; but now they have a
sufficient portion of the whole translated, by members of
their own nation, who are deservedly respected as Hebrew
scholars. May they read, and mark, and learn the im-
measurable difference between the "Word of God and the
traditions of man, that thus they may be taught of God
himself, and have great peace !
C^e Calmuti laitf) a €ffrman translation.*
This edition of the Talmud well deserves the attention
of every student of Jewish and biblical antiquity. It
contains the Mishna and Gemara entire, as well as the-
different commentaries wliich are usually added to the
original text ; so that it may be used in the same way
as any other of the best editions of the Talmud. The
* Talmud Babli. Babylonischer Talmud, Tractat Berachoth, Segen-
spriiche. Mit deutscher Uebersetzung und den Commentaren, Raschi
und Tosephoth, nebst den verschiedenen Verbesserungen aller friiheren
Ausgaben, &c., von Dr. E. M. Pinner, Membre de la Societe Asiatique
de Paris, &c. &c. Erster Band. Berlin, 1842. Folio. Price eight
dollars.
THE TALMUD WITH A GERMAN TRANSLATION. 247
beauty of the type, as well as the circumstance that every
word is printed in full, without abbreviation, and that the
different parts of each sentence are distinguished by the
same stops as those commonly employed in modern
litei'ature, strongly recommend it as a reprint of the original
text. Dr. Pinner has added at the bottom of each imge a
Hebrew commentary, containing an explanation of the
difficult passages that occur. He tells us that "he has
availed liimself of the best commentaries, old as well as
new," in compiling his remarks ; and in those places where
he could find no assistance from them, he has endeavoured to
give the best possible solution. Short etymological notices,
in German, are also added, concerning the derivation and
signification of the more unusual words.
But the most important feature in this work is the
translation in German, which is printed on the opposite page
This, together with the accompanying explanatory notes in
the same language, will be found a most valuable help by
those who wish to become acquainted with this most extra-
ordinary work, and have not time to acquire that knowledge
of the original which is necessary to enable them to read it
with ease. A thorough knowledge of the original text
cannot, indeed, be acquired without very long and careful
study. The transitions are so sudden, the style is so varied,
and the expressions are so oddly connected together, that it
requires very long practice and unremitting application to
enable any one to read it with facility. In fact, there
are some sentences and expressions which seem almost
to set a translator at defiance. But if every word cannot be
so translated as entirely and completely to repx-esent the
original, still the work before us very abundantly proves
that the most important assistance may be rendered. If the
meaning cannot be exhausted, and if it still be necessary to
consult the original, in order fully to comprehend the
intention of the various authors of this immense compilation,
it is very possible to give a correct outline of the whole.
248 THE JEWS OF THE NrNETEENTH CENTURY.
Every subject that the human mind can grapple with, may be
treated of in that copious language which is here employed.
The great success which Voss and others have met with
in translating the poets of Greece and Rome into German,
in a manner which surpasses everything that might
previously have been expected, certainly warrants us in
asserting, that however complicated the chain of reasoning
may be in the more abstruse parts of the Talmud, it is
at least worth while to attempt to render it accessible to the
great bulk of the Jewish nation, to whom German is
famiUar. We most heartily wish Dr. Pinner success in the
Herculean task he has undertaken.
The list of subscribers to his work shows that he is not
likely to fail in obtaining that support which it so well
deserves.
The list begins as follows : —
The Emperor of Russia, 1 00 copies.
The King of Prussia.
The King of Holland, 5 copies.
The King of Belgium.
The King of Denmark.
The Duke of Sussex.
The Duke of Cambridge.
Prince Wittgenstein.
Prince Metternich.
Prince Paskewitsch,
&c. &c. &c.
It contains no less than about 1,200 names of persons, many
of whom are highly distinguished for their rank, learning,
and influence.
Such a work is, indeed, most urgently called for. What-
ever opinion we may form of the intrinsic worth of the
Talmud, we cannot but wish that all those who believe its
precepts to be binding, should have every possible assistance
to enable them to ascertain what those precepts really are,
and what they require ; and all those who inquire
concerning the welfare of the house of Israel must often be
led to study that work which contains the fundamental rules
SERMON, BY THE REV. D. W. MARKS. 249
that guide the faith and practice of so many among them.
The rabbics of Constantinople, Frankfurt-on-the-Maine,
Carlsruhe, Ofen, Prague, and other places, have formally
signified their approbation of this undertaking, and a large
proportion of the subscribers are Jews.
Sctmon nt tijc 13urton=0trcct S'Jinarjoguc, tig tije Kcb.
More than four years have elapsed since the Rev. D. W.
Marks published a work, entitled, " Forms of Prayer used in
the "West London Synagogue of British Reformed Jews."
Great interest was felt in the appearance of a Jewish Prayer-
book, and the establishment of public Divine service, in
which the authority of the Old Testament is most distinctly
acknowledged, but everything founded only on the Talmud
is carefully excluded.
Many others among the Jews of modern times have felt
the same wish to get rid of the cumbrous and injurious
observances, founded merely on the dictates of Rabbinical
wisdom ; but, alas ! they have at the same time left off" to
regard the law and the testimony as the source of light and
hope. As the rabbles who assembled at Brunswick in 1844,
and at Frankfurt-on-the-Maine, in 1845, in common Avith
some other Jewish writers and learned men, have spoken
slightingly of many of the positive doctrines of prophetic
revelation, although they are by no means so clear and
decided as their bi*ethren in Burton-street, in rejecting
Talmudic teaching, it becomes a very important question,
Do these also show a disposition to resolve the most sacred
declarations of God's Word into mere general principles ?
Do they think that the Word of God is only a system of
moral philosophy, explained and enforced by some very
interesting and remarkable historical narratives ? Too many,
M 3
250 THE JEWS OP THE NINETEENTH CENTURY.
alas ! of their enlightened brethren, as they love to be called,
think that the promises of God are only strong expressions of
national feeling. They seem to suppose that when the prophets
speak of a Messiah to come, they only mean to say, that they
hoped and expected that the house of David were not always
to remain in a forlorn and destitute condition, but that they
and the people over whom they ruled, would see more happy
times, and be restored to something like the prosperity and
glory enjoyed in the days of David and Solomon ; and thus,
while the glowing sentiments of the inspired prophets are
looked upon rather as the expression of elevated fancy and
the productions of poetic imagination, the hope of Israel is
forgotten, the promised Messiah is neglected, and the
blessings, promised to Israel as a nation, are slighted.
It is a matter for sincere thankfulness that this cannot be
said to be the case in Burton -street. This is very evident
from several statements which have been published ; and in
none more so, than in the sermon on " Israel's Restoration,"
recently preached there, which was printed in the " Jewish
Chronicle," for Nov. 28, 1845. Although, on some most
important points, especially as to the person and office of our
blessed Saviour, he has arrived at conclusions entirely at
variance with that which we believe to be the sense of
Scripture ; it is impossible to read the discourse without
being struck with the forcible manner in which he illustrates
the subject in hand. Whatever may be the views enter-
tained, we are glad that he maintains the authority of
Sci'ipture, that he looks to the sacred volume with reverence,
for guidance and instruction, instead of teaching his hearers
to lean on their own understanding. If aU the Jewish
teachers will but maintain the authority of the Word of God
in its holy simplicity ; and make that their rule, whatever
occasion we may have to lament their falling into most
serious errors as individuals, and for a season, we cannot
but confidently hope and expect, that the result must be most
blessed for the community to which they belong ; and that
SERMON, BY THE REV. D. W. MARKS. 251
Israel will thus be led to a right understanding of those holy
Scriptures, which testify of Christ.
Mr. M. observes, in reference to the sermons preached on
the preceding Sabbaths, that " the chapter of our text, when
considered in connexion with the preceding chaptex', clearly
demonstrated to us — 1st, That the restoration of Israel to
the land of Abraham, Isaac, and Jacob, in the latter days,
is the genuine teaching of Scripture ; and that, as it can only
be intelligible when viewed in a literal sense, it is in the
liighest degree absurd to look upon a doctrine which fills by
far the greater part of the Bible, as a mere figure or allegory,
barren of any practical end. 2dly, It has been made
evident that the final restoration and the advent of Messiah,
are to be contemporaneous events : upon this point the
Scripture is as clear and emphatic as language can render it
to the human comprehension. Many passages of the Bible
have been quoted indicative of the coming of Messiah ; but
in every instance, without exception, we have seen that tlie
advent is placed in connexion with the ingathering of the
dispersed of Israel. 3dly, It has been shown that the pecu-
liar event that is to characterize the advent of Messiah, is
to be the restoration of Israel to Judea. By this, especially,
is Messiah to be known ; the salvation he is to perform for
Israel, and the ingathering which he is to accomplish, jire-
pai'atory to the period of uninterrupted liarmony, peace, and
love, are to be so evident to the whole world, that all men
are to recognise Messiah, and to acknowledge him through
the accomplishment of the task which the Scriptures have
plainly assigned to him." After further stating his views
concerning the Messiah, he goes on to say : —
I now proceed to point out such passages from the prophets as
tend to confirm the prophecy of Jeremiah concerning tlie ingathering
of the dispersed of Israel, and to prove that the restoration referred
to, is not that whicli took ])lace under Zerubbabel or Neliemiah, but
is one that yet remains to be accomplislied.
First, let us turn to tlie ])rophecy of Isaiah concerning the cap-
tivity of Babylon, and the subsequent release under the monarch
252 THE JEWS OP THE NINETEENTH CENTURY.
Cyrus, which has so often been brought under our notice. In the
eleventh chapter of Isaiah, at the tenth verse, we have a positive
assurance of a second ingathering, contemporaneously with the
coming of Messiah. Hear the prophet's words : " And it shall
come to pass, in that day, that the branch of Jesse which shall stand
as an ensign for the people shall be sought after by all nations, and
his rest shall be glorious. IT n':© 'n fj'DV ityrtrf ova n'm
'131 103? i«© TN ni:p'?. And in that day tlie Eternal shall put
forth his hand a second time to gather the remnant of his people,
which shall be left from Assyria, from Egypt, from Pathros, from
Cush, from Elam, from Shinar, from Hamath, and from the islands
of the sea. And he shall lift up a banner to the nations, and gather
the outcasts of Israel, and the dispersed of Judah, from the four
corners of the earth." No forced interpretation can accommodate
this prophecy to any past event whatever, and no sophistry can
persuade the intelligent reader that it must be understood in a
mystical or allegorical sense. According to Isaiah, the sons of
Israel are to witness it with their eyes ; it is to be evident to their
senses, so that when the Lord shall have gathered in their disper-
sions, they shall break forth in the rapturous strain described in the
twelfth chapter : " And thou shalt say in that day, I will praise
thee, O my God, for thou wast angry with me ; but now thine anger
is put aside, and thou dost comfort me. Behold, God is my salva-
tion, I will trust in Him, and I will not be afraid ; for the mighty
Lord has become my strength and the theme of my song, yea, He has
been my Saviour. On that day shall ye say," continueth the Prophet,
iiai ^■ov) laiDJo n'3in vni'?'"jS' D'n3?i 2>mn iDi2)2i«Tp'n'jnin
\n«n baa n«T n^Tia rwov hinj '3 'n — "Ascribe ye glory to the
Eternal, call upon His name, make known among the people His
great deeds ; proclaim ye it, for His name shall be exalted. O sing
praises unto the Eternal, for He hath wrought great things, this
shall be evident throughout the earth." (Verses 1 — 6.)
Also in the eleventh chapter of Ezekiel, at the 15th verse, where
the inhabitants of Jerusalem are represented as treating the Israel-
ites as perpetual exiles: "Son of man. Thy brethren, yea, thy
kindred, and the whole house of Israel, are thus addressed by the
inhabitantsof Jerusalem n^jiio"? yisn mnz N'n i:"? '" b?o ipm;
Remove yourselves far from the Lord, for the land is ours, it is
given to us for an inheritance. Therefore speak. Thus saith the
Eternal, Although I have driven them forth amongst the nations,
and have scattered them in all lands, yet ^vill I be unto them as a
little sanctuary in the countries where they shall come. Therefore
say. The Eternal God saith thus : Lo, I will assemble you from all
people, and I will gather you from all countries where you are
dispersed, and I will give unto you the land of Isi-ael." Attend
also, my hearers, to the words of the Prophet Zechariah, who, be it
recollected, prophesied after the return from Babylon, and therefore
the great restoration of which he speaks cannot bear the slightest
reference to that event. In the 8th chapter of his book, at the 7th
verse, the Prophet thus speaks, n« y'lrin '::n m«32 '' no« no
SERMON, BY THE REV. D, W. MARKS. 253
•jin3 1331C1 cm« 'nH2m : irocn ku'd p^oi mio yiNO 'oy
" Tims saith the Kternal, Behold, I will save my people from the
east countries, and from the hmd wliere the sun sets. And I will
conduct them, and they shall dwell in the midst of Jerusalem ; and
they shall be unto me for a people, and I will be unto them a God in
tnith and in righteousness." Again, at the 13th verse, ifflNS rrm
□ DDK y'ffii« p "7^^^lrl■' rr'n mm' n'l cui nb^p Dn^'n
:D3'T HDpinn inth b^ riDia nn'Ml "And it shall come to
pass that as ye were execrated amongst the nations, O house of
Judah and house of Israel, so will I save you, and you shall become
a blessing; fear not, but confide." " For thus saith the Eternal, As
I purposed to afflict you when your fathers provoked me, and I
repented not, so fully have I purposed in these days to do good to
Jerusalem and to the house of Judah. (), fear ye not." There is
another passage in Jeremiah xxiii. 7, which I shall produce in sup-
port of the doctrine of our text ; it is a continuation of the prophecy
wherein 13PTS ", "The Lord our righteousness," is mentioned, to
which I referred on the last Sabbath. The prophecy foretelling the
advent of Messiah proceeds thus: xbi " c«: d'ni D'Q' nan p"?
ON '3 tc'iSD YMi'o "jNic '33 HN nbrn T^"N " 'n Tir nos'
n3D2 ^n^n ■?«■(©' n'3 v^\^ riN «'3n ttcni nbyn iuj^ " m
!Dnm« "jy I3i2'i Qxo D'nmpf ttd« msTsn b^2•o^ "There-
fore the days come, saith the Eternal, when it shall no more be said,
The Eternal liveth that brought Israel forth from the land of Egypt ;
but. The Eternal liveth who hath called up and who hath conducted
the seed of the house of Israel from the north countries, and from
all the lands whither they have been driven, and they shall dwell on
their own soil." A most remarkable and impressive prophecy this;
in the days of Messiah Israel is to be saved in a manner so
miraculous, that even the wonders at the exit from Egyptian
bondage are to be eclipsed by the astounding events that God will
then bring about. Ever since the emancipation of Israel from the
thraldom of the Pharaohs, the great deeds of the Jloly One
□ n \n«a have been duly commemorated. Of the Exodus from
Egypt, every writer of the Bible constantly speaks, and of this
event all the prayers uttered, and the several j)salms chanted by the
conununities of Israel, as every one acquainted with our Liturgies
must be aware, bear strong and direct evidence. Yet such are to be
the signal miracles displayed at the final ingathering of Israel, that
it is no longer to be said, "The Lord liveth that brought Israel out
of Egypt ; but, The Lord liveth that hath conducted his dispersed
people from all countries."
Surely this prophecy ought to teach alesson of forbearance to men
who would persecute Israel for affirming that the Messiah of the
Bible is still to a])pear. Has the day arrived when the wonders of
Egypt are no longer recorded .' Has the day arrived when all the
dispersions of Israel are gathered back to Judea? He who is so
bold as to affirm these things, the infallible tests of Messiah's advent,
may then, and then only, accuse Israel of rejecting the Lord's
Anointed. This remarkable prophecy is repeated iu the IGth
254 THE JEWS OF THE NINETEENTH CENTURY.
chapter of the book of Jeremiah, when the Prophet adds, that the
sons of Israel shall behold their redemption, and shall praise the
Lord, saying, m:i avn 'DIJqi n:?ai ^>^v "n "The Eternal has
been my strength, my fortress, my refuge in the day of trouble."
And at that time, continues the Prophet, all the nations which have
been persecuting Israel for their creed shall come to them, and shall
make acknowledgment that the creed which they have derided and
scorned is the true one. "[N TiDNn yiN 'DD«o 1^2' cm yba
vriD 02 {'HI '?2a 13'nilN I'^n: ip© " Unto thee the nations shall
come from the extremities of the earth, and they shall say. Surely
our fathers have inherited falsehood, yea vanity, in which there is
no profit."
Brethren, from what has been advanced, it must be evident
to you that the restoration of Israel is not an event about which
mankind can proceed systematically, as if they were engaged in
the political settlement of an ordinary state; but that it is to be
accompanied by such wondrous occurrences as must totally change
the physical and political relations of all the countries of the earth.
This is the reply which we, as Israelites, return to all those narrow-
minded men who assume that we do not regard England as our home
or our country, but that we seek both in our future restoration to
Judea. We hesitate not to tell such men that they grossly calum-
niate the disciples of Moses, in charging them with entertaining
such sentiments. It is true, that we look to our i-estoration to Judea,
but only at that time when the whole tone of society will be changed,
and when all nations will be subjected to a system of government
totally different from that which now obtains. But until that period
arrives — and mark well, it is to be attended by such wonders as are
to eclipse the miracles of Egypt — we unequivocally declare, that we
neither seek nor acknowledge subjection to any land, except the
land of our birth. To this land we attach ourselves with a patriotism
as glowing, with a devotion as fervent, and with a love as ardent and
sincere, as any class of our British non-Jewish fellow-citizens. For
the honour of this land, for its gloi-y and independence, we all
manfully stand up, and for its liberties, its constitutional rights, and
its ancient bulwarks, we are prepared to contribute our means, to
devote our energies, and, if necessary, to shed our blood, as cheer-
fully and as readily as the rest of our compatriots. When God shall
be pleased, by means of a mighty moral revolution, to bring back the
seed of Abraham to Judea, we shall then rejoice in our title of " a
kingdom of priests and a holy nation; " and in that title we shall
give glory to God, in being permitted to become his instruments in
bringing all mankind to acknowledge the unity of his name, and in
making blessed all the families of the earth. But since this time is
in the hands of God, and since we take no account of it in our
relations to counti-ies and to mankind; and further, since we act as
men amongst men, and as citizens amongst citizens, we boldly claim
every right of humanity and every privilege of citizenship, because
we are prepared, both as Jews and as Englishmen, to discharge all
the duties which these rights confer, with honour and fidelity.
And now, I would address a word or two to you, my hearers, ere
SERMON, BY THE REV. D. W. MARKS. 255
I conclude, concerning the influence which the subject of our text
ought to exert over IsracHtcs in their religious belief. You clearly
perceive that the doctrine of the restoration of Israel is not calcu-
lated to aflect you in the remotest degree, in your relations to those
countries of wliich you are subjects and citizens. How tlien does it
occur that so many in Israel turn away with indifference from the
prophecies which foretel our future aggrandizement, and how is it
that so little interest is manifested by the descendants of Jacob,
for anything that bears upon the accomplishment of their glorious
destinies in the latter days ? If our religious opinions are guided by
the Bible — and God forbid that they sliould be regulated by
anything else — we must perceive that the history of Israel, con-
sidered apart from a future restoration, is one of the greatest
incongruities that the world offers to view. Without a future
restoration, the great problem of the continued identity of the
people of Israel is totally incapable of a satisfactory solution ;
without a restoration, we have no association with the past,
and no connexion with the future : but we stand out differently
from every people that ever existed, as a mere effect of
chance, hard, most hard to reconcile with the workings of
Providence, which have all a fixed design. Now, if the question
were seriously put to Israelites, upon what grounds they are
sceptical of the accomplishment of the doctrine of our text,
there is very little doubt that the readiest answer in their minds
would be, the apparent impossibility of a final restoration. And
yet, brethren, such a reply would be totally unwarranted, not only
from what the Bible teaches, but from what history and experience
have brought within the compass of every reflecting mind. No
one will dispute that the Israelites were enslaved by the Pharaohs,
and that they were ultimately delivered from the yoke without a
sword being unsheathed, or a bow being strung. No one will
question — to say nothing of the intermediate period of Jewish
history — that Nebuchadnezzar carried away Judah and Benjamin
into captivity, and that, at the expiration of seventy years, Cyrus
manumitted the two tribes, and gave them permission to return to
Judea. These are facts so evident, that no man, possessing the
reputation for the most moderate share of historical knowledge,
would presume to question them. Say, then, brethren, whether the
exit from Egypt or the return from Babylon could have seemed less
impossible to our fathers, than the future restoration of Israel appears
to us? Yet were both these events accomplished by the working of
God's infallible agencies, precisely in the way foretold by the
Scriptures. What, brelhi-en, is the whole history of Israel but a
series of miracles? So truly wonderful indeed is the preservation of
our ])eople, that if we were to imagine a period — say, for example,
the close of the present centurj' — when Israelites should lose their
identity and be no longer distinguished as at other times, it is almost
certain, that the men of the next century would have great
misgivings as to whether the Israelites, as a religious body, really
survived the fall of Jerusalem for the space of 1900 years, because
256 THE JEWS OP THE NTNETEENTH CENTURY.
the circumstance would be so contrary to probability and to general
experience. Let us then weigh well our words before we presume
to pronounce what it is possible for God to accomplish, through us
and for us, especially after what we have heard and seen of those
remarkable events in the history of our people. Besides which,
brethren, there are many direct evidences before us, which tend to
establish our hopes in the accomplishment of the prophecies
concerning o<ir restoration, none of which can be stronger or more
thoroughly unanswerable than the continued preservation in their
religious identity of the remnant of the whole house of Israel. It
is very easy to imagine how the identity of a people can be upheld
by their living together in their own territory, subject to their own
chosen rulers, and under the dominion of the self-same political and
social laws ; but it is a thing unheard of in the annals of the world,
except in the solitary instance of the Israelites, of a people preserv-
ing their distinctive national characteristics, yea, their complete
identity, in a state of a long and cruel captivity, and in spite of the
most determined efforts of rulers of empires to exterminate them
from the earth. Pharaoh, Shalmanessar, Nebuchadnezzar, An-
tiochus Epiphanes, Vespasian, Titus, and Adrian, these and many
more oppressors, have done all that cruelty and persecution could
accomplish to annihilate the Jewish i^eople, or at least to extinguish
their separate religious existence ; but we still exist, Israelites in the
sacred language through which we address our God, Israelites in
feature, Israelites in religious belief, Israelites in laws and customs.
We stand forth this day to testify unto God and unto the Bible
»mn3 "ittJN 'Tin ^' dn: ny ona "You are my witnesses, saith
the Eternal, and the servants whom I have chosen." (Isa. xliii. 10.)
Yea, we stand forth to bear witness to the words of the Holy One,
" Fear thou not, O my servant Jacob, for I am with thee,
n"?3 mrrw n"? "jnsi no© "j^nmn tcn nnan "533 n'jD ncy« '3
for I will make an end of all nations amongst whom I have driven
thee, but of thee I will not make an end." (Jer. xlvi. 28.)
The most ardent searcher for scriptural truth can find nothing
stronger than what is offered in the preservation of the Jewish
people for the realization of prophecy. Seeing then, brethren,
through the merciful and wondrous interposition of God, that
Israel by means of their identity, are in a condilion to he restored
in the days of Messiah, let us continue to place our trust in
that faithful Being who has, even in our days, performed unto
us His word, and let us await with pious confidence the
accomplishment of the prophecy of our text, when every
city of Judah and every street of Jerusalem shall resound with
■nin nnoiw "jip n'ja "Jipi ]nn "jip TiT\j:iX) bipi pffiic bip
non D'jir''j '3 >' 31TD '3 mNas ■<■> n« "The voice of joy
and the voice of gladness, the voice of the bridegroom and the voice
of the bride, the voice that saith, O give thanks imto the Eternal
Zabaoth, for the Lord is good, and His mercy endureth for ever."
(Jer. xxxiii. 11.)
2oi
**Cf)e dFfStibals of tfjc ILoitr/'
The work now before us, bearing the title, " Tlie Festivals
of the Lord," contains a series of essays which were
originally published in the "Hebrew Review," and have
since been separately reprinted in a small volume, as more
convenient for general circulation. The author, who has
not affixed his name to the work, is well-known among the
Jews as a talented preacher in one of our large towns. He
tells us that the republication in the present shape was
owing to the wish expressed by many pious and well-
meaning Israelites, that papers so useful and instructive
might be more generally ditifused.
The work, which is written with considerable ability,
treats on the following nine subjects : — the Sabbath, the
Passover, the Pentecost, the ninth day of Ab, the New
Year, the Day of Atonement, the Tabernacles, the Inaugura-
tion, and Purim.
The following may serve as a specimen of the manner in
which the author endeavours to impress upon the minds of
his nation the solemn duties they have to perform. Speaking
of the Sabbath he says, page 17 — 20: —
The toils of the week are ended. With his ahhitions, the last
remains of jjvofane care are washed away. Dressed in his best
attire, he sits down and prepares his mind for the sanctity of the
coming Sabbath, by reading that portion of Holy Writ which the
custom of his fathers has apportioned to each succeeding week.
Nightfall approaches as he closes the sacred volume; and he hastens
to the synagogue, there to join a congregation whose hearts and
minds are like his own, filled with gratitude and love. His voice
resoiuids amidst the clieerful choir, who, with tlic sacred songs of
the Prophet-King, and solemn hymns of departed saints, hail the
coming of the Sabbath, the plighted troth between the Lord and his
people. When the heartfelt service is concluded, the joyous
greeting, and the wish of a happy Sabbath, have been exchanged
between him and his brethren, he returns cheerfully to his (no
longer gloomy) home. There the faithful partner of his griefs
258 THE JEWS OP THE NINETEENTH CENTURr.
and joys has plied lier domestic care. Clean and cheerful is his
room. The tahle, decked with its cover of spotless white, is ready ;
the berchoth, "blessed bread," beneath its double envelope, recalls
the miraculous manna, with which the Deity fed Israel during forty
years of Avandering in the desert. A blaze of lights, consecrated
by the fervent invocation of the pious matron,* sheds its genial
influence round the apartment. Everything is ready to greet the
happy master of this happy dwelling. He conies, his doors open to
receive him. His children crowd around him, clean and wholesome,
to receive that blessing, which for countless generations no child
ever failed to implore and to receive from its parents on the
Sabbath-eve. The cheerful smile of the mother greets him ;
and when he, as he is commanded, inquires if her Sabbath duties
are observed, the conscious glance of her sparkling eye answers him
more fully than her words, that her heart too rejoices in these duties,
and hails the Sabbath, the festival of domestic tranquillity and love.
He sits down to his board ; the goblet sparkles with the wine over
which the consecrated blessing of the Sabbath is pronounced ;
its institution, and the repose of the Creator are celebrated. The
blessed bread is divided, and a joyous meal awaits his appetite.
Haply some wandering stranger is seated at his board, and makes
him thankful to that God whose bounty he is sharing with his
fellow-creatures.f How happy is he ! The very contrast between
the ordinary appearance of his abode, and that which, on this
occasion, it presents, enhances his happiness. Poverty seems
banished. Smiling and cheerful is all around him. Lights
triumph over the usual gloom. Plenty has succeeded to penury ;
enjoyment takes the place of abstinence ; the hearth steams with
savoury food, fragrant with the perfume of that precious spice, the
Sabbath, whose sympathetic virtues are unknown to all, save to its
observers. He ends his meal, and prepares, amidst joyous songs of
praise, to thank the Giver of all good, and his heart responds to his
voice, as lie says, "Thou shalt eat and be satisfied, and shalt bless
the Lord thy God ! "
Approach, ye rich ! who think that happiness can only be
companion to wealth, that ostentation alone confers enjoyment; ye,
who, tutored in the school of presumption, make your faith
subordinate to your reason ; who break the Sabbath, because your
boasted wealth, your wide-spread commerce, your loans and
securities, demand your care : — approach the humble board of this,
by you, disregarded man ; and learn there, that the happiness
of wealth and of power is far eclipsed by that of religion.
For what those impart is adventitious, what this bestows is
real ; those depend on circumstances and fluctuations, whilst this
* It is the duty of the Israelite to illumine his dwelling on the
Sabbath as much as his means permit, and at least, to burn two lights.
These it is the special observance of every housewife to consecrate.
f Hospitality, at all times a sacred and pleasing duty to the Israelite,
is doubly so, on the Sabbath and Feast-days.
JEWISH TESTIMONY, ETC. 259
depends but on itself; those are accompanied by care, embittered
by anxiety, wliilst this spreads tranquillity around, and cheers the
mind with i)eace. O that ye would approach and let your boasted
reason profit by the lesson you licre behold ! then it would be
impressed on your minds that, whilst wealth and power forsake you
at the tomb, Rkligion there receives you, and with its consoling
radiance illumines the road to another and better world.
§t\oi^i) Cestimonj) to tfjr <!rffccts piotiuccti fij)
Kfcitinfl tijc ilKfcvcbj i^ieb) Ccstamcnt.
In the "Orient," for 1843, No. 43—49, we find a long
controversial article concerning the attempts made by
missionaries to spread Christianity among the Jews. The
article is written in a very bitter tone, and shows that the
author is but little acquainted with the real spirit of
Christianity, although he is evidently a man of learning,
and has paid much attention to the controversy pending
between us.
The most remarkable point in his statements is the
admission which he makes of the great influence which
the New Testament has produced, and does produce on
many members of his nation, who have been induced to read
it, by tlie efforts of our missionary brethren.
After alluding to the tracts which we circulate, with
a violence of enmity and wrath which almost seems to
shew that, notwithstanding the unqualified contempt with
which he speaks of them, he is not ({uite indifferent to the
effects produced, he observes : that as it regards missionary
success among the Polish Jews, it is in vain to pretend that
the converts to Christianity are mainly influenced by the
prospect of temporal advantage, and adds : —
We must look deeper for the real motives. If self-interest were
the cause, no missionaries would be necessary to induce the Polish
260 THE JEWS OF THE NINETEENTH CENTURY.
Jews to embrace Cliristianity. The fact, therefore, that it very
seldom occurs, unless as the result of missionary exertions, leads me
to trace the cause to the effects of the reading the New Testament,
circulated by the missionaries. With the Polish Jew you cannot
effect anythine: by tracts ; liis Talmudical learning enables him soon
to discover their weak points. But in circulating the Hebrew New
Testament, especially in the Hebrew translation, tlie missionaries
calculate on captivating his susceptible oriental imagination by the
peculiar dialectic to which he has been habituated by the study of
the Talmud, — so faithfully pourtrayed in the Epistle to the Hebrews,
and by the mysticism to which he has become attached by the
reading of Cabalistic works — repeatedly recalled to his memory by
passages in the fourth Gospel and the Apocalypse, as well as in the
epistles, — and which is therefore most likely to promote the success
of their designs. This is then followed up by the quotation of
Scripture passages, prepared so as to suit the Polish taste, and made
to furnish evidence (and the greater the subtlety with which
they are made to bear on the subject, the better) of the doctrine and
advent of their Messiah.
This is a kind of reading which frequently proves very acceptable
to the Polish Jews, who often are not well read in the Bible. They
meet so much that is familiar to them, that they either entirely
overlook the new matter, or consider it as too irrelevant; and
thus the conversion is often very suddenly effected, for which
Chasidism, more especially, has greatly paved the way ; we read,
therefore, also, frequently in missionary reports, that through
the reading of the New Testament, grace has obtained the victory
in the heart of this or that rabbi, &c.
The remedy proposed is an edition of the Hebrew New
Testament itself, with a commentary, in which the writer of
the article in question thinks that it would be possible to do
away with the effect produced by the text.
'* a pastor's iHmorinl of tfie m^lVt Hanti." *
We have been highly gratified by the perusal of this
* " A Pastor's Memorial of Egypt, the Red Sea, the Wildernesses of
Sin and Paran, Mount Sinai, Jerusalem, and other Principal Localities
of the Holy Land visited in 1842 ; with Brief Notes of a Route through
France, Rome, Naples, Constantinople, and up the Danube." By the
Rev. George Fisk, LL.B., Prebendary of Lichfield, Rural Dean and
Vicar of Walsall. Loudon : Seeley, Burnside, and Seeley, Fleet-street;
T. Simpson, Wolverhampton. 1843.
A pastor's memorial of thp: holt land. 261
interesting book. Mi". Fisk has supplied his readers with a
great variety of useful information on many topics which
have been left unnoticed or but slightly touched on by
former travellers. He has succeeded admirably in conveying
to his readers the impression made on his mind by the
various scenes through which he passed. We seem, in pe-
rusing his pages, to be actually journeying Avith him in the
wilderness, and surrounded by Arabs, to be gazing on the
wild mountains which mark the spot where the eternal God
condescended to reveal his law. We rest with him in the
convent on Mount Sinai, are grateful for the hospitality
shown by the monks of Santa Katarina, and learn how best
to escape the pernicious eifficts of a burning sun and the
dangers of a barren desert. We learn, also, how to think
with more kindness and sympathy on the tribes who mur-
mured in the wilderness, as we become better acquainted
with the trials and privations which they endured on their
journey ; and while our attention is kept alive by the great
variety of scenes to which we are introduced in the spirited
narrative, and we derive instruction from the many illustra-
tions which it contains on important subjects in history and
geography, we are also led to acknowledge the mercy and
goodness which preserved our traveller amid so many perils
and fatigues.
We should be glad if our limits would allow us to enrich
our pages with copious extracts from the account given of
the journey from Cairo, through the barren land where
Israel Avandered for forty years, but we must be content
with a few short passages.
Every one must feel the justice of JNIr. Fisk's remarks on
a subject to which we have alluded, the impatience shown
by the children of Israel as they travelled across the weary
wilderness : —
In order to liave a syiTipathy with tlie people of Israel in tlieir
impatient niurmuring, it is needful to have tracked them in the route
they took, to have gazed upon the savage scenes of desolation on
which they gazed, and to have endeavoured, in imagination, to
262 THE JEWS OF THE NINETEENTH CENTURY.
identify oneself with tliem in the history of their wanderings and
privations, their temptations and tlieir trials, as well as in their
experience of God's irresistible might and power. While we are
strangers to the Desert, its wildness and its barrenness, and to that
sense of despondency and solitude, even amidst numbers, which
its very aspect is calculated to engender, we pause and wonder over
the sacred narrative of their hardness and unbelief. " How could
they be so rebellious — so unbelieving? " we piously exclaim. The
answer is — They were meii, imder a dispensation of wonders and of
trials to which human flesh had never before been subject. Their
sense of what was present was so intense, as to make them dead to
the past, and almost hopeless for the future. And the Holy Ghost
— the Comforter, was not then given. But let us stand with them
in the Desert — and see them destitute of all visible means of suste-
nance for so vast a multitude, and cut off from every visible comfort
that the frail flesh of man clings to — with the promises of an unseen,
though felt Godhead, to look to, as the ground of such expectations
as they might venture to entertain ; and though we lament that they
should tempt God in the wilderness, and freely admit the sin of
their so doing, we are not at a loss for a reason why those, who
had all their lives been accustomed to walk "by sight,'' should, in
circumstances of unparalleled difficulty and perplexity, find it hard
to walk "by faith ! " Do not even we find it difficult to walk by
faith through the wilderness, of this world — though in the light
of a clearer revelation, and under a nobler leader than ever Israel
had ; and though taught from our infancy, on the very highest
authority, that our business is to walk by faith, and not by sight?
While we rightly censure, and utter our indignation against the sin
of Israel, which God signally punished — overthrowing many of
them in the wilderness, — on one day three-and-twenty thousand —
destroying some by serpents and others by " the destroyer," — let us
never forget the declaration of the apostle, that " All these things
happened unto them for examples," and the record of them is
" written for our admonition, upon whom the ends of the world are
come." " Wherefore, let him that thinketh he standeth, take heed
lest he fall."— (Pages 137, 138.)
The approach to Mount Sinai is thus described : —
After parting with Suleiman, we proceeded for about an hour,
when the wild and extremely difficult pass of Wadey Hawy opened
before us. It was one of those ways which would almost make the
heart of a worn and weary traveller sink within him. We were
tolerably well prepared at the early part of the day on which we
entered it. It is of continuous and steep ascent, and appears to be
the bed of a vast mountain torrent. Masses of rock, of surprising
magnitude, seem to have been flung together by some natural con-
vulsion, and lie in some parts like a staircase for a race of giants.
Not a person was to be seen — not a voice to be heard, except our
own. On both sides of this steep pass the mountain crags some-
A pastor's memorial of the holt laxd. 263
times hung over, in such a way as ahiiost to awaken the apprehen-
sion tliat a breeze — a breath — miglit bring tlieni thundering down
upon us. Here and there was a stunted wikl fig-tree, together with
small date-trees, and other slight s3'niptoms of vegetation ; and
many a dry s})ot gave token of having been the place of deposit for
water. 15ut not a drop was then to be found. At noon we had
readied nearly the middle of this wild pass, where was a cave of
curious, natural construction, under a vast mass of impending rock
— sucli a cave perhaps as tlie Prophet Elijah took shelter in when
fleeing fiom Jezebel to Horeb. It was a fitting ])]ace of repose for
a prophet of the Lord. Here we resolved to take our noontide rest
and refreshment. So, dismounting at once, we spread our segad-
dehs in the cave and enjoyed the most refreshing slumber, and rose
ready for our homely meal of Arab bread, dates, figs, and rather
muddy water — the last little supply that remained for us before
reaching JMount Sinai.
Looking back from the cave upon the route by which we had
approached it, a picture of the wildest grandeur was presented, but
not at all inferior to that which immediately awaited us, for, looking
upwards, the way seemed almost impracticable. It was quite out of
the question to proceed on the backs of our camels ; so, committing
them to the care of our guides, we commenced the second stage of
Wadey Hawy on foot. An hour's continual effort of this kind
brought us into a more manageable track for the camels, when we
again mounted and continued the ascent, which, when gained,
ushered us into tlie extensive plain of El Raha, the spot in which,
I am firmly persuaded, the people of Israel were gathered for the
purjiose of receiving the law.
Scarcely had we entered upon the plain, when in front of us, due
south, stood the venerable object of our desire — Horeb — Sinai — the
moimtain of the Lord. I cannot well define, so as to make intelli-
gible to others, the state of my mind at this time. I was not excited.
There was no gush of enthusiasm in my heart, no religious fervour.
I felt it difhcult to realize the fact that my eyes were fixed upon the
hoar mount, with which was coiniected so wondrous and so sacred a
story, second in importance only to that of the incarnation of the
Godhead. I feel far more when writing this page than I did when
gazing on the scene before me. One of our Arabs called my atten-
tion by pointing to it, and repeatedly saying, " Gebel Mousa "
(which is the Arab name of Horeb and Sinai), and seemingly look-
ing up in my face to see what eft'ect it had upon me. — (Pages 144
—146.)
Although Mr. Fisk had reason to he persuaded that the
persons and property of travellers will be respected, if they
are escorted hy a sufficiently powerful tribe, he had many
proofs of the wild and ferocious habits which prevail among
these sons of the desert. It must have been no small trial
264 TIIK JEAVS OF THE NINETEENTH CENTUHY.
of his faith and trust in God, when the sheikh to whom he
had intrusted himself for guidance was murdered in the
night, at a time when they were far from any civilized
nation. The Arabs who committed the outrage, came to
avenge the blood of the nephew of their chief, who had
been shot by one of the tribe who formed Mr. Fisk's escort,
and having accomplished their purpose they departed without
committing any further act of violence.
It was a terrible sight, thus to behold the leader and confidential
companion of our wild route lying as the clods of the valley, and
saturated witli his own life-blood. And bow, in a Christian's heart,
was the sense of the sad reality heightened by knowing that the
poor sufferer was a follower of the false Prophet — a Mahommedan —
ignorant of Him who was " delivered for our offences, and raised
again for our justification." I have seen death in many forms; but
I never beheld it with so dread an aspect as it here assumed. — (Page
178.)
The following is the account which Mr. Fisk gives of the
three Sabbaths which he had the privilege of spending in
the Holy City : —
July 19. — The Lord's-day my first Sabbath in Jerusalem. Having
been deprived of the public ordinances of the Church since quitting
Naples, I looked forward during all my desert route, with no small
anticipation of joy, to the delightful prospect of joining in worship
with the little Church assembling on Mount Zion. How great the
mercy of God in permitting this sweet Sabbath season to dawn upon
me in Jerusalem ! 1 bad, soon after my arrival, enjoyed the happi-
ness of being welcomed to the Holy City by the good Bishop ; and
on Sunday moi-ning, while I was musing upon the sacred exercises
in which I hoped soon to join, I received a kind note from him,
inviting me to read prayers. To be permitted to kneel as a humble
worsliipper on Mount Zion, was, I felt, quite enough ; but I could
not forego the spiritiud delight of leading tlie devotions of others on
that sacred spot. It was an occasion which filled my heart with
calm joy. The service was conducted in a small temporary chapel
— an " upper room," in which some of the first efforts of Mr.
Nicolayson were made. There was an air of primitive simplicity
about it, according well with the position which we at present
occupy in Jerusalem. It overlooks the site on which the new
church is in process of erection. The congregation consisted of
about thirty persons. I listened with edification and thankfulness
to a sermon from the Rev. F. C. Ewald, from John iv. 24, " God is
a Spirit : and they that worship him, must worship him in spirit and
in truth." I felt as if I had a spiritual home on Mount Zion; and,
while participating in the holy exercises of the day, it seemed as if,
A pastor's memorial op the nOLY LAND. 265
after long wandering in unchristian lands, where all is wondrous and
unfamiliar, I had at length come again within the green pastures of
life, and was being gently led beside the waters of quietness.
The Bishop kindly invited us to attend evening service at his own
residence, where it is usually conducted. The windows of the room
in whicii we assembled looked over the city, towards the Mount of
Olives, on which the setting sun was shedding his last beams as we
prepared for tlie service. It was a scene of sweetest serenity and
beauty. To worship within sight of the Mount of Olives^ — -there
was indeed something charming in tlie idea. We spent a happy
Sabbath evening — one wliich memory has often delighted to recall.
The good Bishop — in kind consideration of om- arrival, gave notice
of the Sacrament of tlie Lord's Supper for the following Sunday,
that we might tliere — on IMount Zion, have an opportunity of com-
memorating our adorable Redeemer's dying love : in addition to
which, he invited me to preach on that occasion. I could not
hesitate, though I felt a humbling sense of my unworthiness to pro-
claim Christ in his own Royal City. Never did I look forward to a
coming Sabbath with an interest so deep and solemn. (Pp. 283,
284.)
I remember Sunday, the 2Gth of June, as one of the most deeply
interesting and allecting days of my life. By five o'clock in the
morning I was descending the valley of Jehoshaphat, and paused a
moment as I crossed the then dry bed of the brook Kedron, over
which my Saviour had so often passed. I was on my way to the
Mount of Olives for a purpose in which he himself delighted. All
was silent and motionless, as the rising sxxn of the Sabbath shed his
glory on the sacred scene around me. I passed on to Gethsemane
— alone in the flesh — but not in the spirit, 1 believe, and meditated
within the bounds of that wondrous enclosure. I proceeded upwards
to the first ridge of the Mount of Olives, and took my seat under
the shade of a wide-spreading fig-tree, in a spot which presented to
me the Holy City — slumbering, as it were, in silent inactivity. I
had met only a solitary Arab as I passed through the city towards
the gate of St. Stephen ; and while sitting on the mount, not a
single voice broke upon the sense of solitude which pervaded my
mind. Often, amidst the stir and toil of active life at home, have I
recurred to that season of sweet Sabbath repose which I enjoyed on
the sacred mount, where my Saviour had so often passed his hours
of secret conununion with the Father. 1 will not attempt to lay
bare the spiritual process of my soul ; while there I prayed for
Divine light and guidance, and meditated on the portion of the
Holy Word which I had been led to select as containing the message
I was that day to proclaim on the heights of Mount Zion. Again,
and again, I pondered over the precious passage, the words of Jesus
himself — "And this is life eternal, that they might know
THEE, THE ONLY TUUE GoD, AND JeSUS CllKIST WHOM THOU HAST
sent."* What a volume of imperishable truth do they contain !
I have been privileged to set forth the truth as it io in Jesus among
• John xvii. 3.
266 THE JEWS OF THE NINETEENTH CENTURY.
masses in my own beloved country ; and my heart has often glowed
at the prosi)ect, and expanded in the exercise ; but now, in prospect
of proclaiming life eternal in Christ, in the city from which the
streams of life began to flow — I felt for a time borne down by the
thought — "Who is sufiicient for these things? " I returned, how-
ever, to the city with a serene and happy heart, passed up the way
along which Jesus bore his cross for me, and, pausing for a brief
space at the slope of Calvary — awaited the hour in which the little
Church of Christ should assemble in the "upper room" on Mount
Zion. The season of public worship was delightful and refreshing.
The sacrament of the Lord's Supper was administered by the Bishop,
assisted by Mr. Williams, his chaplain. It was a spiritual exercise
to be had in continual remembrance, for its simplicity, solemnity,
and impressiveness. — (Page 291.)
My last Sabbath in Jerusalem ! There was a melancholy feel-
ing mingled in the joy with which 1 welcomed the light of that holy
day. Earthly Sabbaths must have an end : but I looked forward,
in humble hopeful anticipation, to the eternal " Sabbath-keeping "
of the people of God. 1 was permitted once more to worship on
Mount Zion. It was a season of serenity and peace. The evening
was spent, as usual, with the good Bishop and his family, in religious
exercise and profitable conversation. The Bishop solemnly laid it
in charge upon us that we should " pray for the peace of Jeru-
salem," and reminded us that they should "prosper that love her."*
Oh, that the Church may be thoroughly awakened to the claims of
Jerusalem, and that her heart may ere long yearn over the
scattered thousands of Israel ! I thank God that our own national
Church has made her stand. I look to Jerusalem now with many
a bright hope glowing in my heart. Does any man say — " Where
is the diocesC' — where is the Church in Jerusalem?" I turn to the
word of prophecy : I hang upon the word of promise : I dwell
on the immutable sanctity of the covenant; and there I find a
fitting answer — the answer not for the men of this world, but for the
people of God. When James was consecrated first Bishop of the
Church in Jerusalem — doubtless there were men ready to say —
"Where is the diocese — where is the Church? " The blindness of
heart which then existed has been perpetuated — is still manifest,
while we bid men regard the spiritual effort of our beloved Church
in Jerusalem, and say — " This hath God wrought." — (Pages 329,
330.)
Li taking leave of Mr. Fisk, we cannot but express the
hope that his " Memorial " will be most extensively read, and
that many may derive from it that instruction which it is so
eminently calculated to afford.
* Psalm cxxii. 6.
26:
'*an Hpologj) for tijf ^tnti}} of ?t^fl)velo antj liCattintcal
Eitnatuit." *
It may seem strange indeed that the study of that sacred
tongue which was spoken by patriarchs and prophets should
require an " Apology." Shall a son apologize for wishing to
read the letter received from a beloved father in the original,
in the very words employed by his parent ? Surely every
expression, and every phrase, in such a communication must
be considered valuable, and be treated with affection and
respect. Those who cannot read themselves must indeed be
greatly indebted to kind friends, who will take the trouble
to render the intelligence thus received, accessible to those
most concei'ned in it ; but if it be possible for the son to
read liis own letter, we should not think him either dutiful
or affectionate, if he leave it to strangers, to communicate
that information which was addressed to himself. But as it
regards our Father in heaven, we have been content to hear
through an interpreter ; and while anxious to hold inter-
course with the poets and wise men of antiquity, and to hear
them discourse in their own tongue, have thought it sufficient
if we could gather the substance of the message delivered
by prophets and taught by apostles, without knowing in
what ])articular terms they expressed themselves.
We have forgotten that, to use the words of Dr. Jelf,
" Greek and Hebrew are the two keys with which, by the
aid of God's Holy Spirit, we may open the ark wherein is
laid up the ivhole covenant of God."
As Dr. M'Caul has well observed, —
Hebrew is the language in which the Ahniglity spake to Moses
and Isaiah, and all the glorious company of" tlie prophets. Who is
there that remembers this, who does not desire to utter the very
" " An Apology for the study of Hebrew and Kabbinical Literature.
By the lliiv. Alex. M'Caul, U.I)., I'rot'ossor of Hebrew and Ilabbinical
Literature, in King's College, London. London : Wertheitu, Aldine
Chambers, Paternoster-row. 1844."
N 2
268 THE JEWS OF THE NINETEENTH CENTURY.
sounds, and penetrate into all the accuracies of signification, per-
ceptible only in the original. It is not only true of the Hebrew
original, as of that of every other book, that there is sometimes a
beauty, a force, and propriety in the Hebrew, which is lost in the
best translation ; but it is certain that he, who reads Moses and the
Prophets in a version, reads them at second-hand — that he suffers an
inconvenience, similar in kind, but infinitely greater in degree, to
that which must be felt by him, who is obliged to receive an
im])ortant communication through the medium of an interpreter. He
cannot tell whether, in the transmission, it may not have been
weakened, misrepresented, changed, if not wilfully corrupted, and,
the more vital the interest concerned, the greater and more painful
must be his doubts and anxiety. The Hebrew verity, as it is well
called by ancient writers, is that which was revealed by the
Almighty. To it, therefore, must be the final appeal in all matters
to be proved by the testimony of Moses and the prophets. The
man who is ignorant of Hebrew can but imperfectly investigate the
mind of the Spirit as revealed in the Old Testament. {Apology, pp.
12, 13.)
In studying the sacred original the Rabbinical writers
may be consulted with the greatest advantage : —
Jewish commentators have done good service in clearing away
difficulties, and in reconciling apparent contradictions in the Old
Testament Scriptures. Masters of the cognate dialects, they led
the way in the harmonic study of the Semitic languages. It is true,
that in the history of ancient Gentile nations, and in geography, the
rabbies are deficient, but this cannot detract from their value as
transmitters of the Jewish tradition respecting the meaning of words,
and frequently of the sense of passages. Their familiarity with the
language, in which they spoke and wrote as in their mother-tongue,
and winch has never been equalled by any Gentile student, their
knowledge of the letter of Scripture, which they appear to have
known by heart, their ready memory making them living con-
cordances, and their proverbial acuteness, give their commentaries a
value which the greatest Hebrew scholars of every nation have been
ready to acknowledge. Nor is it merely in exegesis that the
writings of the rabbies are profitable. In controversy with their
modern disciples, with the Socinians, and all others who deny the
Christian interpretation of the prophecies, they render most im-
portant assistance, as appears abundantly in the works of Maius,
Hulsius, Wagenseil, Edzard, Allix, Pearson, and that great host of
writers who have followed from Raynumd Martin to Archbishop
Magee. (Apology, page 10.)
Dr. M'Caul illustrates the importance of cultivating an
acquaintance with the Hebrew text very forcibly, by men-
tioning some of the serious mistakes made by the ancient
RABBI DAVID KIMCHl'S COMMENTARY ON ZECHARIAH. 269
fathers, who were contented with referring to versions
instead of the original.
It is surely high time that the study of Hebrew should
become common among us, for —
When men believe that time is made and n^iven by God for tli
study of bis Word, tiie Old Testament as well as the New, and tba
the languajje of Moses and Isaiah is at least as useful to an inter
prater of their writings, as that of Voltaire or Schiller, or Goldoni
or Cervantes, or an acquaintance with Ovid and Anacreon, or a
knowledge of the Differential Calculus, a time and a place will be
found for this study also. There can be no doubt that the acquire-
ment of every species of learnin?, and of every branch of science
is desirable to him, who ought in nothing to be inferior, but prac-
tically to demonstrate that theology is not the province of the igno-
rant or the imbecile. When men are convinced that the study of
Hebrew ought not to form the only exception, it also will be culf-
vated." (Joolotjij, page 19.)
**l^aW ©abfti Itimcfji's Ctommentarp upon tiie
^ropfjcrirs of 2-fdjariai)."*
The most lamentable ignorance prevails among Christians
as to the real worth of the writings of the rabbies. This
ignorance must, in a great measure, be attributed to negli-
gence and indifference, on the part of those who ought to
have been better acquainted with their intrinsic value. But
it is not merely neglect that has led to this sad result. There
exists in many minds a prejudice against these writings,
which, although it has been indulged to a most unwarrant-
able degree, is, nevertheless, in some measure to be excused.
The simple fact, that so many of the rabbies have sinned
most grievously in their breach of that positive law of God
which commands (Deut. xii. 32), " What thing soever I
command you, observe to do it : thou shalt not add thereto
* " Rabbi David Kimchi's Commentary upon the Prophecies of
Zeehariah. Translated from the Hebrew. With notes and observations
on the passages refaling to the Messiah. By the Tiev. A. il'Caul, D.D."
Sold at the London Society's House. Price 2s. Gd.
270 THE JEWS OP THE NINETEENTH CENTURY.
nor diminish from it," will, in some degree, account for,
although it by no means justifies, the aversion which has
been shewn. The Christian student of theology knows that
the Talmud contains the traditions of man, by which the
law of God has been made void ; and thus satisfied that
those traditions must be fond and foolish fables, if not
dangerous and wicked deceits, he often turns aside and rejects
the whole of rabbinical literature as useless, if not hurtful.
There is, indeed, too much reason to mourn over the awful
fulfilment of the prophecy — Isaiah xxix. 10.
But while we say, with heartfelt sorrow, when we look at
the writings which are accounted sacred by too many of our
Jewish brethren, how is " the silver become dross, and the
wine mixed with water," we must not forget that we are in
danger of being unjust in our condemnation and decision on
the subject, and thus doing serious injury to our own minds
while we think that we are valiantly contending for essential
truth. The writings of the rabbles must be divided into
two classes, in order to form a just estimate of their value
and importance. Talmud, tradition, oral law, doctrines
of men, form the subject of only a part of the Jewish
writings which have been handed down to us. Even amidst
the sad heap of corrupt doctrines and useless fables that are
contained in books of this class, there are some most precious
remnants of antiquity to be found. The worst book pos-
sessed by the Jews, however useless it may be as a guide to
religious truth, is, if really an ancient work, of great
importance. "With all its faults, tradition is an important
witness to history and truth. Sad, indeed, is the condition
of those who follow it as a guide, but as a monument of
ancient times, as an expositor of prevailing customs, as a
testimony for the existence and meaning of ancient usages,
customs, proverbs, and forms of speech, it is of very great
value.
The great misfortune is, that those w^ho are but super-
fiaiaUy acquainted with rabbinical literature imagine that all
RABBI DAVID KIMCIll's COMMENTARY ON ZECHARIAH. 271
their writings are so full of tradition and fable that they are
comparatively but of little wortli. They thus forget, or
never perceive, that there is a large class of wriihiffs, which
have little or nothing to do with tradition or the oral law.
In the midst of all the darkness which prevailed, there
existed in the minds of many a strong affection for the
sacred page, and a most intense desire to understand it.
Although they had their systems of self-righteousness and
legal observance, which awfully perverted the nation ; they
had also a love for the sacred text, and a real, earnest
desire to understand it in its literal meaning and import.
This desire led them to study it day and night. They have
commented on it with an acuteness of observation and an
accuracy of discernment, as to the analogy of language, and
the precise signification of each expression, which has never
been equalled, or even approached, by other nations. There
has, undoubtedly, been a blessing on their endeavours in this
respect. They were, they are, the stewards of the sacred
treasures of the Divine Word ; to them were committed the
oracles of God, and when they applied themselves to the
study of the language in which those oracles have been
handed down to us, they possessed advantages, and they
availed themselves of those advantages, which no otiiers
could obtain. Their familiarity, from earliest youth, with
the sacred tongue, their frequent use of it, their national
and natural congeniality of thought and expression with the
prophetic writers, enabled them to expound the meaning
and give the sense of the passage before them, in the most
successful manner.
We do not forget the most important fact, that in passages
bearing on the controversy between them and the Christian
Church, their judgment must be biassed ; and it is a
humbling consideration for the pride of man, that the very
possession of intellectual power and great learning, if that
learning be not sanctified, is a dangerous thing, and a source
of difficulty, preventing the possessor coming to be taught of
272 THE JEWS OF THE NINETEENTH CENTURY.
God, who resisteth the proud. But, although we cannot
look to the learned rabbi as a sound expositor of the doctrine
contained in a prophecy, which tells of the mercy of the
meek and lowly Saviour, we may learn much from him as to
the literal and exact sense of the words employed, which we
can learn nowhere else.
Among all the rabbies whose writings form so valuable a
help for rightly understanding the Word of God, Kimchi is
one of the most distinguished.
Dr. M'Caul observes concerning him : —
"A little later came David Kimchi, who, diligently using the
labours of his predecessors, and possessing no ordinary resources of
his own, has, besides a grammar and lexicon, left a commentary on
most of the books of Scripture, which, though written six hundred
years ago, will bear a comparison with any that has appeared even
in the nineteenth century. Valuable in itself, it has other points of
attraction for the Christian student. It is the work of one to whom
the Christian world has been nuich indebted; for his grammar and
lexicon have, until very lately, contributed the main portion of all
similar productions, and his commentary has been one of the
sources from which commentators since the Reformation have
drawn most valuable materials. What Geseniv.s says generally of
the Jewish commentators is particularly true of Kimchi — ' The
judicious commentator will know how to use much in them that is
indisputably true and good; andafacihty inunderstanding thesesources
is indispensably necessary to every respectable interpreter.' To the
reader of the English Bible, Kimchi is also of value, as he will find
the translations generally confirmed, and see how very little that
rabbi would have altered. Indeed, a comparison with the rabbies
would show that our translators were deeply read in, and diligent in
consulting, the best Jewish authorities, and would go far towards
]iroving that we have great reason to be satisfied with, and thankful
for, our English translation." (Commentary — Introduct. VIII.)
Let it not then be supposed that the student of divinity
will find little in Kimchi, but rabbinical traditions and
fabulous narrations — the direct contrary is the fact.
We cordially recommend the present publication as a
most valuable aid to the student, who wishes to become
acquainted with the Biblical commentaries of the learned
Jewish rabbies, who have laboured so successfully to
expound the sacred text. It will very greatly assist
in acquiring that familiarity with the style and phraseology
RABBI DAVID KIMCITl's COMMENTARY ON ZECHARIAH. 273
adopted by the best rabbinical writers, which will no doubt
induce those who may make the attempt, to wish for a
farther acquaintance Avith those commentaries, of which we
have here a valuable specimen.
The worth of the volume is greatly enhanced by six
valuable essays by the Rev. Dr. M'Caul, in the form of
" Observations," appended to the Commentary on chapters
i., vi., ix., xi., xii., xiii.
In his observations on chapter i., Dr. M'Caul refutes the
doctrine maintained in " Kiinchi's Commentary " on the Stli
and 12th verses, that the person designated "The angel of
the Lord," is nothing more than one of the many angels to
whom he supposes that the governance and guidance of this
lower world is committed. The autlior proves from
rabbinical commentaries, that it is not an inference peculiar
to Christians, that the Being designated by the title, " The
angel of the Lord," is also called nTn% Jehovah, the name
peculiarly applied to God ; that this is not a forced con-
struction which has been introduced merely to support
Christian doctrines ; and that those rabbies who made it
their chief care to overthrow every interpretation favourable
to Christianity, have nevertheless been constrained by the
plain meaning, and frequent occurrence of such passages, to
come to the same conclusion.
Kimchi asserts, in his Commentary on Zech. vi. 9 — 15
(in common with Rashi and Aben Ezra), that the
expression, the "man whose name is the Branch," is to
be applied to Zerubbabel, and makes this exposition the
turning-point of the whole interpretation, both as to
grammar and doctrine. Dr. M'Caul vindicates the Christian
interpretation of the above passage, by shewing that our
English translation has not been adopted merely to suit the
Christian interpretation, but that it is essentially authorized
by the most celc])rated Jewish commentators ; and one of
these, Abarbanel, who had Kimchi's Commentary before
him, nevertheless rejected his interpretation as untenable
N 3
274 THE JEWS OF THE NINETEENTH CENTURY.
The reasons which led this learned antagonist entirely
to reject the notion, that the prophecy of "the man whose
name is the Branch," can refer to Zerubbabel, are quoted
at length. The author proceeds to show that we are
therefore compelled to seek for some other person as
the subject of the prophecy, and that the tradition of
the ancient Jewish Church, and the parallel passages in
Isaiah iv. and Jeremiah xxxiii., point out the Messiah
as that person ; which opinion is fuUy confirmed by the
contents of the prophecy.
The next essay is a defence of the Christian interpreta-
tion of Zech. ix. It is first shewn, that "the writings
of the Jews furnish an unbroken chain of testimony, to
prove that this prophecy was always referred to the
Messiah, and that, therefore, the writers of the New
Testament did not lay hold of a text, the letter of
which seemed to suit their purpose, but applied a passage
of Scripture, which the Jewish nation ever regarded as
a test to try the claims of every pretender to the
Messiahship." After an investigation of the proper
meaning of the words, ^337, "lowly," and ^2713- "having
salvation," Dr. M'Caul replies to the objections raised by
the Jews to the applicability of the prophecy to Jesus of
Nazareth.
The misconstruction of the 7th and 13th verse of Zech.
xi. by Kimchi, and some other rabbies, is pointed out in the
observations appended to the commentary on that chapter.
After referring to the symbolical nature of the vision, and
shewing that it refers to the concluding period of the
Jewish history, the translator enters upon the question,
whether it has been fulfilled in the history of Jesus,
and comes to the conclusion that the narrative of the
Gospel, the valuation at thirty pieces of silver, and the
purchase of the potter's field, must be authentic, and
that it accurately fulfils the prophecy. Dr. ^M'Caul finally
explains the apparent alteration in the above passage, as
RAKBI DAVID KIMCHl'S COMMENTAKY ON ZECHARIAn. 275
■ Iiioted by St. Matthew, and sliews tliat that apostle had a
direct purpose in introducing the name of Jeremiah,
namely, to impress more strongly upon his Jewish brethren
the fearful prophecies proceeding from the mouth of two
successive prophets.
The interpretation given by Kimchi of Zech. xii. 10,
Tnpi "ili?S ns ''bsiia'^am "and they shall look upon me
whom they have pierced," is next refuted. The Jewish
commentators have evidently felt the urgent necessity for
getting rid of the opinion, that the person pierced was
the Messiah. And when it has been acknowledged, by
some of the greatest rabbles, that it must refer to the
Messiah, they have taken refuge in the Talmudic doctrine,
of two Messiahs, the Son of Joseph, and the Son of David,
Dr. M'Caul defends the Christian interpretation, which
is, that Messiah, tlio Son of David, is tlie person pierced,
and that tlie Israelites shall mourn because of the national
and personal guilt incurred by piercing and rejecting
him. He proves that this is the true and obvious
interpretation, both from the Jewish tradition, that the
passage refers to Messiah, the Son of Joseph, from the
determination which Rashi displays to get rid of this
explanation, and from the context.
The objection that can be made to the above by the
Jews, viz,, that the Christian version of the passage
just referred to makes God himself the victim whom
they pierced, is considered in the observations on the
next chapter. The rabbies construe as we do, that remark-
able passage, " Awake, sword, against my shepherd,
and against the man that is my fellow, saith the Lord
of hosts," and endeavour to avoid the force of the passage,
by saying that the words are ironical. Dr. M'Caul shews
that the word '^n"'^!?. "my fellow," implies that He of
whom it is spoken is a divine person, that Messiah is
the person spoken of, and that the prophecy was fulfilled
in Jesus of Kazareth.
276 THE JEWS OF THE NINETEENTH CENTtTRT.
"Br. SHoIff's if^lsston to 13o!djara."*
It cannot be necessary for us to say much, in order to
recommend an account of this most benevolent and remark-
able enterprise to the notice of our readers. Although Dr.
Wolff was not permitted to accomplish his earnest wish, in
liberating the British officers whom he hoped to have found
still surviving in the land of their captivity, his mission
cannot have failed to produce a very great and lasting effect
in many important respects.
We may justly look upon the attempt itself as a happy
token for good as to the times in which we live. A pious
Jew goes, literally, with his life in his hand, to attempt the
rescue of Gentile brethren. He undertakes a most perilous
journey, that, if possible, he may be the means of liberating
from the most wretched captivity, those who had been con-
demned to the most dreadful punishments.
Jews and Gentiles have thus been led to respect and
understand each other. Men of different nations and creeds
have been instructed by the example set before them, as well
as by the doctrines, which this extraordinary journey gave
Dr. Wolff an opportunity to inculcate.
We will not anticipate the pleasure which very many will
derive from the perusal of the narrative itself, by giving a
detail of the various events which occurred as Dr. Wolff was
on his way.
After a long and tedious journey. Dr. W. at length ap-
proached Bokhara.
Wlien, however, I reached Shalir Islam, the King's chamberlain
(Makhram) was sent to tvelcome me, not Dil Assa Khan ; and sweet-
meats were sent for me, and the iSIakhram broiijjht nie in the King's
name the assurance of his jMajcsty's good will towards nie. The
• "Narrative of a Mission to Bokhara, in the years 1843-1845, to
ascertain the fate of Colonel Stoddart and Captain ConoJly ; by the
llev. Joseph Wolff, D.I)., LL.D." In two volumes. London : John W.
i'arker, "West Strand, 1845.
DR. WOI.FF's mission TO BOKnARA. 277
scene then became suddenly changed. Both tlie Turkoniauns,
Ameer Sarog, and Kaher Kooli, diniinislied the distance between
us. I was dressed in full canonicals the entire distance from Mowr
to Bokhara, heitig determined never to lose sight of my position as
nuillah, on which alone my safety depended, I soon perceived. I
also kept the Bible open in my hand ; I felt my power was in the
Book, and that its might would sustain me. The uncommon
character of these proceedings attracted crowds from Shahr Islam to
Bokhara, all which was favourable to me, since, if I was doomed to
death, it would be widely known, and the consequences might be
even serious to the Ameer himself, of interfering with a sacred
character, armed with the Book of Mousa, and David, and Jesus ;
protected by the word of the Khaleefa of Mowr, supported by the
Sultan, the Shah of Persia, the Russian Ambassador, the Assafl-
ood-I)owla, both by word and letters, and the popular principle
among the Mussulmans, as testified on my route, in shouts of
" Selaam aleikoom," " Peace be with you."
The Turkomauns, my guides, were in the strictest sense of the
word, masterless, for their Aga Sakals, " Lords with the Beard," have
only a right to give advice, and to conduct them on their plundering
expeditions, but they have no power to punish. — (Vol.i., p. .'509.)
Shouts of " Selaam aleikoom " from thousands, rang upon my ear.
It was a most astonishing sight; peo])le from the roofs of the houses,
the Nogay Tartars of Russia, the Cossacks and Girghese from the
deserts, the Tatar from Yarkand, or Chinese Tartary, the merchant of
Cashmeer, the Serkerdeha, or grandees of the King on horseback,
the Alfghauns, the numerous water-carriers, stopped still and looked
at me; .Jews with their little caps, the distinguishing badge of the
Jews of Bokhara, the inhabitants of Khokand politely smiling at me;
and the mullahs from Chekarpoor, and Sinde, looking at me and
saying, " Inglese Saib ; " veiled women screaming to each other,
" Englees Elgee, English Ambassador;" others coming by them,
and saying, " He is not an Elgee, but the Grand Derweesh, Der-
veesh Kelaun, of Englistaun."
My addresses had been circulated throughout all the parts of
Persia, Turkistaun, and Bokhara ; iny object had become widelv
understood, and T, doubtless, reaped the fruit of making the object
of my mission thus clear and intelligible to all the Alussulman
world. Amid the continued shouts of "Selaam aleikoom," I looked
closely among the populace, in the hope that I might recognise
Stoddart, or Conolly. It was vain.— (Vol. i., p. 313.)
Before we were carried to our assigned quarters, we were brought,
what they emphatically call " Bala," up to the palace of the King.
This is situated on a lofty eminence. When we reached it, the
Serkerdeha, i.e. the Grandees of the empire, were just leaving it,
riding upon horseback. The people crowded in masses on me, de-
manding, " What book have you in your hand V I replied, " The
Tonrate-Moosn (Laws of Moses), the Sahoor-e-Dawoud (Psalms of
David), and the ylnjeel-e-Esau (Gospel of Christ), and the Prophe-
cies of Daniel, Isaiah, Ezckiel, Jeremiah, &c." Devoutly did those
278 THE JEWS OF THE NINETEENTH CENTURY.
poor unenlightened souls touch tlie book. At the entrance of the
palace gate we were ordered to dismount from our horses. Only the
Grandees of the eni])ire, and the Ambassadors of the Sultan of Con-
stantinople, of the Shah of Persia, should they come to Bokhara, are
permitted to enter the palace gates on horseback. No Christian,
Heathen, or any other ambassador, is allowed that privilege. Singular
to say, however, I was allowed this privilege at my audience of leave,
prior to my departure from Bokhara.
Previous to our entrance, one of his Majesty's Makhrams ap-
peared before me, and said, " His Majesty condescends to ask
whether you would be ready to submit to the mode of Selaam," (for
Stoddart Saib refused, and drew his sword.) I asked, " In what does
the Selaam consist?" He replied, "You are placed before his
Majesty, who will sit upon the Bala Hanah, (from whence Balkan is
derived,) and the Shekawl (Minister of Foreign Affairs) will take
hold of your shoulders, and you must stroke your beard three times,
and three times bow, saying at each time, " Allah Akbar, Allah
Akbar, Allah Akbar," — " God is the greatest, God is the greatest,
God is the greatest." " Salaamat Padishah," — " Peace to the King."
On being asked if I would do so three times, I said, " Thirty times,
if necessary." Entering the gate, Ave were desired to sit down upon
a stone seat, and after a few minutes' delay, were ordered to send
up our letters.
After the letters were sent up, we were brought before the King,
Dil Assa Khan, and myself. His Majesty was seated in the
balcony of his palace, looking down upon us : thousands of people
in the distance. All eyes were bent on me, to see if I would submit
to the etiquette. "When the Shekawl took hold of my shoulders, I
not only submitted to his doing so to me three times, but I bowed
repeatedly, and exclaimed unceasingly, " Peace to the King," until
his Majesty burst into a fit of laughter, and, of course, all the rest
standing around us. His Majesty said, " Enough, enough, enough."
We were then ordered to retire. The Shekawl, an officer who
answers to our Secretai'y of State for Foreign Affairs, then assiired
me that his Majesty had smiled upon me, and exclaimed, "What an
extraordinary man this Englishman is, in his eyes, and his dress,
and the book in his hand." — (Vol. i., p. 319.)
Notwithstanding this favourable reception, Dr. W. was
often in great peril, especially when exposed to the intrigues
of those most unjust and wicked men, who had succeeded
too well in their cruel and deceitful plans for the destruction
of these brave officers, Colonel Stoddart and Captain
ConoUy.
Habeeb, one of the guards who watched me, came one day
weeping in my room, and said : " Curses, thousand curses, to Abdul
Samut Khan ; he has at last succeeded in inducing the King to send
DR. WOLLf'S mission TO ROKIIAUA. 279
an order here to put you to deatli immediately on liis return."
Scarcely had he done, when servants of Abdul Samut Khan entered
my room, and showed to me actually a letter from Abdul Samut
Khan to one of his officers, writing to him: "Hasrat" (his
Majesty) "has at last decided to ])nt to death the Englishman, and
nothing will save the man ! Let him go to the devil ; what business
had he to come to Bokliara ? " I looked at the seal, it was the seal
of Abdul Samut ; I wrote, therefore, in my Bible these words :
" My dearest Georgiana and Henry,
I loved both of yon until death,
Your affectionate husband and father,
"Joseph Wolff."
—(Vol. ii., p. 92.)
On another day, my servant xVbdullah entered my room in a
furious way, and said — "Now they are going to kill you, and what
shall I do here ? I have no money for going back. Give me a
letter to the Ambassador of your nation at Teheraun, to make me a
present of two thousand tillahs ; if not, I will kill you now. If you
do so before the Ameer sends this order, I will get some khoja
(saint) to speak in your behalf." I took a stick, and gave him such
a beating as I never gave to any one, and I turned him out of the
room and out of my service ; but Abbas Kouli Khan (the Persian
Ambassador) besought me to keep him again, as it would not be
safe at Bokhara to suffer him to run about and excite, perhaps, the
populace against me. So I took him again, which made him only
more impertinent ; and the villain Abdul Samut Khan encouraged
him in it, and sent me vvord that I should give him a sum of money,
in order that he might not play the haramzeday, i.e. the traitor.
However, I must not go into details of what I suffered at Bokhara
by that villain Abdul Samut Khan, and my servant Abdullah. I can
only say, that I frequently wished that the King of Bokhara would
not delay my execution, in order to have peace for ever; and I must
say, that it was an inconsiderate act of Colonel Sheil to send to me
a demand from that villain from Bokhara to England ; for, by the
items, he (Colonel Sheil) ought to have seen that the promise
was extorted from a poor ])risoner who Jiad death before his eyes.
I was very ill one morning. On awakening from sleep, Abdullah
screamed : " I have committed a great error by coming to Bokhara
with an Infidel." I said, " Do you not perceive that I am very
unwell? " Abdullah, in a most malicious manner, replied, "Then be
well — all the same to me."
Usbecks from Bokhara, who were present, and the guards of the
King, observed — "They try to kill this poor Englishman by
annoying him; " and another observed, " It is all at the advice of
that villain Abdul Samut Khan, who wishes to bring our Ameer
into difficulties with the English, and the villain would like to see
Bokhara destroyed, and he himself gain by it."
The kindness I experienced from Abbas Kouli Khan at this
trying period, when so many evils beset my path, and my life was
on the brink of destruction, I must ever remember with the deepest
280 THE JEWS OF THE NINETEENTH CENTURY.
gratitude, though he was by no means witliout apprehension for his
own fate, but laboured, as all at Bokhara must, under terrible
misgivings of his own personal safety. Abbas Kouli Khan was
formerly Governor at Bushire, in the Persian Gulf, and therefore
acquainted with English people. He was a man of a higher sense
of honour tlian I had ever met among the Persians. When he
perceived that I could not eat horseflesh, and tea with salt and
milk, and besides this, rice only half-boiled, he sent me daily a
pilaw of his own cooked in the Persian style ; and as he perceived
that I was in danger of l)eing murdered by the guards set over
me by the King, or by Abdullah my servant, or Dil Assa Khan, he
sent one of his own servants to sleep in my apartment ; and as
he soon saw that I had an attack of the " rishta," he sent one of his
own physicians to bleed ine.— (Vol. ii., p. 95.)
Dr. W. was, however, wonderfully delivered by the
merciful care of that gracious Providence which has
preserved him in the midst of so many dangers, to which he
has been exposed on his various journeys among distant
and barbarous nations ; and, while we are thankful for
his preservation, we cannot "but pray most earnestly, that
the dark habitations of violence which he visited, may
speedily be blessed with tae light of that Gospel, which
alone can give peace, and bring righteousness among
those who are now the slaves of the oppressor.
Although we must leave our readers to learn from the
book itself, most of those details of stirring interest,
with which the narrative abounds, we subjoin a few
quotations from the work, which refer to the state of the
Jews in those remote countries, which Dr. W. was led to
visit.
The following is the account which Dr. W. gives of
the Jews in Bokhara and Yemen, amongst whom Dr. W.
had preached the Gospel on a previous occasion, when he
travelled as a missionary expressly to the Jews : —
The Jews in Bokhara are 10,000 in numlor ; the Chief Rabbi
assured me that Bokhara is the Habor, and Balkh, the Halah of the
2d of Kings xvii. 6 ; but that in the reign of (jhengis Khan they
lost all their written accounts. At Balkh the Mussulman mullahs
assured me that it was built by a son of Adam, that its first name
had been Ilanakh, and afterwards Halah, tliough later writers call it
Balakli, or Balkh. The Jews, both of Balkh and Samarcand, assert
DR. Wolff's mission to Bokhara, 281
that Turkistaun is the land of Nod, and Balkli wlicre Nod " once
stood." In this land of Cain the Jews bear a mark, by order of the
King of Bokhara, in order that no Mussulman may pjive them
Salaam, peace. To Rabbi Joseph Mooghrubee, an African, the
Jews of Bokhara owe the restoration of their ancient customs : they
had nearly lost all trace of them in their sojourn among the
Muhammedans. Tiiis great man, I was assured by his son-in-law,
Rabbi Pinchas Ben Simah, used to say, " Oh, Lord, when will the
time come tliat the followers of Jesus will take possession of these
countries? " This son-in-law is now a Christian, and was converted
by me; and so are many others of the Jews at present in Bokhara.
Jews came to me here from Samarcand, Khokand, and other places.
The total population was then about 13,(300. I found the epileptic
convulsion, which produced such an effect for Muhammed among
a people who call "gasping" inspiration, currently handed down;
and 1 have little doubt that, like madness and idiotcy, they were no
mean agents of his power among a people that look on the victims
to these maladies as the inspired of God. The tradition is an old
one at Bokhara, tliat some of the ten tribes are in China. I tried
the Jews here on various points of scriptural interpretation,
particularly that important one in Isaiah vii. 14, nnbr, (virgin).
They translated it as we Christians do, and they are in total
ignorance of the important controveray between Jews and Christians
on that point. — (Vol. i., p. 14.)
Here I may as well notice the Jews of Yemen generally. While
at Sanaa, Mose Joseph Alkarec, the Chief Rabbi of the Jews, called
on me. He is an amiable and sensible man. Tlie Jews of Yemen
adhere uniquely to the ancient interpretation of Scripture in the
passage Isaiah vii. 14, "A virgin shall conceive," and they give to
the no'jy, the same interpretation, virgin, that the Christians do,
without knowing the history of Jesus. Rabbi Alkaree asserted,
that in Isaiah liii. the suffering of the Messiah is described as
anterior to his reign in glory. He informed me that the Jews of
Yemen never returned to Jerusalem after the Babylonish ca])tivity ;
and that when Ezra wrote a letter to the princes of the captivity at
Tanaan, a day's journey from Sanaa, inviting them to return, they
replied, " Daniel predicts the murder of the Messiah, and another
destruction of Jerusalem and the Temple, and therefore we will not
go up until He shall have scattered the power of the holy people,
until the thousand two hundred and ninety days are over." I
demanded, "Do you consider these days to be literal days?" The
Alkaree replied, " No ; but we do cxp.ct the coming of the Messiah
from the commotions now going on at Yemen. We think he begins
to come from Teman, i.e., Yemen, for you see the tents of Cushan
are now in affliction, and the curtains of Midian tremble. There is
now war in the wilderness unprecedented in our memory. There
are twelve gates at Sanaa. As soon as one of them, the Bab
Alstraan, which is always kept closed, is opened, we expect Ilim.
Rechab and Ilamden are before it." I then expounded Isaiah liii.,
and read him the holy history of Jesus. lie said, " Your exposition
282 TUE JEWS OP THE NINETEENTH CENTURr.
is in better agreement witli the ancient interpretation ; I approve it
much more tlian that of our nation, which ascribes the passage
to Josiah." This kind Jew assisted me in the distribution of
Testaments among his people. Sanaa contains fifteen thousand
Jews. In Yemen tliey amount to twenty thousand. I conceive the
total population of the Jews thronghout the world amounts to
ten millions. I baptized here sixteen Jews, and left them all New
Testaments. — (Vol. i., p. 60.)
The synagogue at Bokhara and tlie towns of Bokhara
and Samarcand are thus described : —
The synagogue of the Jews at Bokhara is a very ancient building,
but quite out of repair. The Ameer gave his consent, during my
stay there, to the Jews to repair the synagogue a little, but not to
extend the ground. They have here an ancient MS. of Daniel, and
in chap. viii. is the number two thousand four hundred, instead of
two thousand three hundred.
Though the King of Bokhara is a friend to none, yet he seems to
have some predilection for the ceremonies of the Jewish religion,
and frequently goes to the house of Rabl)i Simha on the day
of Tabernacles, and sees them celebrate that feast, and partakes of
their dinner. He has never seized on a Jewish woman as he has
done on the wives of his great ministers. — (Vol. ii., p. 2.)
Bokhara is situated in 39 deg. 27 min. north latitude, 80 deg.
19 min. east longitude. It is surrounded by deserts, and watered
by the little river Wafkan, which flows between forests of fruit-
trees and gardens. It has eleven gates, and a circumference of
fifteen English miles ; three hundred and sixty mosques, twenty-two
caravansei-ays, many baths and bazaars; and the old palace called
Ark, built by Arslan Khan one thousand years ago, and has about
one hundred splendid colleges. The houses have neither roofs nor
windows. The population amounts to one hundred and eighty
thousand, composed of Tatshicks, Nogays, Affghauns, Mervee,
Uskbecks, and ten thousand Jews, who are dyers and silk traders,
and must wear a small cap, and girdle round their waist, to be
distinguished from the Muhammedans. There are several thousand
slaves. There are three hundred merchants from Scinde, and many
derveeshes. Whole streets contain nothing but shops and magazines
for merchants from all parts of Turkistaun, Cashgar, Hindustaun,
and Russia. There are great numbers of country houses, with
gardens, called Jehaar-Baghs, all around Bokhara. Most delightful
villages are to be found eight miles around Bokhara. A sickness
prevails, chiefly in the city, called Rislda ; an immense worm comes
out of the knees, and makes people frequenth' lame for life : it is
ascribed to the water. Ophthalmia is also prevalent. There is only
one Jewish physician, of some skill, who prides himself on knowing
the sense of the word " antimonial," and perpetually uses it, as
Abdul Samut Khan prides himself on knowing how to say, " Halt!
front! "
DR. Wolff's mission to BoicnAnA. 283
Karkee, near the Amoo, is a strong town, with one hnndred
and fifty liouses, about one hundred Englisli miles from Bokhara.
In the cities of Oratessa, Karahrol, and Jesagh, the usbeck
cliiefs called Sukerdeha, have their country houses, but they are
now much oppressed by Nair Ullah Behudur, the present king of
Bokliara, wlio often takes possession of their wives and sons. * * * •
The cliief of the Mullahs at Bokhara has the title of Mullah
Kelaim (grand Mullah), a man of excellent character, who deplores
the murder of poor Stoddart and Conolly.
Of Samarcand, the rival city, formerly the place of residency of
Timur, in the midst of the beautiful valley Soghd, I have to remark,
that it was not long since the seat of the King of Bokhara in the
time of winter, but as this town is frequently in a state of mutiny,
he seldom goes there. It was known in the time of Alexander the
Great b\' the name of Marakanda Regia Sogdianorum, and contains
the Sepulchre of Tinun-. It is still the seat of Oriental literature,
and called " The ornament of the face of the earth." It has a wall
of clay, and forty thousand inhabitants ; a beautiful palace, and
many houses of marble ; many mosques and colleges. It was
formerly inhabited by Chinese, who manufactured paper of silk,
and it once had the name of Bokhara-Tsheen, but received the
present name from the Conqueror Samar, after Christ (543. Oologh
Beyk erected there an observatory. There are two thousand Jews
the're.— (Vol. ii., p. 3 — .'5.)
The following statement shows the degraded condition of
the Jews in Bokhara, where they have long been subjected
to cruel oppressions : —
The Jews of Bokhara have taken courage, and called on me.
The name of Sir Moses Monteiiore, and the rumour of his exertions
for the benefit of the Jewish nation, have readied their ears, and
those of their brethren in Samarcand, Balkh, Khokand, and
Heraut ; and Sir Moses Montefiore will be sin-prised to leai'n, that
his exertions in behalf of the Jews have drawn the attention of the
Jews in those distant regions to the doctrines of Christianity ; for
many Jews, when at Bokhara, observed to me that the religion of
the Oentiles in England must absolutely be better than that of
Muhammed, as the proceedhigs of Sir Moses Montefiore, in behalf
of the Jews, are not only tolerated, but also countenanced,
supported, recommended, and eulogized. And about Rothschild
they say, that, in a country where one can so openly make a display
of one's propertv, the religion of that nation must be better. — (Vol.
ii., p. 28.)
The danger in which Dr. Wolff was placed did not deter
the Jews from visiting him : —
What I suffered all the time of the King's absence I cannot
284 THE JEWS OF THE NINETEENTH CENTURY.
describe. The good Abbas Kouli Khan sent me victuals constantly
from his table, in order that I might not be poisoned by Abdullah.
In the night time he took possession of the key of my room,
in order that I might not be murdered, and kept his servant in my
room to protect me, as I have mentioned. Every moment a spy
from the King came to ask what 1 did. The Jews, however, had
the courage to come, and I advised them to come, when the King's
Makhrams were with me ; when each of us looked in a Hebrew
Bible, as if we were reading, and thus carried on our conversation
in Hebrew in the presence of the Usbecks, who all the time believed
that we were reading in the book by turn, whilst I learnt every
particular of the conduct of the King and the Nayeb towards
Stoddart and Conolly, particulars of the death of the latter, and of
the licentious and tyrannical conduct of the King. Conversations
not political we carried on in Persian. — (Vol. ii., p. 103.)
" Thet make broad their phylacteries, and enlarge the
borders of their garments." This was one of the distin-
guishing marks of the Pharisees who lived in the time of
our Saviour ; and it may well be said that their successors,
who live in our days, are not less strict and superstitious
than they were in these observances.
Mr. Margoliouth's book furnishes us with information
concerning the mode in which the phylacteries are used by
modern Jews ; the estimation in which they are held as
amulets, charms, &c. ; and the absurd and superstitious
fables connected with the talith, the fringes, and the signs on
the door-posts. The account he gives may well make every
* " The fundamental principles of Modern Judaism Investigated ;
together with a Memoir of the Author, and an Introduction : to which
are appended a List of the Six Hundred and Thirteen Precepts ; and
Addresses to Jews and Christians." By Moses Margoliouth, of
Trinity College, Dublin. London: B. Wertheim, 13, Paternoster-row ;
Evans and Ducker, Chester; W. Curry, jun., and Co., Dublin. 1843.
MODERN JUDAISM INVESTIGATED. 285
one who loves Israel say, " How are the mighty fallen ! how
is tlie gold become dim, and the most fine gold changed ! ''
" Judah was the sanctuary " of the Most High, and " Israel
liis dominion ; " " but they have turned to their own way and
gone astray." And this interesting volume contains
abundant proof of the sad effects of following the com-
mandments and doctrines of men, instead of seeking for the
truth which God has graciously revealed unto us.
We cannot attempt to follow the author in his various
investigations on these subjects. He brings abundant
evidence to show that while the Jews have been looking to
their phylacteries, m'zuzah (signs on the door-posts), and
fringes, to "preserve from sin," to "atone for sin," and
to " secure from hell-fire," they have lost sight of the righte-
ousness of God.
Cumbersome, varied, and trifling as these observances
are, it is a melancholy recollection which forces itself upon
us, that the effects produced by tradition and superstition in
the Jewish Church, have met with their counterpart most
completely among Christians. We cannot be much sur-
prised when we find Maimonides, who lived in the darkest
ages (a.d. 1170), saying : —
Be it known unto you, that every city of a Nazarene nation,
in whicli they have a place of folly (the name given by Jews to
a Christian place of worship), which is, doubtless, an idolatrous
house, is strictly prohibited to pass through such a city intentionally,
and more especially to dwell in it ; but we who are, in consequence
of our sins, under their power, are obliged so to do, for it has been
fulfilled in us, " And there ye shall serve gods, the work of men's
hands, wood and stone." (Deut. iv. 28.) And if such is the law
relative to the city, how much more with the idolatrous place itself,
which it is almost unlawful to look upon, much more so to enter." —
(Modern Judaism, p. 37.)
And Rabbi Isaac says : —
And even in their places of worship, idols of silver and gold, and
graven images of stocks and stones, have not as yet ceased;
especially the images of bread, which they serve and worship, as
they were accustomed to do a long time ago, and they do all these
things contrary to the doctrine of Jesus. — (Modern Judaism^ p. 37.)
286 THE JEWS OF THE NINETEENTH CENTURY,
Although in God's great mercy this foul stain has been
wiped away from many of the Churches of Chi-ist since the
Reformation, and a faithful testimony has been borne
against tliese iniquities, it is humiliating to the boasted
intellect and wisdom of man, to see how Jews and
Christians fall into the most puerile absurdities, as soon
as ever they attempt to follow mere human teaching in
matters of faith.
Mr. Margoliouth points out the great similarity that
exists between the Rabbinical talith and the Popish
scapular.
The following account of the different Societies, Avhich
are to be met with among the Jews for religious and
literary purposes, may serve as a specimen of the work : —
Since very little is known about the different Societies existing
among the Jews, it will be desirable to give a short sketch of a few
of them, especially of the literary ones ; for besides their many
benevolent Societies, which are highly commendable, (for every one
at all acquainted with the Jews must acknowledge that their national
character is generous and warm-hearted,) they have numerous
literary Societies, a few of which I will endeavour to describe.
The first and most important is the Babylonian Talmud Society ;
designated D'ffl nmn, Chevrah Shas, whose object is to study and to
promote the study of the Talmud. All the members constituting
this Society are first-rate Talniudists, and most respectable. The
following are a few of its rules : —
No one can be admitted into this Society vmless he is able to read
the Talmud with facility, and understand it thoroughly ; he must
also be recommended by members; his character must be blameless;
and he is required to pay a certain sum into the Treasury. During
the first three years he is considered a junior, or, as he is called by
them, u)DTD, Shamesli, i. e. steward; he has no vote; but is required
to carry out notices for convocations, to collect subscriptions, &c. All,
whether rich or poor, must observe these rules. At the expiration of
three years, he is to pay another sura of money, and to make a feast
for the members of the Association, and he then becomes a lawful
member. If the candidate for admission happens to be the son
of a senior member, he is entitled to certain privileges. Every
member must be an annual subscriber; with which subscriptions
schools are established, books bought, and poor Talmudic students
clothed, &c.
Every member must read a folio every morning ; after public
morning prayers all the members are required to meet in the Beth
MODERN JUDAISM INVESTIGATED. 287
Hamedrash, or college, (which is generally near the synagogue,)
and to read it together ; but as some are occasionally prevented i'rom
attending public service, they must read it by themselves at home ;
but as many of them as attend the synagogue, immediately after
service, retire to their college in their talifh and t'p/ii/l/n, and read
it, and discuss it together. They attempt to reconcile many glaring
contradictions and unfounded assertions ; a great deal of ingenuity
and acuteness is displayed, and thence arise numberless disputes.
Of these disputes tiioy are passionately fond; and it is an object of
the highest ambition to defend their own tenets, and to attack those
of their opponents. All those Talmudists are capable of reasoning
powerfully upon any subject with which they are acquainted. The
Chief Rabbi always presides, and is umpire, to avoid endless con-
troversy ; for there are sometimes a hundred together, and some-
times a great many speak at once. At the conclusion of a treatise
(for the Talnuid consists of thirty-six treatises), every member must
be present; then is a time of rejoicing ; tliey provide wine and
biscuits and partake of them immediately after the conclusion.
The Patron delivers a lecture, showing the connexion between the
treatise just fmished and the following one. If it happens to be on
a fast-day, the fast is made null and void, and they are very inge-
nious in arranging the readings in such a way as to make them end
on a fast-day. Once in seven years the whole of the Talmud is
concluded; when a great feast takes place, which is a day of great
rejoicing. Ilabbies are invited from diff'eient places to attend; forits
conclusion varies in their respective towns; a great many honours are
conferred upon such as have distinguished themselves in discovering
something new, or in appearing to reconcile some really irrecon-
cileable statements.
The Babylonian Talmud is more studied than the Jerusalem
Talmud. They were compiled by different rabbies at different
periods. The following is a brief view of their origin : —
Afetr the destruction of Jerusalem, and the awful calamities
which befel the Jews in Alexandria in the second century, Jewish
learning found a retreat partly in Judea, and ])artly on the borders
of the Euphrates. The learned Jews of Judea established a school
at Janina, which at a subsequent period, was removed to Tiberias,
over which the descendants of Ilillel presided in lineal succession,
under the title of «'ir:, Nasie, or Prince. About the beginning of
the third century, i.e., about a. d. 230, Rabbi Jehudah, then being
Nasie or Prince (who is also called cnpn, the Saint), compiled the
n:ffiD, Mishniih, from the opinions of 170 rabbies. About a century
afterwards, a disciple of his. Rabbi Jehochanan by name, the Prin-
cipal of a College at Tiberias, in Judea, compiled tlie various opinions
of about 200 learned rabbies, explanatory of the Mislmali, wiiich is
called G'mara, or complitiun ; for though the ISIishnali was per-
spicuous to the superior understanding of Rabbi Jehuda, it was
hardly intelligible to the majority of readers ; Rabbi Jehochanan
added therefore the G'mara to the text of the Mishnah, and denomi-
nated it 'D'?c"n' no"?,-), the Jerusalem Talmud. About the same
288 THE JEWS OF THE NINETEENTH CENTUBT.
time, Martin, Bishop of Tours, had the audacity to maintain that the
Emperor is inferior in dignity to one of the Presbyters.
The Jews, who settled on the borders of the Euphrates and Tigris,
established three schools there ; one at Nahardca, another at Pum-
beditha, and a third at Sura; all in the dominions of the kings of
Pei-sia. These Persian, or, as they were commonly called, Babylo-
nian schools, would not at first subscribe to Rabbi Jochanan's pro-
ductions. In the sixth century, or about a.u. .512, therefore,
Rab-lna and Rab-Ashi compiled the opinions of about 1,.'500 of their
learned men (who were far more numerous than those of Judea),
which is also called G'mara, or completion, and added it to the
Mishnah (as it was admitted by all), and designated it the '"jli nD/D,
Babyloniaii Talmud, and very properly so, for it is an extraordinary
Babel, or most inconceivable mixture of political economy, ethics, a
little astronomy, logic, metaphysics, jurisprudence, allegories, and
fables, of the most ridiculous and contemptible nature, Src, whilst at
the same time it contains many valuable truths and many other sub-
jects worthy of attention. Every thinking Talmudist must own that
Rab-lna and Rab-Ashi made a very unhappy selection. This is a
great deal more extensive in its materials than the Jerusalem Talmud.
In the same century, the Roman Pontiffs struggled hard for
universal dominion, the Benedictine order arose, Evagrius wrote a
fabulous ecclesiastical history, and Gregory wrote his epistles and
dialogues, in which he manifests a most shameful and superstitious
weakness, and an extreme aversion to all kinds of learning. Enno-
dius, a Bishop of Ticinium, now Pavia, disgraced his talents, and
dishonoured his eloquence, by his infamous adulation of the Roman
Pontiff, whom he elevated above all mortals. Isidore, Bishop of
Seville, wrote his Commentary. To these may be added the writings
of heretics that distracted the Church at that period.
Having thus given a bird's-eye view of the origin and progress of
Jewish tradition, the reader will be able to form some idea how the
Talmud came to have such authority, how the system arose, and how
it gained the immense influence it now possesses, by viewing and com-
paring the authority and immense influence which the writings of
the Christian Fathers of that period possess over the deluded votaries
of the Church of Rome.
The second literary Association is called nDCQ T^^'i'n Chevrah
Mishnah, or Mishnah Society ; into which inferior persons are
admitted, because it is considered much easier than the Talmud.
It is conducted on the same plan, only with less pomp. The mem-
bers of this Society who happen to be members of the Talmud
Society, read the appointed chapter in the Mishnah before morning
service. In fact, every member of the Talmud Societj'' is a member
of the Mishnah Society. As the Mishnah is a great deal less than
the Talmud, it is concluded once in three years ; so that in every
Beth Hamedrash in Poland are to be seen two large tables at each
end of the room, crowded with Jews, who study those books in their
talith and t'phillin, and display much earnestness. Some poor Jews,
who are rather ignorant, sit by them, and listen to the explanation.
MODERN JUDAISM INVESTIGATED. 289
SD that some instruction is afforded to the poor and ignorant.
When a rich Jew dies, he sometimes leaves a legacy for poor but
learned men ; that every morning during a whole year they may
read in his behalf a chapter in the IMishnah, which he thinks will
alleviate his tortures in purgatory ; according to tlieir opinion even
the most righteous Jew must'die eleven months in a purgatory.
The third literary Association is called 2pV yv man, Chevrah
Ain Yakob, or Ain Jacob Society, also designed for promoting the
reading of that book which is called rm 3« , Jgadoth. It consists of
all the allegories, fables, absurdities, indecencies, and wonders found
in Talmudic lore. Mr. Finn, in his "Sephardim," rightly styles it
" one of the most trashy and cumbrous impositions that ever depraved
a nation's intellect, or undermined their moral principles, not
superior, if equal, to the Khoran, and only one step above the legends
of Hindoo Brahmins : containing indeed a few spangles of gold, the
relics of a pure tradition, but the greater part being of base metal
encrusted with a poisonous oxide." If the rabbi who took the trouble to
extract all the above-mentioned articles, had published an edition of
the Talmud without tliem, he would indeed have wrought a good
work ; for the Talmud purified from these abominations would
certainly present a noble specimen of Hebrew literature.
Maimonides was very anxious to have them all abolished from the
Talmud. Had he but braved the displeasure of our rabbies more
firmly, he would have certainly written against these absurdities ;
but he has not left us in the dark, after all, concerning his opinion
of these Agadoth. In his " Moreh N'bochim," or " Guide to the
Perplexed," we find the following passage as an excuse for not
explaining them : — " And if one of the many foolish rabbies reads
these histories and proverbs, he will find an explanation not neces-
sary; for to a fool everything is right, and he finds no difficulty
anywhere. And if a really wise man reads them, there will be but
two ways in which he will consider them. If he take them in their
literal sense, and think them bad, he will say, This is foolishness; and
in so doing he says nothing at all against the foundation of the faith."
He also wrote to Rabbi Joseph, — " Beware of wasting time in the
exposition and laborious poring over the G'mara ; for I have read
much therein, and drawn from it but little profit." No wonder,
therefore, that the writings of that truly learned man were often
condemned to the flames ; but it is rather surprising that he is now
held up as an advocate for G'mara, though the Talmud exj)ressly
pronounces that "those who reject the Agadoth, as did Zadok and
Baithos, are deniers of the law, and as such are condemned on
account of the greatness of their wickedness and sin, for ever, even
for ever and ever."
It is most distressing to see crowds of aged Jews sitting in the
Beth Hamedrash, and reading the Agadoth, thinking tliat they
thereby do God service. The members of this Society are generally
to be found reading it about half-past two o'clock, p.m. It is the
reading book of aged Jews who are no longer able to join with the
young men, whose mental capacities are in their vigour, in discussing
290 THE JEWS OF THE NINETEENTH CENTURT.
difficult subjects contained in the Talmud ; for Ain Jacob is
considered light reading. It is a book whicli might be classed with
" Tom Thumb," or " Jack the Giant-killer." A great number of
tradesmen get poor young students to read it with them. The rules
of the Society are somewhat similar to those of the two former.
The fourth Association is termed NipQ min, Chevrah Mikra, or
Scripture Society. Its object is to read the Scriptures together daily
at the Beth Hamedrash. The appointed hour is before public evening
prayers. It is conducted by a very learned man, who reads aloud;
and all the members listen with profound attention. There is no
disputing here, but every thing is in perfect order. Questions are
asked, but in a spirit of humility. The commentaries employed for
that purpose are those of Rashi, or Jarchi, Kimchi, Aben Ezra,
Abarbanal, M'zudoth, David, &c. The members of this Society
have a profound knowledge of the Scriptures. Since the " London
Society for promoting Christianity amongst the Jews " began to
accommodate the Jews abroad with cheap copies of the Old Testa-
ment, free from all the above commentaries, there is generally to be
found in every large town inhabited by Jews, in Poland, and
Russia, a Society of young men, called "[j'n min, Chevrah Tanach,
whose object is to read the Bible without any comment; for which
purpose these young men have a room to themselves, for the Beth
Hamedrash would not be allowed for that purpose. All these young
men are sceptical about the Rabbinical oracles ; and it is most
probable that the present movements amongst the Jews, and the cry
for Reformation, and "No Rabbinism," owe their existence, under
God, to the London Society, in giving free course to the oracles of
God among the Jews, to whom they were first committed.
The fifth Association is called min min, Chevrah Torah, or the
Law Society, Avhose object is to study the Pentateuch, with all the
Cabalistic commentaries, viz., Zohar, Medrash, Yalkut, Alshich, &c.
Alshich is a great favourite with them. This Society consists of all
kinds of tradesmen, who are busy the whole week, and can scarcely
find time to attend the synagogue. They assemble themselves on
the afternoon of Saturday in the Beth Hamedrash (as it is read only
there for their benefit), when their Principal reads the Pentateuch
aloud and explains it, so that the most ignorant can understand. It
is indeed a wonderful scene to behold a Jewish Beth Hamedrash in
Poland on a Saturday afternoon ; to see ten or twelve large tables
surrounded with pious Jews, who have a zeal for God. Were even
their greatest enemy to visit such a scene, he would be struck with
their jiiety. It would inspire him with a spirit of love and aflPection,
and his prejudice would be turned into sincere respect for the Jewish
nation ; but the fact is, their real state is far from being known and
considered by the majority of British Christians.
The Torah Society have a fast-day on the seventh day of the
month Adar, (which is generally about the end of February or
beginning of March,) as it is supposed that Moses died on that day.
This year (1843) having two Adars, the 7th of the first Adar happens
on the 7th of February, and the 7th of the second Adar on the 9th
ELDAD AND MEDAD. 291
of Marcli. It often occurs that a person is member of all the
Societies.
Thus I have given a brief view of a few of their literary Asso-
ciations, all of which tend to keep learning alive, and always secure
a great number of learned men among them. — Modern Judaism,
p. 84, note.
We trust that this extract will suffice to induce many to
consult the work itself, whicli contains much important infor-
mation on the different subjects which it treats of.
(ISttiati KxCts iHrtatf : a Blaloguc, fig Stanislaus ?^ofla.
The learned author of this pamphlet has here recorded
his opinion of the dangerous effects produced by the Talmud,
and stated his reasons for believing in the New Testament.
We most heartily wish that many of his brethren may be
induced seriously to consider the awful responsibility which
attaches to those who continue to advocate a system of
which Mr. Hoga, speaking from ample experience and exten-
sive observation, says : —
Alas ! it is the Talmud which has rooted out Israel's chosen and
hopeful plants ; it is that great destroyer who has slain all their first-
born from the womb, and who stiHing them as untimely births which
never saw the light, has plunged and hid them in his dark lazy deep,
where he reigns in regions of endless night. The world has really
no idea of the great mental power and vigour of thought which has
been wasted, destroyed, and swallowed up by the bottomless gulf of
Talmudic sophisms and profound nonsense. Indeed, the loss of
Jewish geniuses in so many ages, caused by the Talmud, is more to
be lamented than the destruction of their beautiful house which was
a prey to flames ; inasmuch as in the future no vestige will remain
of the wrecks and ruins of these geniuses, as none will be able to
recognise them, estimate their loss, and deplore the glory which is
departed from Israel. — (p. 16.)
When we consider the influence of the Talmud on the common
people, we cannot but pronounce it most pernicious ; not by making
them criminal, but by perverting their natural good qualities,
demoralizing their honesty, and degrading their feelings of honour,
in which they might, if that influence were not, have excelled more
than any other people. If you have ever heard of a Jew brought to
O 2
292 THE JEWS OP THE NINETEENTH CENTURY.
a court of justice for some fraud, you may depend upon it that the
cause of it was some slightly conceived maxims of the Talmud. If
you have ever heard of a Jewish fop who was not brought to a court
of justice, you may be sure that he has snatched a little more of
Talmudic maxims than the former. There is no medium for the
Jewish people ; they must be either very much esteemed or utterly
despised. — (p. 15.)
O ! could you Ijut contemplate the deluge of Jewish books, the
enormous magnitude of the progeny of the Talmud, and its prodigious
secret daughter, Cabbala, who, though invisible, and entirely
unknown to the world, rules mysteriously with an imperial power
over the Jewish nation, and encircles them with her charming wand :
O ! if you could view these silent monuments of immense labour
and unrelenting industry of men endued by nature with the strongest
faculties, who, if the Talmud had not decoyed them, would have
been a blessing to their nation, whereas, through the Talmud, they have
wasted their strength for nought, exhausted all the treasures of
human reason in building castles in the air, of the most subtile
conceits, of which the world can form no idea> and consimied their
vigorous mind, in plunging it in an unfathomed abyss of delusive
shadows, which have neither foundation nor reality ; if you could
estimate, I say, this great damage of intellect, then you would con-
fess, as I do, that neither the Romans nor the Greeks, neither
Spanish Inquisition nor Damascus fiends, have ever caused to the
Jews such a lasting loss as that which the Talmud has caused
to them, and can, therefore, as a most injurious book, not be the
receptacle of true religion. — (p. 20.)
Interest tafeen in ^Jerusalem anti Palestine.
Although there is great reason to mourn over the apathy
and indifference which are manifested by thousands, when
reference is made either to the doctrines or the history
of the Bible, there are many tokens for good, which prove
that the interest which is felt in sacred things is on the
increase.
One of the encouraging signs of the times in this respect,
is the great number of persons who are led to visit the
Holy Land. Visitors in considerable numbers hasten to
Judea. A journey to Palestine is often undertaken as a
means of restoring that health which has suffered from
INTEREST TAKEN IN JERUSALEM AND PALESTINE. 293
the continued pressure of important duties. Others, again,
actuated by motives of laudable curiosity, feel it to be their
greatest pleasure to say, " Our feet shall stand within thy
walls, Jerusalem." They go, not as the votaries of a
debased and degrading superstition, but with their Bible in
their hand ; and although they know and experience the
solemn importance of that great doctrine, " God is a Spirit,
and they that worship him must worship him in spirit and
in truth ; " although they deplore the sad attempts which
have been made to set forward the service of God by those
ceremonies and outward forms which can never fail to injure
and perplex all those who rest in them, or look for help
from them, instead of leading them to the only fountain of
truth and peace, still they are instructed and profited by
Avhat they see and hear on the very spot where eternal truth
was revealed and redemption completed. As a recent
traveller * has well observed.
Past ages came rolling back upon me while I stood in the midst
of scenes which had supplied matters of record for all time and all
memory, things which can never really grow old, intermingled as
they are, and will be, with the various streams which make up
the broad current of man's moral history from beginning to the end.
It is difficult to make other minds exactly sensible of the process
which my own underwent while taking the first general survey
of Jerusalem and its surrounding objects of eternally-enduring
interest. I think it can be understood only at Jerusalem. My
Bible has ever since been almost like a new book to me. It is true,
I do not believe any of its records the more for having been at
Jerusalem ; but I find an indescribable freshness and reality about
every narrative as I peruse it, and as I suffer my recollection to
bring the scene of it before me, whether it refer to the triumphs and
the glory of David and of Solomon, the vengeance of Jehovah upon
a favoured, but faithless people, or the wonders of redemption
effected for a fallen world.
And so viewed externally, and especially from the east, the deso-
lation of Jerusalem is uot £o apparent, except when the eye glances
upon the great Mosque of Omar, occupying the site where once
stood the temple in its majesty and its glory, and then it is that the
tide of wondrous history rolls through the awakened mind, and the
image of her former self rises in marbled mnjesty amidst the
* The Eev. G. Fisk.
294 THE JEWS OP THE NINETEENTH CENTURY.
imagined songs of priests and Levites, and the attendant trains of
Solomon and David, her kings. The sense of contrast then at once
takes possession of the mind, and is confirmed, to the exact letter of
Scripture, by an hour's walk in her lonely and silent streets, amidst
her dim and darkened habitations, where the sound of one's solitary
footsteps keeps time to the cadence of saddening thoughts which
crowd upon the soul. I never felt, though I have firmly believed,
the dread realities in which prophecy has developed itself, till
I stood within the walls of Jerusalem, and till I gazed on the
mountains and valleys of Palestine. I think if I had gone forth a
sceptic, I should have returned a believer. Either the Bible must be
true, or Judea an unreal thing, an inexplicable phenomenon. In
its reality, and in its present condition, lies the proof which even
the pride of human reason cannot reject, that the page of inspiration
is the depository of immutable truth, the text of unerring appeal, of
which Judea is a living commentary and interpreter.
And among those who cannot enjoy the privilege of
actually visiting the scene of such unexampled mercy and
unequalled suffering, there are many who think of the land
of Israel with kindling emotion. They are in some good
measure alive to the claim which it has upon their affections
and sympathy ; and while they thankfully acknowledge the
blessings which we enjoy, in the spiritual advantages which
have been bestowed upon ourselves, they remember those
who dwell in the literal Zion. Thus the Bishop of Glasgow,
in a sermon preached at All Souls', Langham-place, on the
Second Sunday after Trinity, observes : —
But a far loftier object must present itself to your imaginations,
when you think of the thousands and tens of thousands who,
year after year, are attaining the privilege of joining in your prayers
and praises in all parts of the world, on the vast continents which
occupy the remoter portions of the globe, in the islands of the great
ocean, and even on the sacred spot where the stupendous work of
our redemption was accomplished. There is nothing on earth that
I can imagine more solemn or affecting, than the forms of our
worship solemnized at Jerusalem, within the walls of that ancient
city where the Jewish priest in the old times pei-formed his emble-
matical sacrifices ; where the Psalmist timed his harp to prophetic
songs concerning the Messiah who was to appear in the latter days ;
and where the holy of many successive generations waited, with an
imperishable faith and hope, for the salvation of God. When
praying to the Redeemer to deliver his people from their iniquities,
from Divine wrath, and from everlasting damnation, and abjuring
him, by the mystery of his incarnation, by his agony and bloody
INTEREST TAKEN IN JERUSALEM AND PALESTINE. 295
sweat, by his cross and passion, by his precious death and buiial, by
his glorious resurrection and ascension, and by the coming of the
Holy Ghost, the Christian, kneeling at the footstool of the heavenly
grace, cannot fail to perceive that he is surrounded by visible tokens
of all thos« miracles of mercy. The Garden of Gethsemane is at
hand, where the bitter agony was endured ; the hill of Calvary, with
its shattered rocks, still remains a witness to the awful consumma-
tion which took place on it, when the sun was darkened and the
great Immamiel bowed his head unto death ; the spot can still be
traced where the new tomb received the body of our crucified Lord ;
and the Mount of Olives, connected in holy remembrance with the
ascension, still rises before Jerusalem as in the ancient days. In
such a scene our Liturgy must needs acquire an incalculable power
of expression ; the eye, the ear, the imagination, will contribute to
swell its import, and draw forth its fuller and more recondite
meaning ; the Old Testament and the New will guide the faith of
the worshipper as he reverts to tlie history of our salvation, and
follows the footsteps of him who wrought it out through tribulation,
sorrow, and death. " The abomination of desolation," it is true,
still encompasses the land of the ancient faith to such a degree, that
the believer in Zion may even now repeat the words of the ancient
prophet and say, " Woe is me ; for I dwell in the midst of a people
of unclean lips ; " nevertheless, he may behold in vision the seraph
approaching the Christian altar, to light upon it that purifying flame
of faith and love, by which iniquity is purged and the sin of the
penitent is removed. The world, indeed, may yet appear in his eyes
to languish and fade ; the earth may seem defiled under the
inhabiters thereof, because they have transgressed the laws, changed
the ordinances, and broken the everlasting covenant. But notwith-
standing, a voice might be heard in Jerusalem, uttering these
cheering words by the most eloquent of her prophets, " O Lord,
thou art my God. I will exalt thee ; 1 will praise thy name, for
thou hast done wonderful things. Thy counsels of old are faithful-
ness and truth. In this mountain hath the Lord destroyed the face
of the covering cast over all people, and the veil that was spread
over all nations. He hath swallowed up death in victory. Lo !
this is our God ; we waited for him, and he hath saved us ; we will
be glad and rejoice in his salvation. Open ye, then, the gates, that
the righteous nation which keepeth the truth may enter in." *
* No apology can be necessary for this slight accommodation of the
prophetical language to Christian times, — the change of the future into
the past. — Note by the liight Rev. Author.
296
jFunrral Smnons on (Dcrasion of tfjc Beatt of t^C
iJtsfjop of :?Jerusalem.*
On Sunday, Dec. 28, two sermons were preached by the
Rev. James B. Cartwright, at the Episcopal Jews' Chapel,
on occasion of the death of the Right Rev. Michael Solomon
Alexander, D.D., late Bishop of the United Church of
England and Ireland at Jerusalem, wliich have since been
printed. A very crowded congregation were assembled,
who listened with a deep attention, which showed how
greatly they regretted the loss of one who had been called
of God to so important a service in his Church.
The late Bishop having for several years been a member
of the congregation, and often exercised his ministry among
them, his death has excited a deep and painful interest,
among those who remember with the most affectionate
respect, the zeal with which he preached Christ and him
crucified.
Both sermons are on the text, Jer. iii. 15, " 1 will give
you pastors according to mine heart, which shall feed you
with knowledge and understanding ;" and the preacher took
occasion to urge on his hearers many considerations, which
should encourage the friends of Israel to expect that the
promise contained in the text AviU be abundantly fulfilled in
the times in which we are privileged to live.
What we have already seen is, indeed, sufficient to encou-
rage our hope and strengthen our faith in the revealed
purpose of God.
Mr. Cartwright embodies in one of liis sermons an
* Two Sermons preached at the Episcopal Jews' Chapel, Palestine-
place, Bethnal-green, on Sunday, December 28. 1845, on occasion of the
death of the Right Rev. Michael Solomon Alexander, D.D., late
Bishop of the United Church of England and Ireland at Jerusalem,
with an Appendix. By the Rev. James B. Cartwright, M.A., Minister
of the Chapel. London: Hatchard and Son, 187, Piccadilly; Seeley,
Burnside, and Seeley, Fleet-street; B. Wertheim, Aldine Chambers,
Paternoster-row. 1846.
FUNERAL SERMONS* 29 T
interesting narrative of the late Bishop's early life and
conversion, founded partly upon a document written by
himself at the period of his baptism, in 1825, and partly
upon the recollection of statements made by him in conversa-
tion, during many years of friendly and official intercourse : —
The late revered prelate, Michael Solomon Alexander, was born
in the year 1799, in a small town of Prussian Poland, and was
brought up from his infancy in the strictest principles of Talmudical
Judaism. At the age of sixteen he became a Jewish teacher
amongst his brethren in Germany, in which employment he con-
tinued until a favourable opening presented itself in England, which
he determined to embrace, little knowing the gracious designs of
God respecting him. He arrived in this country at the age of
twenty- one, ignorant of our language, mir Scriptures, and our
religion. Of Christianity he had no other idea than that which he
had derived from the slanderous traditions of the Talmud, occa-
sionally illustrated by a passing view of a Romish procession in
honour of some saint in his native town ; and he regarded it
accordingly as idolatry, to be abhorred by every faithful Israelite.
As to the Christian Scriptures of the New Testament, Ire was not
even aware of their -existence. He was soon settled as private
tutor to the children of a respectable Israelite in a country town.
It was in this situation that Clu-istianitj^ was first presented to his
mind, and that his prejudices were first shaken in a very remarkable
manner. Walking with his friend, his attention was attracted by a
large handbill, notifying the Annual Meeting of the local
Association in aid of the Society for Promoting Christianity amongst
the Jews. His curiosity was excited, and, in answer to his eager
inquiries, he was informed that the Society hoped to convert the
Jews by means of the New Testament. He had now to learn what
the Nev/ Testament was, and was told that it was an absurd
book, which he would do well to read, and which indeed every Jew
ought to read, with a view to the confirmation of his own mind
in Ins own religion, and in opposition to Christianity.
He (UdvefA the New Testament, and the very first perusal of its
sacred pages awakened an inquiry and an interest, which four years
of severe mental conflict brought to a happy determination. With
a mind dissatisfied and ill at ease, struggling with convictions on the
one hand, and the prospect of worldly disgrace and ruin on the
other, after one or two changes he settled at Plymouth as reader in
the Jewish synagogue. He subsequently married ; and now, as he
thought, stedfastly resolved to abandon every thought of Christ and
his religion. Through God's mercy, he was not long able to
persevere in this resolution. There were Christian hearts that
yearned over him. Christian love, tempered by Cliristian forbear-
ance and discretion, stole an unsuspected march upon his honest and
earnestly inquiring mind. Yet the struggle within was almost
heart-rending. He was afraid, I have heard him say in reference to
o 3
298 THE JEWS OF THE NINETEENTH CENTURr.
that period, to come near the church, and yet on Sunday evenings
would steal silently under its walls, and almost rivetted to the spot,
listen to the pealing organ as it accompanied the songs of Christian
praise. At length, after having for some time communicated
his difhculties to a Jewish friend, it became necessary to make
a formal announcement of his views to the congregation in
which he ministered.
Still pressed by the entreaties of dearest friends, harassed by
temptations, and appalled by the dark prospect apparently before
him, he trembled on the verge of the step he was about to take ;
and again, for a very short interval, hesitated whether he should
proceed. But the Lord had mercy upon him, strengthened his
faith, and enabled him to decide fully and finally for Christ.
He was received into the Church of Christ by baptism at St.
Andrew's, Plymouth, on Wednesday, June 22, 1825. Owing to his
known position in a Jewish congregation, and the character which
he had previously borne, the circumstance of his baptism excited
considerable interest throughout the country : the friends of the
Jewish cause were much encouraged, a greater spirit of inquiry was
promoted amongst the Jews themselves, and, as was to be expected,
the opponents of this blessed work manifested the bitterness of their
feelings in various ways. (Sermons, pp. 33 — 36.)
After referring to the trials which the departed prelate,
and his now widowed partner, had to encounter on their
public profession of Christianity, the preacher proceeds : —
Our friend was thrown upon his principles ; and his principles,
through God's grace, supported him in the trying hour. He met
with ovei"flowing kindness from many who were truly in advance of
their age, in their scriptural estimate of the claims of the Jews, and,
after some hesitation as to his course, he settled at Dublin, in
the hope of gaining a livelihood as a teacher of Hebrew. Here, by
his mild, consistent. Christian demeanour, he gained many kind
friends; and, at length, he became known to the late Arch-
bishop of that diocese, by whom he was highly esteemed, and by
whom he was eventually ordained to a small charge in Dublin, on
Trinity Sunday, 1827.
His ordination as Deacon at that period was scarcely less
unexpected by himself or his friends, than his consecration as
Bishop was fourteen years afterwards. Missionary ordinations were
an ecclesiastical novelty. Thanks be to the great Lord of the
harvest that our Church presents a very different aspect now ! The
ordination of a Jewish missionary to the Jews would then almost
have startled the most ardent friend of Israel. A solitary instance
in which it had been ventured upon by an early Episcopal friend of
the Jewish cause, could not, imhappily, be referred to as an
encouragement. These circumstances are mentioned as illustrating
the peculiar providence of God, in opening a way for our departed
friend. His history marks the progress of that work which God has
FUNERAi SERMONS. 299
since so greatly blessed. It was not long before he was liiniselt
enabled to offer his services in the missionary work among his
brethren, and, before he left Dublin for that purpose, he received
Priest's orders from the Bishop of Kildare, with the concurrence
of the Archbishop.
He preached his first sermon in Sandford Church, near Dublin,
on the evening of the day on which he was ordained, from Psalm li.
15, " O Lord, open thou my \\\)s ; and my mouth shall shew
forth thy praise." It was in the congregation of that church
that he had already found many very kind and dear friends.
On the 8th July, 1827, he preached his first sermon in this
place,* from Rom i. 16, "I am not ashamed of the Gospel of
Christ; for it is the power of God unto salvation to every one that
believeth; to the Jew first, and also to the Greek." The subject
was characteristic. It was one on which he continually delighted to
dwell. He was not ashamed of the Gospel of Christ, when, as an
outcast from Jewish societj', he cast his burden upon the Lord and
was received into the Christian Church. He was not ashamed of it
when taunted with apostasy by his unbelieving brethren, acutely
sensitive as he was to their occasionally bitter rej)roaches. He was
not ashamed of it when he became a Cln-istian minister in this land.
Nor was he ashamed of it when exalted to the high position of
a Prelate of our Church in the Holy City. It was still the power
of God unto salvation. And now, it is his glory and his happiness —
that Christ is not ashamed of him.
At the end of the year he entered into engagements with the
London Society for Promoting Christianity amongst the Jews, and
proceeded to the Continent, where he laboured diligently and
earnestly amongst his brethren for nearly three years : having his
fixed station at Dantzic, which affords some advantages for the
residence of an English clergyman, and is likewise an important
centre for missionary journeys. One of his first thougiits was
to visit the place of his birth. His feelings will be best described in
his own words: —
" I cannot describe my feelings on finding myself now in Posen,
my native country, when I reflect on the wonderful dealings of the
Lord with me, since I left this place nine years ago. I was then a
wandering sheep from my Saviour's fold, walking in darkness and in
the shades of death, ignorant of the Lord that bought me. How did
he lead me? Tiiongh blind, by a way that I knew not. My soul
doth magnify the Lord, because my spirit rejoiceth in my God as my
Saviour, especially when I consider I am now engaged as an
humble, but unworthy instrument to preach the glad tidings of
salvation, and to declare to my brethren what he hath done for my
soul. When my prospects of usefulness are dark, I look to mv
Lord and say, Thy grace is sufficient for me ; thy strength is made
perfect in my weakness." (Pp. 38 — 41.)
* The Episcopal Jews' ChapeL
300 THE JEWS OF THE NINETEENTH CENTURY.
We add Mr. Cartwright's remarks on the character of the
late Bishop as a minister of Christ : —
In considering the departed prelate in the character of a Christian
minister, we must bear in mind that until the age of twenty-six he
had had no means of systematic study of Christian doctrine,
that he had reached manhood before he knew anything of its
Divine source, the New Testament. During the four years in
which, at various intervals, his mind was under powerful conviction,
his opportunities of coming to the knowledge of Christian truth were
comparatively few and uncertain. His education, his learning, his
habits, his prejudices, were all Rabbinical and not Christian. Let
all these things be considered, and those who remember his
preaching, and especially his earlier sermons, will feel astonished
at the progress which he had then made in Christian divinity. His
views of the great fundamental truths of Christianity were
remarkably deep and clear, and often touchingly experimental.
He had evidently learned much during his first years of sharp
mental conflict. I believe that at that time he was eminently taught
of God ; and that if he was clear on the important subject of
a sinner's acceptance with God, of justification by the blood of
Christ through faith alone, and of sanctification by the renewing
influences of the Holy Ghost; it was because he had fought out, as
it were, these great questions in secret conflict and prayer; under
deep conviction of sin, he had learned his need of the free mercy of
the Gospel ; and in the experience and consciousness of the
weakness of his own resolves, and the treachery of his own heart,
he had discovered the need and the power of that grace which
enabled him in the trying moment to say, " I can do all things
through Christ Vhich strengtheneth me." Thus experience,
temptation, and prayer, had been his first commentaries on the
doctrines of the Gospel ; and, therefore, when in little more than
two years from his baptism, Ordination was offered to him, entirely
unsolicited and unexpected, by a prelate who was esteemed strict in
his requirements from candidates for Holy Orders, he was found to
possess suitable qualifications for the Christian ministry. At no time
did his ministrations or expositions of the Bible manifest the spirit
and character of a novice. A deep-read student of Gentile
literature, or of Christian theology, he could not be, but the absence
of this was compensated by his knowledge of the Hebrew Scriptures,
and of that literature which best illustrates them. His comparative
ignorance of Christian controversies betrayed him into no mistakes,
as he carefullj' avoided committing himself upon subjects which
he did not understand, and was always ready to seek information
from others. Firm and decisive on points which he had once
clearly received, immoveable as a rock on the great fundamentals of
the Christian creed, he was fearful and timid at the very approach of
what seemed to him new views of truth ; he was alarmed and
suspicious of all religious novelties ; and in the prosecution of
THE JEWS IN GREAT BRITAIN. 301
his further studies in God's Word, he proceeded with that caution
whicli was so necessary in his circumstances, and which proved
a valuable qualification for a higher office in the Church. He
never ventured where he had not studied and prayed. There was
a ripeness of Christian experience which supplied the lack of some
other professional attainments. In doctrine there was " uncorrupt-
ness, gravity, sincerity ; " * and if there was not brilliancy of
conception, there was unaffected earnestness of soul ; if there was
not elocjuence of language, there was " sound speech that cannot be
condemned."*
He had a firm belief in the promises of God to his own nation,
and looked ardently for their fulfilment. The minute accomplish-
ment of the threatenings of God upon the Jews was to his mind one
of the most powerful arguments for the equally exact fulfilment of
the promises. (Pp. 44 — 47.)
In publishing these sermons, the author has greatly added
to the interest and value of the pamphlet, by subjoining, in
the form of an appendix, not only a summary of the steps
which led to the building of a Hebrew church, and the
establishment of a Protestant bishopric, in the Holy City,
but also the account of Bishop Alexander's conversion to
Christianity, written by himself, together with his four
Episcopal " Addresses to the Friends of Israel," and other
interesting documents.
Ci)^ iUetos in Srcat 13rttnin.t
This is a work of very considerable ability, labour, and
research. Tovey, in his " Anglia-Judaica, or History and
Antiquities of the Jews in England," had, indeed, supplied
us with much valuable information, but Mr. MargoUouth
has added a great number of important particulars, and in
• Titus ii. 7, 8.
t " The Jews in Great Britain ; being a Series of Six Lectures,
delivered in the Liverpool Collegiate Institution, on the Antiquities of
the Jews in England. Ey the Hev. Moses Margoliouth, Incumbent of
Glasnevin, Dublin." London : James Nisbet and Co., Berners-street.
Wm. Curry, jun., & Co., Dublin. 1846.
302 THE JEWS OP THE NINETEENTH CENTURY.
some cases has been able to correct mistakes into which
former writers have fallen.
The plan on which the work is Avritten, is also a great
improvement on Tovey. Mr. Marguliouth does not usually
introduce the documents, which he quotes in the original
Latin, in the lecture itself, but prints them separately in the
form of an appendix.
The history of the Jews in England, too much resembles
the account wliich we have of the sufferings and sorrows,
endured by that wonderful people in most of the countries
whither they have been driven. We have before us a sad
record of exactions and violence, of loans extorted with the
most unfeeling rigour, of oppression and cruelties, of im-
prisonments, banishments, and murders.
But it is not merely a tragic tale of sufferings and
Avretchedness ; we have many traits of character which
remind us that Israel has been wonderfully preserved amidst
all the wrongs inflicted on the nation, and that from time
to time God has raised up witnesses for himself from among
that people. Thus, the celebrated Nicolaus Lyra, who is
often spoken of as a forerunner of the Reformation, was an
English Jew.
Mr. Margoliouth says : —
It must not be omitted to be mentioned, that in banishing the
Jews from this country, the English have expelled one of the most
brilliant stars of the Reformation, who was a Christian Jew, an
Englishman by birth, and educated in the University of Oxford,
the well-known Nicolaus de byra, who wrote a commentary on the
Old and New Testament ; and being deeply versed in the ancient
tongues, and well read in all the works of the learned rabbies,
he selected their best opinions, and expounded the holy Scriptures in
a manner far above the taste of that age, in which he showed a
greater acquaintance with the principles of interpretation, than any
of his predecessors. He was, indeed, a most useful forerunner to
Luther, who made ample use of his commentaries, in which he
frequently reprehended the reigning abuses of the Church, — a fact,
which led Pflug, Bishop of Naumburg, to say —
"Si Lyra non lyrasset,
Lutherus non saltasset."
THE JEWS IN GREAT BRITAIN. 303
Others have it thus : —
" Nisi Lyra lyrasset,
" Totus mundus delirasset."
Wickliffe has also profited much by De Lyra's writings : he used
them frequently when translating the Bible. Indeed his writings
were formerly very famous. Pope, in giving a catalogue of Bay's
library in his Dunciad, finds —
" De Lyra there a dreadful front extends."
It appears, that soon after the banishment of the Jews from this
country, De Lyra embraced Christianity in Paris. The French
biographers have a particular talent of Frenchifying any learned
man who passes through the towns and streets of France. Accord-
ingly, L'Advocat, in his biographical dictionary, made a Frenchman
of him. But that is disproved by the title-page of one of De Lyra's
own works, in which he gives England as his native country. — (Pp.
400—402.)
The following brief account of De Lyra is given by Bishop
Bale, in his " Illustrium Majoris Britannia Catalogus : " —
" Nicolaus Lyranus ex Judreorum genere Anglus; atque He-
bra?orum Ilabbinos in Uteris Hebraicis ab ipsa pueritia nutritus, illud
idioma sanctum ad unguem, ut loquuntur, novit. Qui mox ut
frequentassct scholas publicas, ac minoritarum quorundam sincerioris
judicii audisset conciones ; abhorrere coepit a Talmudicis doctrinis,
atque ita a tota sute gentis insania stultissima. Conversus ergo ad
Christi fidem, ac regenerationis lavacro lotus, Franciscanorum familije,
se statim adjunxit. Inter quos scripturis Sanctis studiosissimus ac
longa exercitatione peritus, Oxonii et Parisiis, cum insulsissimis
Rabbinis, qui plebem Judaicum vana Messire adventuri pollicita-
tione lactavcrant, disputationibus et scriptis, mirifice confiictavit.
Denique contra eorum apertissimas blasphcmias, utrumque Dei
testamentum diligentiori examine et elucidatione explanavit. Si
in plerisque, ut ei a multis imponitur, deliravit, tempori est im-
putandum, in quo fere omnia erant hypocritarum nebulis obscurata.
Mcliorcm ccrte creteris omnibus per cam retatcm navavit in scrip-
turis operam. De verborum simplicitate non est quod conqueritentur
homines, cum a vocabulis lestimanda non sit a'tcrni patris Veritas.
Praeclara scripsit opuscula, ut prsedictus Tritemius habet, quibus
nomen suum celebriter devenit ad postcritatis notitiam. — Doctor
Martinus Lutherus, in secundo et nono capitibus in Genesim, se idco
dicit amavisse Lyranum atque inter optimos posuissc, quod prae
ceteris interpretibus diligcnter fuerit historiam pi-osecutus. Claruit,
A.c. 1337, quo Daniclem ex])osuit, ac Parisiis demimi obiisse fertur."
(Appendix K to Lecture vi.)
The case of N. Lyra is by no means a solitary one in tlit-
history of English Jews.
Strange however to say. while many of the family of
304 THE JEWS OP THE NINETEENTH CENTURY.
Abraham were convinced of the truth, and led to embrace
Christianity, they met with so little encouragement from
those who ought to have rejoiced at their conversion, that on
the contrary they were at one time deprived of all they
possessed of this world's goods, on their joining the Chris-
tian Church.
During the reign of Henry III., it is stated, —
The English subjects began to murmur that too much favour had
been shown to the Jews, and, consequently, charged the King with
indifference towards the Christian religion. The King, therefore,
wishing to convince tliem that he was zealous for Christianity, and
thereby quiet the turbulent minds of his subjects, determined to
seize upon the whole effects of any Jewish convert to Christianity.
It is a pleasing consideration, liowever, that in spite of such cruel
and Antichristian conduct, there were some Jews of some celebrity
in this country, who hazarded everything for the sake of truth. We
have an instance in a Jew of Canterbury, Augustin by name, who
about that time embraced Christianity. And the monkish histori^ms,
relate as an act of great kindness on the part of Henry, that he was
actually gi-aciously pleased to give him his house again to live in,
notwithstanding that he was converted. — (Page 205.)
And again —
This year, a Jew's wife proving a convert Christian, her husband
was attached for her goods by the King, as belonging to him upon her
conversion ; who thereupon paid a fine to have this new casejudicially
determined in the Jews' Exchequer. — (Page 345.)
A short time before, Stephen Langton issued an edict
respecting the Jews, in which, among other regulations, we
find the proliibition, " Let them not presume to enter into any
church:'— (Page 202.)
There was, howevei', a remarkable exception to those per-
secutions which fell upon Jewish converts to Christianity, as
well as those who adhered to the precepts of the rabbles,
when King Henry III. founded a house for converts : —
However, the King was seized with a charitable fit this year, and
erected an institution for Jewish converts. The reason of that fit
was to deliver his father's soul from the flames of purgatory. Con-
scious, as it were, that his father, by his cruel conduct towards the
Jews, deserved a larger share of punishment than any king before
bim ; Henry thought, perhaps, doing something for Jews would
quench the purgatorial fire a little. Most important was, and is, the
existence of such an institution or institutions, since the Jew who
THE JEWS IN GREAT BRITAIN. 305
Was convinced of the truth of Christianity, experienced at tlie same
time the loss of all things besides.
The following is the King's Charter : —
*' The King, to the Archbishops, &c., greeting. Be it known, that
■wc, by the institution of God, and for the safety of our soul, and of
the souls of our predecessors, and of our heirs, have granted, and by
this our Charter confirmed, for us and for our heirs, to the house
which we caused to be built in the street which is called New-street,
between the old and new Temple of London, for the maintenance of
the converted brethren, and those to be converted from Judaism to
the Catholic faith, and for the aid of the maintenance of these
brethi-en that dwell in the said house, the houses and lands, which
belong to John Herberton, in London, and are in our possession as
forfeited, except the garden, which belonged to the said John, in
the aforesaid New-street, and which we granted formerly by our
Charter to the Venerable Father Rudolph, of Chichester, our Chan-
cellor, and all other forfeitures which in our time, by felony, or
from any other cause, will fall to us in our city, or in the suburbs
of our city, London. Wherefore, we wish, and formally enjoin, for
us and for our heirs, that the aforesaid house have and hold freely
and quietly, and in peace, for the maintenance of the converted
brethren, and those to be converted from Judaism to the Catholic
faith, in aid for the maintenance of these brethren that dwell in the
same house, the houses and lands which belonged to John Herberton,
in London, and are in our possession, as if our forfeiture, except the
garden, which belonged to the same John, in the aforesaid street,
New-street, and which formerly, by our charter, we granted to the
Venerable Father Rudolph, Bishop of Chichester, our Chancellor,
and all other forfeitures which in our name by felony, or from
whatever other cause, will fall to us in our city or in the suburbs
within the liberty of our city, London, as we have aforesaid."
This is the first Royal interest taken in the conversion of the Jews.
Individual cases were known earlier than Henry's time, even in
King John's time, as I have already stated in a former part of
this lecture. Henry was no loser by this establishment ; the house
itself belonged to a Jew ; and he took, moreover, care to indemnify
himself more than enough by the exorbitant imposts he put upon
the Jewish community from time to time. I humbly venture to
suggest that it would be quite a legitimate thing to restore those
revenues to the purposes for which they were originally granted. —
(Pp. 210—213.)
But the Jews in England were not long permitted to enjoy
any alleviation of their sufferings. Towards the close of the
thirteenth century Edward I., after having treated them
most unjustly, banished them altogether : —
It appears, however, that the clergy and gentry joined with the
nation in general in desiring the expulsion of the Jews ; and it is to
306 THE JEWS OF TUE NINETEENTH CENTUllY.
be inferred that they were induced to entertain this wish, in a great
measure, from the heavy debts they owed to the Jews, and expecting
to be relieved of tlie payment by the banishment of the creditors;
which gave birth to all the monstrous accusations brought against
them, which were still loudly repeated against the Jews, not only
of their continually clipping and depreciating the coin of the country,
but also of being the cause of much hardship through their ruinous
dealings. But though this may have been in truth the principal, as
in fact, the only avowed reason for desiring that the Jews should be
driven out of England, yet there can be little doubt that the evils
which have been in a former lecture pointed out, as resulting to
the nation in general, from the power continually exercised, over the
property, persons, and rights of the Jews, had some effect in
increasing the wish to be relieved from the presence of that people.
Edwai'd's conduct towards the Jews in his Continental dominions,
has already been noticed : he first fleeced them for the benefit of
the State, and then banished them to render Heaven propitious to
his government. This measure served greatly to raise his popu-
larity ; and upon his entry into London, he was received with every
mark of joy and good-will by the clergy and people. Before this
feeling could subside, he was induced to consent to the decree for
the final banishment of the Jews from England, which his great
grandfather, Henry II., was instigated to do, but was not prevailed
upon. In return for this favour, he received from the Commons
a grant of a fifteenth part of their goods ; and the clergy, at the
same time, made a gift to him of the tenth part of their moveables.
A very inadequate sum, when compared with the debts they owed
to the Jews. The above-mentioned decree commanded that the
Jews, together with their wives and children, should depart from
the realm Avithin a certain time — namely, the feast of All Saints.
As a matter of grace on the part of the King, they were permitted
to take with them a part of their moveables, and sufficient money
to defray the expenses of their journey. Their houses and other
possessions were seized by the King, and appropi-iated to his own
use.— (Pp. 381—384.)
Notwithstanding the harshness and severity of this decree, it seems
not to have been sufficient to excite any commiseration on the part
of the people. Many were still unwilling to allow the Jews to
depart in quiet, but sought to take the last opportunity remaining to
them, to give vent to their unchristian hatred and enmity against
these unfortunate people, and to despoil them of the small portion
of their wealth which remained to them. The principal Jews
were forced to provide themselves with letters of safe conduct from
the King ; and it became necessary, for their protection, to issue
orders to the officers and magistrates of the towns through which
they passed, to guard them against the violence of the populace.
—(P. 389.)
I3y the time appointed, all the Jews had left England ; the numbers
have been estimated by some at 15,060, by others at 16,511. —
(P. 389.)
THE JEWS IN GREAT BRITAIN. 307
But we must refer to the work itself for tlie details of this
and many other circumstances connected with the history
of the Jews in England previous to their expulsion by
Edward I.
We trust that many of our countrymen will be
reminded, by the perusal of this book, of the debt we owe
to the descendants of those whom our forefathers treated
so cruelly.
HISTOIIICAL NOTICES.
HISTORICAL NOTICES.
^tfoxm among tf)e :?jcbjs in Eonton.
The desire after reform, which has heen extensively felt among
the Jews in London, and the steps which many of them have taken
for the attainment of that object, form a very important part in the
histor}' of the Jews of the nineteenth century.
Some of the documents which have appeared from time to time
will soon lose much of that interest which attended their first pub-
lication, but there are others which will always deserve notice, as
showing the sentiments which prevailed in the minds of those who
originated and those who opposed the movement. One of the
earliest and most important, is that entitled —
Forms of Prayer used in the West London Synagogue of British
Jews, ivith an English Translation. Edited by D. W. Marks,
Minister of the Congregation.
Many of the best-informed Jews had long complained of many
burdensome and trifling ceremonies which have been introduced
in the services of the synagogue; and a variety of reforms have
been introduced in dillercnt parts of Germany. At length several
very respectable members of the Jewish congregations in London
determined upon attempting to get rid of some of those encum-
brances which many complain of, although some would fear to
attempt any alteration, lest they should find it impossible to stop
when once the ancient practices have been interfered with. As the
"prayers and observances which make up the service of the synagogue
have been introduced at very different times, and under very difterent
circumstances, a great discrepancy is found to prevail between them.
312 THE JEWS OP THE NINETEENTH CENTURY.
Those who have compiled this reformed Liturgy observe very
justly,—
It being thus evident that time has exerted its influence on these
prayers, it is but meet that the exigencies of the time should again be
consulted, when we have arrived at the conviction that the house of
prayer does not exercise that salutary influence over the minds and
hearts of the congregants which it is intended and capable to exert.
History bears us out in the assumption, that it becomes a congregation
of Israelites to adapt the ritual to the wants of its members ; and it
must be universally admitted that the present mode of worship fails to
call forth the devotions so essential to the religious improvement of the
people.
Their object has therefore been, to " remove those parts of the
service which are deficient in devotional tendency, and to expunge
the few expressions which are known to be the offspring of feelings
produced by oppression, and are universally admitted to be foreign
to the heart of every true Israelite of our day." They have also
"translated the Chaldaic expressions into the sacred Hebrew (the
language of the law), a knowledge of which," they observe, "we
trust, it will be the pride, as it is the bounden duty, of every Israel-
ite to attain." They have certainly succeeded in removing much
that is unfit to be made part of the solemn service of the Almighty,
and have thus rendered their form of prayer much more scriptural
than that in general use. But we cannot wonder that many should
complain of the innovations thus made. And, indeed, while we
most heartily rejoice at the thought of so much Talmudical rubbish
being removed, while so much that is scriptural is retained, we must
confess that there is an air of chilly coldness in the whole arrange-
ment which makes an unfavourable impression on the mind. We
believe that the day is not far distant when "Israel shall be saved in
the Lord with an everlasting salvation;" when "all the seed of
Israel shall be saved in the Lord, and shall glory " (Isa. xlv. 17, 25) ;
when they shall " return and seek the Lord their God, and David
their king ; and shall fear the Lord and his goodness in the latter
days." (Hos. iii. 5.) But until this time comes, and Israel draws
nigh in the name of the Messiah their Lord, we cannot blame the
pious Jew if he prefers repeating his Chaldee blessing in the very
words he has been accustomed to use so frequently, — and among
those parts which have been rejected, are certainly some of the most
interesting remnants of antiquity ; as the solemn and beautiful
hymn sung in every synagogue at the approach of every Sabbath, in
which the sacred day of rest is greeted as a bride, and holy aspira-
tions are offered up expressing the hope of Israel in him who comes
"of Jesse the Bethlehemite," and in that "redemption which
approaches the soul."
But while we readily admit that something is lost by the change,
we doubt not that great good must be the result of the investigation
and inquiry which it gives rise to. Although some beautiful
and touching passages have been omitted and thrown aside, together
with a great heap of rubbish, yet the services thus arranged
HISTORICAL NOTICES. 313
present a very different aspect to those established in many of the
so-called reformed temples or synagogues on the Continent. We
have here many precious promises, m:iny glowing anticipations of
redemption and salvation ; and though something has been lost, yet
far, incom])arably far, more has been gained by adopting a liturgy
which, though it is awfidUj defective, as everything must be which
is not done in tlie name of Christ, to the glory of God, still pos-
sesses many advantages, as it does not contain those human traditions
which have formed so vast a stumbling-block in the way of our
Jewish brethren.
It is this silent but decided rejection of Talmudical authority which
has excited a most violent opposition to the use of this Prayer-book.
The following remarkable document shows, on the other hand, the
decided adherence of the leading authorities of the Jews in London
to the " oral law," and their determination to abide by its decisions: —
«»»
n:'Tnm ^ii^ib j:'"j:i d'^t \-q cr '': lax^n inn n«n • n3i3' 7Nnir cca iitn ^d?
n"v
noN'5 DD':iM ^^nn • ■"" 'dpan pis 'dtti Vniw '23 li^ns
:cd«e: 'nni lyno icv
i3n:NC nisiam ni'^onniD • "jntcj' msTon "jDa nxi nyno
•□novni cmiDQ non • irDW[ian' nbir niu'j DO-iaoi o'bbcno
Q':Tin« D'N'aDna vn DSinai • n'jnjn nD33 '©:n lynm 'on
.njTD d'e'jno inv in thm in bmyr' n'a ba idqd dh'^pi
NTp:n n'jDD tid ddtjtd i:»ni int mipo mcTn nnr nom
Diri
mbsnn -no
" Form of Prayers used in the West London Synagogue of British
Jews, edited by D. W. Marks, printed by J, Wertheimer, &c., A.M.
5601."
13© riDiam mbcnn nmo 'd TDCcn '>*n '?3 ^'yb hnid "icn
mm nonpn i3»min 'd "jy nbo riTniDni niimnoi ni:i«j'3
71-31D mm nybao itun nsna"? d-i31 d'odh 13'' mn© . nc bvi-a
j'OND ^vtiV3 'o b3i • ansa© n-nna no 13? vw i^hn ]'n no
»T ^v 'roD ^z') n:in3n ncnpn umina tdid win 'in onnan
nmn n'jnjn ny-\n id'n-i ~m7SD1 " ""32? Di'jcn vbr tD'ai ncn
i3'nN iror i-nn 71^30 Dnn'?i i^cn"? • >' miy'? TTiyn:-) ijcp
abiE M2b2 " nuTT n:'iD' bsTC D©a i©n bo'? ■rmn'ji • 'jniit' '33
Tmn'? -\nvi • nnun imn fjcn' n")! lann nbonn itd np'
TnN03 • nuEnb n'nn •\n'?Dn i3inT3 'j'jcnon '531 13 b'jcnn'j n'jc
-\m\n • n3rin inbcn d: mm vioxdd 13in tdd n":: -|bnn no'?©
m©' "]nT3 n3)b • imw c'pn:? mm^*1 i'?nNn n'jij? p»m' iidd3
'n7N •" '30'? b'?Dn3 i3n3Ni • cwnpn i3'n"i3!>» na 13m itun
mnm 017© a'cn • thn C3tt3 n3y'7 i3'33'7 hn in'"? i:mi3N
:pN i3'0'3 mnos ?ni3 ]v:j'? n3i • i3n'3
n:w piumo"? 'c ovn n"?' jnsib nc ijnnn pisi nQ«i3T 'jn
:p"D'? ann
p
314 THE JEWS OF THE NINETEENTH CENTUET.
D'^siSN P'i? ns n:^T^ V'si xD^^r^ ns //m"n p«jn3 nnbuj pprr
nvTom
y',> DmoD p"p2 m©"? D'Tmyn
The following translation is printed on the opposite page to
accompany the original Hebrew, as published by the Jews: —
A CAUTION
TO ALL WHO BEAR THE NAME OF ISRAEL. FROM THE CHIEF RABBI,
AND THE BETH DIN OF THE SEVERAL CONGREGATIONS OF GREAT
BRITAIN.
Our Brethren, the Children of Israel, who pursue justice, and seek
the Lord!
Incline your ears to the words of righteousness ; hearken that your
souls may live !
It is known throughout the dispersions of Israel, that the prayers
and blessings which we address to the Creator of the world (blessed be
his Holy name), have been arranged and appointed, by our sages of the
great convocation, among whom were some of our prophets; and that
these forms have been adhered to by the whole house of Israel, from
generation to generation, for more than 2,000 years.
But now behold, we have seen innovations newly springing up, and
a new Book of Prayer called, "m'JDnn ttd Forms of Prayer used in the
West London Synagogue of British Jews, edited by D. W. Marks,
printed by J. Wertheimer and Co., A.M., 5601," in which it is evident
to the eyes of all, that the manner and order of our prayers and
blessings have been curtailed and altered, and otherwise arranged not
in accordance with the oral law by which we have so long been guided
in the performance of the precepts of the Lord, and of which it is
acknowledged, "that whoso rejecteth the authority of the oral law,
opposeth thereby the holy law handed down to us on Mount Sinai by
Moses the servant of the Lord ; " and without which it is also
admitted, that we should have no true knowledge of the written law.
Seeing this evil, we have risen and strengthened ourselves for the
service of God, in order to remove and set aside this stumbling-block
from the path of our brethren the sons of Israel, and hereby we
admonish every person professing the faith of Israel, and having the
fear of God in his heart, that he do not use, or in any manner
recognise the said book of prayer, because it is not in accordance with
our holy law : and whosoever shall use it for the purpose of prayer will
be accounted sinful ; for the wisest of men hath said, " That he who
turneth away his car from hearing the law, even his prayers shall be
an abomination ; " but he who regardeth his soul will avoid the
iniquitous course thereby attempted, and pursue the righteous path so
long trodden by our ancestors. And we supplicate the Lord God of
our fathers, to incline and unite our hearts that we may all serve him
with one accord, and that he may bring peace and brotherly love
among us, and that the Redeemer may speedily come to Zion. These
are the words of truth and justice !
S. HiRSCHEL, Chief Rabbi.
London, 9 Chesvan, 5602.
[Oct.2A, 1841.)
HISTORICAL NOTICES. 31.5
David Meldola.
A. Haliva.
I. Levy.
A. Levy.
A. L. Barnett.
On Thursday, Jan. 27, 1812, the new synagogue in Burton-street,
Burton-crescent, was opened for Divine service, when a very
eloquent and powerful sermon was preached by the Rev. D. W.
Marks, minister of the congregation, and editor of the Prayer Book,
which had been previously prepared for their use.
Much opposition was excited by the publication of the Prayer-
book, as it omitted the Chaldee parts of the prayers in common use
among the Jews, and also those Hebrew pra3'ers which relate chiefly
to customs and opinions founded on the traditions of the rabbles
rather than the Word of God. This is manifestly a most serious
improvement, although it cannot be denied that many interesting
remnants of antiquity have thus been excluded, and that the Prayer-
book has suffered by the omission.
Although the arrangements made for this new synagogue had
been so strongly objected to, by the highest authorities among the
Jews in London, its members did not think it right in any way to
de])art from the principles originally adopted.
In the sermon at the opening of the synagogue, Mr. M. states his
sentiments concerning the authority of " tradition " as a guide in
religion, more fully and clearly than in the preface to the Prayer-
book. He introduces the text by saying : —
The first solemn act, constituting us a "congregation of Jacob," has
this day been performed. We have consecrated our synagogue to the
worship of the Lord God of our fathers, to be henceforward, we trust,
a beacon of light, and a secure haven to the sons of Israel ; and we
have invoked a blessing on our house of prayer, and upon all those
who, with devout and grateful hearts, approach these precincts to seek
the Divine protection. With these sacred sounds still in our ears, it
might be well to retire to our homes, there to meditate on the goodness
of Him, who has been with us in all our labours, suffered us to triumph
over many difficulties, and has permitted us to witness this day, the
realization of our fondest hopes.
But a most important duty yet remains to be fulfilled ; it is to
dcvelope to you, and through you to the whole Jewish community, the
reasons why, and the princii)les on which, this temple of prayer has
been instituted. This full exposition I now gladly make ; for whilst I
feel that we are discharging our conscientious obligations to Him,
niODi mab ^ma "Who tneth the heart and the rems;"* I never-
theless hold it right to place the principles by which we shall be guided,
* Psalm vii. 10.
P 2
316 THE JEWS OF THE NINETEENTH CENTURY.
SO clearly before our brethren, that no doubts may linger as to the purity
of the motives by which we are influenced, or the sacred objects we
have in view.
The text is taken from Joshua xxii. 22.
After dwelling on the solenm considerations which the text
suggests, he says : —
It may be well to offer here a word of explanation to those who,
misguided by the insinuations of enemies to all improvement, will not
take into account the value of changes by the benefits they confer, but
who see treason in every attempt to reform the ritual, and to found our
religious practices on the basis of a sound and all-sufficient Exegesis of
the Mosaic Code. Treason against the Tradition I is the watchword
under whose influence the efforts of the best Israelitish hearts have for
years been combated by men, whose exclusive fault has not always
been that of the strictest adherence to existing institutions ; and since
we can scarcely hope that our efforts for the good of Israel, which we
consider to be bound up with an improved mode of worship, will
escape the enmity of those who are opposed to all change; and since
there is a well-grounded fear that we shall be represented as
entertaining opinions which are far from our minds; I will, in concise
terms, state our impression on the Tradition, known liy the name of
Oral Law, and professedly contained in the Mishna and the Talmud.
The enemies of the Jews have never yet, since accusations against
our people have appeared, omitted to preface their charges with the
assertion, that the Jews consider the whole tenour of the Talmud as a
work of Divine inspiration : an assertion which has just as zealously
been negatived by every defender of the Jewish system, as a condition,
without which the defence of Judaism were impossible.
Now, let it not be sujjposed, that it is the intention of myself, or of
any member of this congregation, whose humble organ I am, to vilify,
in any way, the character ot the traditional records. On the contrary,
we recognise in them a valuable aid for the elucidation of many pas-
sages in Scripture ; we feel proud of them as a monument of the zeal
and mental activity of our ancestors : we hold it our duty to reverence
the sayings of men, who, we are convinced, would bave sacrificed
their lives for the m.aintenance of that Law which God has vouchsafed
to deliver unto us; but we must fas oiu- conviction urges us) solemnly
deny, that a belief in the divinity of tho^e traditions written in the
Mishna, and the Jerusalem and' Babylonian Talmnds, is of equal
obligation to the Israelite with the faith in the divinity of the Law of
Moses. We know that these books are human compositions ; and
though we are content to accept with reverence from our post-biblical
ancestors, advice and instruction, we cannot unconditionally accept
their laws. For Israelites, there is but One immutable Law— the
sacred volume of the Scriptures, commanded by God to be written
down for the unerring guidance of his people imtil the end of time.
I have already stated, that in repelling attacks from without, the
defenders of Judaism have invariably given up the point of considering
the whole tenour of the Talmud as a work of Divine character. But
if this be a truth in controversy, how can the Divine authority of the
Talmud be upheld for the purpose of justifying ritual observances, at
variance with the commands of God, and the spirit of our own age and
feelings, which are clung to with a tenacity worthy of a better cause,
merely because they can be traced to the Talmud .'
How glorious must the results be if the "British Jews " stead-
fastly adhere to these principles.
mSTOKICAL NOTICES. 317
Tlie following remarks will also be read with interest: —
We are, hai)])ily, emerging from the darkness into which persecu-
tions of imparaJleled intensity and duration h^d banished us ; our
domestic, social, and political life, is assuming a brightness, which we
feel assured will continue to become even more cheering. Shall then,
mv brethren, the life of the Synagogue alone, remain darkened by the
shadows of a sad, sad time ? is tliat most cherished part of our edifice
to contiime hung with the drapery of the deepest mourning and
despair, whilst every other part on which our eyes dwell is decked with
colours of the brightest hue ?
Too long has this evil endured; too long have we lamented the
alarming progress of withering indifferentism, sapping the very
foundations of our faith. We could no longer remain inactive ; but
resolved to merge every consideration of labour, time, difficulties, and
even opprobrium, in the absolute necessity of establishing this temple
of prayer, the consecration of which our gracious God has permitted
us to witness this day. Let it be our earnest endeavour to raise this
synagogue, our common house, high above every other establishment
in which our efforts are visible; to make a way for the light of heaven
to shine upon it, and to enkindle the flame of fervent devotion in every
bosom that throbs within its sacred precincts.
Who can reflect on the nD3Dn rra of olden days, and not arrive at
the painful conviction of the degeneracy of our modern houses of
prayer — when we find the men's synagogue but partially attended, the
women's gallery almost solitary, the pulpit mute, and religious instruc-
tion totally exiled ?
In endeavouring to trace the causes which have produced this painful
contrast, we shall not discover them in the insufficiency of our holy
religion, for that is eternal and immutay)le as its Almightj' Founder ;
but in the abuses engendered by ages of darkness, superstition, and
intolerance. Eastern customs, totally at variance with the habits and
dispositions of an enlightened people, have been associated with our
religious practices. Woman, created by God as a " help meet for man,"
and in everyway his equal; woman, endowed by the same parental
care as man, with wondrous perceptions, that she might ])articipate (as
it may he interred from holy Writ, that she was intended to participate)
in the full discharge ot every moral and religious obligation, has been
degraded below her proper station. The power of exercising those
exalted virtues that appertain to her sex, has been withheld from her;
and since equality has been denied to her in other things, as a natural
consequence, it has not been permitted to her in the duties and delights
of religion. It is true that education has done much to remedy this
injustice in other respects, yet does its memory live in the indifference
manifested for the religious instruction of females.
Another serious evil may be discovered in the extreme length of the
prayeis, and in the blending with them heterogeneous opinions and
metai)h}'sical dis<piisitions, that can have no affinity with prayer. This
renders it impossible to command the unwearied attention of the con-
gregation during the entire service, and defeats every effort to excite
devotion.
The time appointed for Divine service is such as to enable the entire
congregation, men, women, and children, toassend)le prior to the com-
mencement of prayer. Tlie prayers will be read aloud by the minister
only; appropriate psalms and hymns will be chauuted by the choir, and
responses made by the congregation.
It will be incumbent ni)on children of both sexes, connected with this
synagogue, to be i)ublicly confirmed in their faith at the age of thirteen
years; the catechetical e.vercises joined with this important ceremony
318 THE JEWS OP THE NINETEENTH CENTURY.
will embrace the whole of the principles of the Jewish faith. As prayer
will be offered up in Hebrew only, and as it is indispensable that every
Israelite should perfectly understand the supplications he addresses to
the Supreme Being, I confidently hope that the sacred language will be
generally cultivated by both sexes of this congregation. The holy
festivals will be celebrated on those days only commanded by God
through our legislator Moses. The days commemorative of the great
events of Jewish history will be duly observed.
Every effort we have made for the regeneration of our synagogue,
we have striven to confine strictly to the spirit of the immutable law
of God.
But we forbear making further extracts, in the hope that the
importance of the subject will induce many of our readers to peruse
the whole sermon for themselves. It contains many remarks on
diflferent subjects, which well deserve the attention of every one who
is at all interested in the welfare of Israel.*
In the meantime the rabbies were not inactive. Sir Moses
Montefiore addressed the following communication to the wardens of
every Jewish congregation throughout the United Kingdom: —
Grosvenor Gate, Park-lane, London,
lOt/i Shebat, 5602— 21s/ Jan., 1842.
Gentlemen, — I have the honour to convey to you the copy of a
letter which I received yesterday from the Rev. Dr. Hirschel.
In compliance with the request contained therein, and also agreeably
to the accompanying copy of Resolutions unanimously adopted at a
Meeting held on the 9th of September last, I likewise forward to you a
copy of the Declaration referred to in such letter and Resolutions.
Most deeply do I deplore the necessity of having to request that you
will, without delay, give all the publicity in your power to the Declara-
tion in question.
I have the honour to remain, &c.
Copy of the communication addressed by the Rev. Dr. Hirschel to Sir
Moses Montefiore.
" Bury Court, 9th Shebat, 5(i02.
"Dear Sir, — With grief I have ascertained that a body of persons
calling themselves ' British Jews' are about to open a place of worship.
I deem it my duty to request you to communicate to the different syna-
gogues the Declaration made by me on the 24th Elul, and further, that
you will circulate the said document in any manner that will give it the
greatest publicity. — I have the honour to remain, my dear Sir, yours
most truly, " S. Hirschel, Chief Rabbi."
Copy of Resolutions unanimously adopted at a Meeting of the Wardens
and Honorary OflScers of the several metropolitan synagogues, and
of the members of the London Committee of Deputies of the British
Jews and others, held at the residence of the Chief Rabbi, the Rev.
Solomon Hirschel, 23, Bury-street, St. Mary Axe, on Thursday even-
ing, 24th Elul, .5601— 9th September, 1841 ; Sir Moses Montefiore,
F.R.S., in the chair. The following Resolutions were unanimously
adopted : —
"That the Declaration signed by the Rev. Solomon Hirschel, and the
members of the Beth Din be received and adopted by this Meeting.
" That the Chairman be requested to forward a copy of the Chief
* The Sermon is entitled a " Discourse delivered at the Consecration of the West
London Synagogue of British Jews, by the Rev. D. W. Marks," and has been
published by Duncan and Malcolm, 37, Paternoster-row.
HISTORICAL NOTICES. 319
Rabbi's Declaration, and the accompanying certificate of the Beth Din,
to the wardens of the several synagogues ni the United Kingdom and
the colonies, at such time as he may deem expedient.
*^ ' I3eCL,AR ATION
" ' 2;5, Bury-strect, 24th Elnl, :m\, a.m.
" ' Information having reached me, from which it ajjpears that certain
persons calling themselves British Jews, publicly and in their published
book of prayer, reject the oral law, I deem it my duty to declare that,
according to the laws and statutes held sacred by the whole house of
Israel, any person or persons publicly declaring that he or they reject
and do not believe in the authority of the oral law, cannot be per-
mitted to have any communion with us Israelites in any religious rite
or sacred act : I therefore earnestly entreat and exhort all God-fearing
Jews, especially parents, to caution and instruct all persons belonging
to our faith that they be careful to attend to this Declaration, and that
they be not induced to depart from our holy laws.
"'S. HiRSCHEL, Chief Rabbi.'
"We, the undersigned, fully concurring in the foregoing doctrines, as
set forth by the Reverend Solomon Hirschel, certify such our concur-
rence under our hands this 24th of Elul, 5601, a.m.
"David Meldola. "A.Levy.
" J. Levy. " A. L. Barnett."
" A. Haliva.
The promulgation of the above Declaration has been delayed in the
hope that there would have been no necessity to give it publicity: cir-
cumstances, however, now require that it should no longer be withheld
from the community.
Vilh Shebaf, 5(i02.
We cannot fail to observe, tliat tliis manly and open declaration of
principles is far preferable to tlie prevailing practice on the Continent,
where a gi-eat deal of time is wasted in unnecessary definitions and
discussions about the degree of authority which the Talmud pos-
sesses, and the extent to which it ought to be considered as binding.
The venerable rabbles in London maintain boldly and firmly, with a
consistency that does them honour, " the authority of the oral law."
And tlie British Jews, with equal frankness and decision, reject its
authority altogether. Not making any distinction between the
doctrinal and hixtortcal parts of the system ; not maintaininf) its
authority as an inspired commentary on the Bible, and rejectiiu) it
when it treats of matters not mentioned in the Old Testament, but
confining themselves simply and strictly to that which God has been
graciously pleased to reveal to mankind through Moses and the
prophets. We say most heartily, may they persevere in this course,
and find, as every one assuredly docs find, who seeks for truth sin-
cerely at this source, that " the law of the Lord is perfect, converting
the soul."
Rabbinical Judaism is complete as a system. It has its absurdi-
ties and its imperfections, as all human things have ; but it occu-
pies the attention of its adherents entirely. It finds, or rather
pretends to find, a substitute for the priesthood, and the atonement
and the sacrifices of the Mosaic economy ; and manj' serious Jews,
who mourn in secret after an absent God, and lament the want of
that pea£e which passeth all understanding, still cling with fondness
320 THE JEWS OP THE NINETEENTH CENTURY.
to the hope that, by a greater degree of strictness in fasting, and
studying the oral law by day and by niglit, in almsgiving and
prayer, they shall obtain the favour of God, and a well-grounded
hope of heaven ; and thus days, and months, and years pass on in
sad and lingering expectation. It is of unspeakable importance,
that the soundness of those principles on which such persons rest,
should be investigated. The simple fact, that a large and respectable
body of Jews, should openly and solemnly declare their disbelief in
the system, which has indeed bound their nation in worse than iron
chains for so many centuries, must strike the mind of many who
sincerely ask, "What shall I do to be saved ?" And if it thus lead
them to the pure unerring Word of God, they will indeed be made
wise unto salvation.
But few can ever rest in the Old Testament who seriously reflect
on the subject. The startling question will force itself upon the
attention of the pious Jew, who has emancipated himself from the
cumbrous weight of human traditions. Where is the temple and its
glory? Where is the altar and its services? And, blessed be God,
we know, from happy experience, that many such do listen to the
Divine Word, which tells them of him who is a " priest for ever
after the order of Melchisedek." They find that there is one who,
having made his soul an offering, c©K, for sin, bears the iniquity of
us all ; and thus the dayspring from on high visits them, and they
obtain " more imderstanding than all their teachers, the testimonies
of God being their meditation."
Happy, thrice happy da)^, when Israel shall leave the " broken
cisterns that can hold no water, which they have hewn out unto
themselves " (Jer. ii. 13) ; when their "fear towards God shall no
longer be taught by the precept of man." (Is. xxix. 13.) — Jewish
InteUigeyice, March, 1842.
The following letters, which were addressed "To the Gentle-
men Elders of the Spanish and Portuguese Synagogue," by those
members of the new Synagogue in Burton-street, who are of Portu-
guese extraction, well deserve attention, as they contain an
authentic statement of the objects contemplated in those alterations
and improvements which have recently given rise to so much dis-
cussion.
These documents, in connexion with many other things which
have transpired, show that matters cannot remain as they are. The
changes proposed affect the whole system and constitution of Rab-
binical Judaism; and we earnestly pray that the discussions which
have thus been excited, may lead many to inquire into the truth of
God, and so to search the Scriptures that their eyes may be opened
"to see the wondrous things in the law," and thus not merely get
rid of encumbrances and restraints, but find rest and peace in
embracing the salvation of God.
HISTORICAL NOTICES. 321
(letter I.)
7th EM, SfiOl, 2Ath Augmt, 1841.
Gentlemen, — Having so often expressed our sentiments both to your
respected body, and to the meetings of the Yahidim, on the important
subject of the imjjrovernents which, in our opinion, were so much
recjuired in our form of public worship, as well as on some other
ponits, and having on so many occasions ascertained yiiur total dis-
inclination to attend to our suggestions, or even to consider our views,
we cannot entertain the idea that our present commurncation will
excite any surprise in your minds. In fact we intimated at the meeting
of Yahidnn in 5599 (on the i)roposition being made for the abrogation
of Law No. 1 of the Yahidim), that our object was to establish a new
Synagogue on the principles we had so long advocated, and that we
adopted this as the best, if not the only course for satisfying our own
conscientious scruples, and for avoiding the repetition of discussions
tending to excite and foster ill feelings.
In conformity with these views, and with this avowal, we have, in
concert with gentlemen of other congregations, adopted the measures
requisite to fulfil our intentions, and having made considerable
progress, we thought it right, before actually opening the intended
place of worship, to lay before you a written statement of the princi-
ples on which it is to be conducted. We take this course, not only out
of respect to the congregation of which we are members, but also for
the purpose of removing any misapprehension that might otherwise
have been entertained respecting our views. In order to preserve
proper decorum during the performance of Divine worship, it is
essential that the whole congregation should assemble before the com-
mencement of prayer and remain until its conclusion. To secure the
observance of this regulation, and at the same time to obtain a full
attendance of members, as well as of their wives and children, we
have determined that the service shall commence at a more convenient
hour — viz., on Sabbaths and holidays, at half-])ast nine in summer, and
at ten in winter; also, that the service shall he limited to a moderate
length, for otherwise the mind will, in most instances, be unable to
maintain, during the entire period, that solemn and devout attention,
without which, prayer is unavailing. Hence the service, including the
reading of the portions of Scripture and a religious discourse, will on
no occasion, except on the Day of Atonement, exceed in. duration two
hours and a-half. To bring the service within this limit, and yet
to afford time for its distirict and solemn performance, it became
necessary to abridge the existing forms of prajer, whilst it also afforded
the opportunity ot removing those i)ortions which are not strictly of a
devotional character. A careful revision on this plan of the daily and
Sabbath Prayer-book has been already comjileted, and considerable
progress has been made with the Festival prayers. We confidently
anticipate that little objection can be raised to these revised forms of
service, since they consist, almost without excejjtion, of portions of the
existing Prayer-book, together with passages of Scri4)ture. An impartial
consideration will convince you that by omitting the less impressive,
and retaining and blending the more beautiful portions of the Portu-
guese and German Liturgies, an improved ritual has been formed. The
effect of solemn song in inspiring devotional feeling is gtnerallj'
admitted ; we have, therefore, determined that the service shall he
assisted by a choir.
To familiarize the rising generation with a knowledge of the great
principles of our holy faith — to teach them their duty as Israelites, and
as men, must be considered one of the primary objects of public
worship. To accomplish these important purposes, religious discourses
delivered in the English language will (Jorm part of the morning
p 3
322 THE JEWS OF THE NINETEENTH CENTURY.
service on every Sabbath and holiday. Offerings may be requisite for
the maintenance of the synagogue, but as they do not form an integral
])art of the service, it is considered desirable that they should interfere
as little as possible with the devotional character of the place, and that
they should not, by occasioning interruptions to the reading of the
law, mar its effect. We have, therefore, decided on discontinuing the
custom of calling up, as it has long ceased to maintain its original
object, viz., that of enabling individuals to read portions of the law.
At present, however, it merely affords the opportunity of making offer-
ings, since those called up do not themselves read the law, but only
hear it read in common with the rest of the congregation. We have
appointed the three great festivals for the offerings of the congregation,
which, with the voluntary offerings on other occasions, will be made on
the return of the law to the Ark; they are to be unaccompanied by
personal compliments, and limited to two essential objects ; the relief
of the poor, and the support of the establishment. It is not the inten-
tion of the body, of which we form part, to recognise as sacred, days
which are evidently not ordained as such in Scripture ; and they have
consequently appointed the service for holy convocations to be read on
those days only thus designated.
We have already stated, that to effect our object we have associated
ourselves with gentlemen of other congregations, thus rendering it
requisite to decide whether the Hebrew should be pi'onounced after
the manner of the Portuguese or Germans, and under the conviction
that the former is the more correct, we have adopted it.
One of the benefits anticipated by us from the establishment we are
forming is, that the junction of members of different congregations to
which we have already adverted, will lead to the abolition of the
useless distinction now existing in relation to those who are termed
Portuguese and German Jews, but who, in fact, are neither Portuguese
nor German, but natives, and in many instances descendants of natives
of the British empire, and we have, accordingly, given the intended
place of worship the designation of " West London Synagogue of
British Jews."
Such are the views we have endeavoured to carry into effect, and we
earnestly assure you they have not been suggested by any desire of
schism or separation fas seem to be implied in some Resolutions passed
at a late Meeting of Yahidim), but through a sincere conviction that
substantial improvements in the public worship are essential to the
weal of our sacred religion, and that they will be the means of handing
down to our children, and to our children's children, our holy faith in
all its purity and integrity. Indeed, we are firmly convinced, that their
tendency will be to arrest and prevent secession from Judaism — an
overwhelming evil, which has at various times so widely spread among
many of the most respectable families of our communities. Most
fervently do we cherish the hope that the effect of these improvements
will be to inspire a deeper interest, and a stronger feeling towards our
holy religion, and that their influence on the minds of the youth of
either se-x will be calculated to restrain them from wavering in their
faith, or contemplating for a moment the fearful step of forsaking
their religion, so that henceforth no " Israelite born " may cease to
exclaim, " Hear, O Israel, the Lord our God, the Lord is one ! "
In thus establishing a new synagogue, on principles hitherto not
recognised or approved by your body, we may possibly encounter a
considerable difference of opinion, and a strong prejudice against our
proceedings ; but, having been actuated solely by a conscientious sense
of duty, we venture to hope, that on further consideration, our inten-
tions and our motives will be duly appreciated, and that those kindly
feelings which ought to exist between every community of Jews will be
maintained in all their force between the respective congregations which
HISTORICAL NOTICES. 323
you represent, and the small body whose views we have herein endea-
voured to explain.
Before coiicliiding, we are anxious to impress on your minds that we
are most desirous of continuing to make, through you, a contribution
towards the relief of the poor, and to devote some of our time and
attention to the superintendence of these excellent institutions con-
nected with the " Parent Synagogue."
Influenced as we are by a sense of duty to offer our assistance in
these works of charity towards our poorer brethren, we should derive
no small gratification if, in thus co-operating with you to satisfy the
claims of humanity, we should find that we are thereby establishing a
bond and symbol of connexion with the old congregation, and
assuring you that its welfare will never be a subject of indifference
with us, we shall but express the words which we utter so fre-
quently in our daily orisons : — " May He who maketh peace in his
high heavens, in his mercy grant peace unto us and unto all Israel.
Amen."
(letter II.)
London, 2d Sebaf, \'ith January, 1842.
Gentlemen, — It is now some few months since we had the honour
of submitting to your Board a document, bearing date the seventh day
of Elul, 5601 (August 24, 1841), in which we detailed the causes that
led us to form a new synagogue, and the principles on which it was our
determination to conduct it. Our views and sentiments are so fully
embodied in that document, that although we are on the eve of conse-
crating our new house of prayer, we have little to add to our
former statement, to which we again beg leave most respectfully to
refer vou.
If, Gentlemen, you will divest your minds of pre-conceived notions,
if you w ill review our memorial of the 7th day of Elul, and consider
the conciliatory spirit which pervades that document, if you will bear
in mind the character of the ameliorations we are about to introduce
into our religious worship, and the pure motives that have prompted us
to these proceedings, it will not excite your astonishment that we
should have anticipated a different result from your Board. We had
flattered ourselves with the hope that you would not wholly have dis-
approved our alterations; and even had they failed to elicit your
sanction, that you would, at least, have accompanied your objections
by a statement of valid reasons, grounded, on the acknowledged prin-
ciples of our faith ; but, we confess, we were unprepared for the
Resolution of the elders passed on the 9th and confirmed on the Kith
of Hesvan. We could not have imagined that you would have so
opposed yourselves to our views, as to have resuscitated an Escama,
which having been called into existence by peculiar circumstances,
should have been modified when those circumstances no longer
demanded or justified such an enactment ; nor could we have supposed
that you would have proclaimed your determination to hold us
amenable to all the pains and penalties of the law of Yahidim, No. 1,
on our assembling in our new house of prayer, for the performance of
Divine worship.
This resolve on your part has, however, forced upon us the necessity
of taking the only course which, consistent with honour and principle,
we can pursue — to withdraw at once our names from the list of the
Yahidim of the congregation.
Thus have you, Gentlemen, by the threat of adopting certain
measures, which, we venture to affirm, are alike ineflScient and inju-
<licious, driven us from the last hope to which we had fondly clung,
324 THE JEWS OP THE NINETEENTH CENTURY.
that of being enabled to introduce ameliorations into our religious
worship, under the sanction or in connexion with the parent syna-
gogue.
In having taken this step, which, we must agam reiterate, you have
forced upon us, we beg to assure you that we do not entertain the
least ill-will or unkindly feeling towards any individual member of the
congregation.
\Ve freely give you credit. Gentlemen, for being influenced by con-
scientious motives, however we may deplore the conclusion you have
arrived at : all we ask of you in return is, to do justice to the views by
which we are actuated. U you consider the sacrifice of time, labour,
and means we have made (to say nothing of the greater sacrifice of
quitting a synagogue, with which we and our fathers have been for so
long a period connected) to establish a house of prayer where we may
worship our Creator agreeably to the dictates of our conscience, and
you v^'ill not, you cannot, believe, that we are swayed by any desire for
innovation or schism, or for promoting ill-will between one son of
Israel and another : neither will you believe we are so lost to a sense of
philanthropy, as to shut out the poor from that relief which they are
entitled to claim at our hands.
Indeed, it must be evident to all (however they may dissent from
our views), that we can only be influenced by a pure love for that law
which the Holy One of Israel has commanded to be written for our
unerring guidance, and which it is our ardent wish to transmit to our
descendants in perpetuity.
We had intended to intrude upon you some few remarks relative to
the part taken by the Beth Din of the congregation, in the condemna-
tion of our Prayer-book ; but as we are most anxious to avoid every
irritating topic, we must seek some other channel to offer a word of
explanation on this proceeding.
In conclusion, we earnestly implore Almighty God, who searcheth
the inward workings of the heart, to shed his blessing upon every
member of the house of Israel, and so to implant his spirit amongst us,
that love, charity, and kindness, may ever distinguish the conduct of
one Israelite to another. May he cause us ever to bear in mind that
we are all sprung from one stock, that we embrace one faith, acknow-
ledge one law, one God, one common parent.
To all who may doubt the purity of the intentions that have led us to
open our synagogue, we are content to reply in the words of Scripture,
"The God of gods the Eternal, the God of gods the Eternal, heknoweth,
and Israel shall know, if in rebellion, or, if in transgression against
the Lord, we may not be saved this day." (Josh. xxii. 22.) We
subscribe ourselves, respectfully, your most obedient servants. — Jewish
Intelligence, April, 1842
MEMORIAL IN FAVOUR OF REFORM.
The following Memorial, as might be expected, gave rise to
much discussion in the Vestry of the great Synagogue in London,
among those influential members of the Jewish nation who met
together in order to make the necessary arrangements for the appoint-
ment of the future Chief Rabbi. As nothing had been finally
HISTORICAL NOTICES. 32o
settled as to the election, they decided on waiting until the
appointment of a successor to the late Chief llahbi Hirschel, before
any of the desired regulations are adopted. Tiie necessity for the
proposed improvements seems, however, to be very generally
admitted : —
To the Wardens, Committees, and Vestries of the Spanish and Portu-
ffuese, the Great, the Hambro', the New, and the Western {St. Aldan's)
Synagoyues.
THE MEMORIAL OF THE UNDERSIGNED MEMBERS AND SEAT-HOLDERS
OF THE SAID SYNAGOGUES
SHEWETH,
That your Memorialists are deeply im[)ressed with the necessity of
improvements beinj^ made in thenunle of pul)lic worship.
That, in the opinion of your Memorialists, the improvements to which
they will presently more particularly refer, would be hailed with satis-
faction, not only by themselves and by the several congregations in the
United Kingdom and the Colonies, but also by the intelligent of the
Jewish connnunity throughout the world.
Your Memorialists are fully conscious that it would not become them
to enter into theological disquisitions, nor is it relevant to the attain-
ment of their object that they should do so ; the sacred principle which
they seek to advocate, and which (whatever be the result of this
Memorial) must sooner or later be enforced, is, that Divine worship in
the synagogues should be so conducted as to ensure the decorum and
devotional feeling so essential to the elevation of the mind, and the
purification of the heart.
The most pious among the community, and even those who adhere
most conscientiously and closely to the minutest ordinances of our
faith, cannot deny that the legitimate object of public worship is the
inspiration of devotional feeling. They cannot refer to the Scriptures,
nor (as it is believed) to the writings of the Jewish sages, without
finding this principle reiterated constantly and vividly ; and they must
he impressed with the conviction, that whatever tends to weaken this
feeling — whatever operates to distract the mind from the thoughts
which should occupy it when the Almighty is addressed, needs the
serious attention of all Israelites who desire to maintain in beauty and
in strength the faith of their ancestors.
It too often happens that we are disposed to cling with tenacity to the
inconsistencies or errors to which habit has familiarized us, and to the
endurance or committal of which, we have been habituated from
earliest infancy; hut when these become glaringly apparent — when the
advancing intelligence of the time calls for such changes or modifica-
tions only as shall tend to remove these imperfections, and to promote
religious knowledge, it becomes an imperative duty to enter into the
consideration of the subject with the serious intention of satisfying the
wishes thus powerfully expressed, particularly when it can be shown
that such wishes may with propriety and safety be complied with.
There is no more prolific source of the indecorum and of the irre-
gularities in the Synagogues, of which your Memorialists complain,
nor of the irreverc-ntial conduct which they deplore, than the system
now in operation for the supi)Iy of the congregational finances. That
the public functionaries must be adecpiately rennmerated, the places of
worship duly maintained, and, subsidiary to these objects, that the
charitable offerings usually made in the synagogues should be en-
couraged, and the wants of the poor adequately provided for, are truths
not to be questioned; but your Memorialists conceive that these objects
326 THE JEWS OF THE NINETEENTH CENTURY.
may be attained by other means than those which have heretofore been
resorted to.
Your Memorialists suggest, that the Committees of the several
congregations will be enabled to make such financial arrangements as
shall be most suitable to the congregations which such Committees
respectively represent, and which shall lead to a discontinuance of those
interruptions in the reading of the law which the present system occa-
sions. There may be difficulties of detail, but the Committee should
consider, and no doubt will consider, that difficulties of detail ought not
to induce the abandonment of an important principle ; and they ought
further to reflect that these difficulties are materially lessened, because
your Memorialists are actually anxious for an amelioration of the
financial system ; and that, therefore, they will cheerfully submit to
such regulations as shall effectuate the good desired ; and your Memo-
rialists sincerely believe that the sentiments which they have expressed
in reference to this subject, are those which are entertained by the
majority of the several congregations.
in addition to the removal of the obstructions to devotional feeling
j ust referred to, it is necessary to adoi)t such further measures of improve-
ment as the wants of the community imperatively require. All agree upon
the necessity of spiritual exhortation (a convincing proof of which has
been afforded on a recent most gratifying occasion). All admit that
the synagogue should not only be appropriated to prayer, but to that
which renders prayer efficacious to ourselves, and acceptable to the
Almighty ; that there the pious Israelite should delight to enter — that
there should be excited a love and reverence of the faith to which we
belong — that there should be implanted in our hearts a determination
to observe the soul-inspiring precepts which our religiou inculcates, so
that, as the prophet Jeremiah exhorts us, we may " lift up our hearts
with our hands unto God in the heavens."
Let the several vestries then seriously determine to obtain religious
instructors, to deliver discourses in the synagogues in the vernacular
tongue, whose characters, whose principles, and whose attainments,
shall qualify them for a trust so sacred. Your Memorialists are aware
that there is a desire to accede to this request, but that some difficulty
exists in the obtainment of persons possessing these indispensable
qualifications. To this your Memorialists reply, that if the appoint-
ments were such as men of talent could accept without too great a
sacrifice of their temporal interests some would be found to act in the
capacity required, and that, entering upon their hallowed vocation with
humility of heart and earnestness of purpose, they will succeed in
their arduous and pious labours, even beyond their most sanguine
expectations.
Your Memorialists now approach a subject of extreme delicacy, one
which it maybe contended involves the necessity of spiritual sanction,
and conscious how desirable it is that a clear understanding upon the
real points of difficulty should be arrived at, they will endeavour to
simplify the question, and to narrow the debateable ground as much as
possible.
Your Memorialists have endeavoured to show that the object of public
worship is the inducement of devotional feelings, and further, that
whatever is obstructive of this salutary effect must be exceptionable.
Can there be a doubt that the mode in which our prayers are offered is
highly objectionable .■' Is it possible that, had we not been habituated
from earliest vouth to the peculiarity of the manner in which our
prayers are said, we should have deemed it as unaccountable as it is
unseemly ? Will it be contended that, in ancient times, our fathers
thus addressed the Deity .' Or are the most scrupulous prepared to
maintain a system, manifestly inconsistent, obviously indecorous,
HISTORICAL NOTICES. 327
and clearly adverse to that lifting up of the soul in solemn communion
with the Creator, which is the effect that prayer is intended to produce.
Your Memorialists, therefore, urge upon you to revise the present
system; to direct that those parts of the Synagogue service which are
not sung by the quire shall be repeated with appropriate solemnity,;
that the funeral and other services shall be conducted with like solem-
nity ; and that the practice of the audible recitation of those prayers by
individual mcndiers of the congregation (which ought to be read
silently) shall be discontinued. Your Memorialists entertain the
cheering hope that, if these directions be complied with, the community
will hail with delight a change so conducive to elevate its religious
feelings; and it appears to your Memorialists, that the realization of
their suggestions involves no invasion of, or interference with, the
rights or duties of our spiritual authorities.
Your Memorialists trust, that, consistently with our religious ordi-
nances, our spiritual authorities will be enabled to make such altera-
tions in the time of Divine service as will facilitate the attendance at
the synagogue of the several members of the congregation, accom-
panied by their families.
Finally, and as your Memorialists admit, the greatest difficulty of all
is to give effect to the earnest wish of the majority, that the spiritual
guardians of Israel would revise the service oi" the synagogues, for all
desire that the house of God should be a temple of worship, and that
the expressions of the lips should be the language of the heart; and
this object cannot be attained while there are any portions of the
service which are either passed over by the congregations, or, if at all
repeated, are read so loudly by some, so expeditiously by others, and in
such an utter alienation of mind by many of those who do read them,
that they cannot be such an offering as the pious Jew should seek to
render, or as the Almighty can desire to receive.
Your Memorialists, having thus stated their views on the subjects to
which this Memorial refers, deem it their duty to declare their deter-
mination to abide by spiritual guidance, and to adhere to and uphold
existing establishments, — they appeal to the honoured Chief Rabbi,
Doctor Hirschel, rightly to direct the wishes of those who seek not to
impair, but to strengthen the reverence of our holy faith and time-
honoured Institutions.
Your Memorialists therefore pray — if you desire (as most assuredly
you do) that the public worship should be devotional and pure — that the
spiritual wants of the conmiunity should be adequately provided for —
that the synagogues should be numerously as well as regularly attended
— that animosity between friends and families should cease — that
secession should be prevented— and that Israel should be again indis-
solubly united in love and charity, to enter into the consideration of
this Memorial with promptitude, and to decide with energy upon the
measures necessary to give effect to the views, the efficacy as well as the
practicability of which your Memorialists have endeavoured to demon-
strate.
And your Memorialists will ever pray.— Jeirixh Intdliyence, /w/y, 1843.
COUNTER MEMORI.\L.
The above-mentioned Memorial has given rise to mucli controversy
among the Jews.
The Memorialists had no doubt very good reasons for believing
328 THE JEWS OF TUE NINETEENTH CENTURY.
" that the sentiments which they expressed in reference to this sub-
ject, were those which are entertained by the majority of the several
congregations;" for many things liave occurred which show most
plainly that a very great body of the Jews in London are weary of
the superstitions of Rabbinism, and are anxiously inquiring which
is the right way.
In the meantime, there are not wanting those who are afraid of
innovation. They dread change of what kind soever it may be.
They think that Rabbinism must be preserved entire, with all its
forms and observances ; and they deprecate most solemnly the idea
of allowing any rabbi, or any other authority, to interfere with that
which they regard as sacred and Divine in all its parts.
An Association has been formed for " preserving inviolate the
ancient Rites and Ceremonies of Israel," and the friends of Rab-
binism have displayed great zeal and earnestness in their endeavours
to support their favourite system. A Report of the proceedings has
been published by the Conunittee of the Association, from whicli we
extract the following account: —
The Jewish public havine; been for some time in a state of excitement,
in consequence of the presentation of a Memoiial to the various
metropolitan synagogues, and the vestry of the great Synagogue
having deliberated thereon, resolved, by the casting-vote of the Chair-
man, — that the subject matter of the said Memorial, having for its
object a revision and curtailment of pi'ayers, alteration of the time of
public worship, &c., &:c., should be left to the consideration and
decision of the future Chief Rabbi, a Committee of tradesmen, among
■whom were cm ^bvz and seat-holders of the various congregations,
determined to give the public an opportunity of expressing their
opinion, (the Memorial piesented having stated that the alterations
prayed for " would be hailed with satisfaction by the public generally," )
formed themselves into an Association, " For preserving inviolate the
ancient Rites and Ceremonies of Israel."
Various open and public Committees were held at No. 22, Bury-
street, St. Mary-Axe, each more numerously and respectably attended
than the one antecedent; and on the Committee-room being found too
small to accommodate the members attending, it was unanimously
resolved, "That a great public Meeting should be called, under the
authority and management of the Committee of the Association, as
early as they might deem requisite." It consequence of such unani-
mous Resolution, the Meeting was held at Howard's Assembly-rooms,
St. James's-place, Aldgate, on Sunday, 20th August, 56'03 ; notice of
which had been previously given by placards, cards of invitation, &c.,
which were to be had at many public places, no one being mirr'
being denied admittance. Such was the desire to be present, that
within ten minutes of the doors having been thrown open to the public,
the room was crowded almost to suffocation, and hundreds went away
disappointed, having been unable to gain admittance.
On the proposition of M. S. Keyser, Esq. ; seconded by H. Moses,
Esq., Edward Lazarus, Esq., was unanimously called to the chair.
Moved by Lewis Cohen, Esq. ; seconded by Mr. Judah Caspar, and
carried unanimously, —
Resolved, — "That this Meeting having heard, with feelings of the
deepest regret, that a Memorial has been received by the Vestry of the
great Synagogue, having for its object arevision and curtailment in our
Synagogue service, as well as a change in the hour appointed for the
HISTORICAL NOTICES. 329
same, and that the Vestry have resolved to call the attention of the
future Chief Rahbi to the prayer thereof at an early period after his
api)ointment ; that it is the 0])inion of this Meeting that such a Reso-
lution is inex])cdient and uncalled for, and can only have a tendency to
subvert our ancient institutions."
Moved by Mr. Mitchell; seconded by Mr. D. Cohen, —
Resolved, — "That this Meeting deem themselves imperatively called
upon to use their best exertions to stem the torrent of innovation,
which at present presents itself to the Jcviish community by the recep-
tion of the original Memorial, and tbat a counter Memorial be pre-
sented to the great Synagogue expressive of such sentiments."
Moved by Mr. N. Defrits; seconded by Mr. M. S. Keyser, —
Resolved, — "That the Memorial about to be read to the Meeting be
received and ado])ted, and that such gentlemen who approve of the
same do sign it forthwith ; and that copies thereof be left at such
places for signature as the Committee may appoint."
Moved hv E. J. Symons, Esq. ; seconded by Mr. Davis, —
Resolved, — "That Henry Moses, Esq., of Trinity-square, be re-
quested to present the Memorial adopted by this Meeting to the Vestry
of the great Synagogue; and that Lewis Cohen, Esq., and other gentle-
men of the Vestry, be respectfully solicited to support the prayer
thereof."
Moved by A. Levi ; seconded by Harris Barnett, —
Resolved, — "That this Association be permanent, and that the
present Committee remain in office for one year."
TO THE WARDENS AND BOARD OF VESTRY OF THE GREAT
SYNAGOGUE, DUKE's-PLACE.
The Memorial of the undersigned Members of the several Synagogues of
the Metropolis,
Resolved, at a Public Meeting, held at Howard's Coffee-house,
Duke's-place, on the 20th day of August, — 24th Ab, 5603,
SHEWETH, —
That your Memorialists have heard with the deepest regret, that a
Memorial (having for its object a revision and curtailment of our
Synagogue Service, &c., jjurporting to contain the sentiments of the
majority of the Jewish community, accompanied by a circular dated
the 2yth of April, 5()02, from No. Xi, O.xford-terrace, Hyde Park, and
signed Henry H. Cohen, Chairman) has been received by your Board
by a casting-vote of your President, in addition to his individual vote ;
and that the Vestry have resolve(l to call the attention of the Chief
Rabbi to the prayer of the petitioners, at a very early period after he
shall have been appointed.
Your Memorialists cannot but deeply lament that such a course has
been adopted, as it nmst evidently j)rove injurious to our ancient and
venerai)le institutions; for from time immemorial our laws, customs,
ceremonies, and rites, have stood the test of ages without the slightest
alteration (which all other nations envy, saying, the Hebrews are
faithful to the inheritance of their forefathers, and were never known
to deviate either from the oral or written laws) ; and should any
modification now be introduced, it will occasion those who are an.xious
to cause dissension amongst our brethren, and to sechice us from the
faith of our forefathers, to say, that the Hebrews are at last dividing
amongst themselves, and wish to remove some of their ancient cus-
toms, which will at once destroy our nationality, which we have sus-
tained unsullied lor thousands of years.
Your Memorialists are aware th.at the contemplated alterations will
be subject to the sanction of the intended New Chiof Rabin with the
Beth Din, as expressed in the third page of the Memorial, as was
330 THE JEWS OF THE NINETEENTH CENTURY.
intended should have been done during the life-time of our late much-
lamented rabbi (peace to his soul), but your Memorialists at once and
unequivocally state their o()inion on this point, namely, that it is not in
the power ot any Chief Rabhi and Beth Din, or any other b(jdy of men,
to alter the hours ordained for public worship, or curtail any of the
original Liturr/y as arranged by our sages of old.
Your Memorialists, with all due deference to the supporters of the
contemplated alterations, solemnly declare their full determination to
uphold, support, and maintain in their fullest integrity, all the ancient
laws, customs, ceremonies, rites and forms of service of their fore-
fathers.
Your Memorialists trust that anything herein stated will not be con-
sidered disrespectful to the Vestry, for such your Memorialists avow is
not their intention, but only to give expression to their feeling as
□ Mirr' by which they are actuated.
Your Memorialists do not express an opinion on the financial altera-
tions proposed by the Memorial of the 29th of April, but firmly express
their dissent from the proposed curtailment of the prayers, alteration
of the time appointed for the same, and prevention of the congrega-
tion repeating audibly the responses as enjoined by our sages, which
heretofore have never been deemed unacceptable to the Deity or offen-
sive to each other.
Your Memorialists, therefore, in conclusion, respectfully anticipate
that your Board will see the propriety of expunging from your minutes
the resolution accompanying the reception of such Memorial, which
will at once set at rest a subject fraught with evil, and restore peace
and tranquillity to the minds of your Memorialists,
Who will ever pray, &c. —
Jewish Intelligence, October, 184,3.
Reference has already been made to the strong conviction pre-
vailing among a great number of the Jews resident in London, that
the time has at length arrived in which several important improve-
ments in the services of the synagogue have become indispensably
necessary. The Memorial to this efiect, which stated the wish that
the futui'e chief rabbi should be authorized to make such alterations
as might appear necessary, as well as the Counter-Memorial, depre-
cating any innovations whatsoever, have been communicated to our
readers at full length. We have now to report the result of a large
Vestry Meeting on the subject, which took place at the hall of the
Duke's-place Synagogue.
The Meeting was one of the most numerous in the recollection of
the oldest members ; both parties, Memorialists and Counter-Memo-
rialists, mustering their full strength. Many influential members
declared that they would leave the synagogue and join the congre-
gation of "British Jews" at once, if the Counter-Memorial were
adopted, more particularly that portion of it which prays for the
entire setting aside of the first Memorial and refusing the future
rabbi the power of reforming the Jewish ritual. After a stormy
discussion, Dr. Van Oven and Samson Samuel, Esq., made the
HISTORICAL NOTICES. 331
following arbitration ; — " That the two paragraphs, praying for the
entire setting aside of the first Memorial, should be left out ; and
that both ISIemorials should be received and submitted to the future
chief rabbi, who would be the only authority to decide that point."
Wo understand that at the next V^estry Meeting the ofiice of chief
rabbi will be declared vacant, and that the conditions of eligibility
for the office will then be published. — Jewish Intelligence, Janunri/,
1841.
The proceedings of the Rev. Dr. Adler, the Chief Rabbi in London,
with respect to the claims of the members of the Burton-street
Synagogue to be acknowledged as Jews, well deserve notice.
Having nuule inquiry concerning the subject, we can state the cir-
cumstances of the case on the best authority.
Dr. Adler has resolved not to permit a single infraction of the
Oral Law, but to have the whole Talmud received and acknow-
ledged as divine. He has expressed his determination to prohibit
marriages between members of the Burton-street Synagogue and
of other congregations, unless the former abandon their synagogue,
and promise obedience to rabbinical ordinances.
A case of this kind has lately occuiTed. A young female of the
congregation of "British Jews," was to be married to a person
belonging to a synagogue under Dr. Adler's authority ; and the
Chief Rabbi compelled the young woman to make a formal renun-
ciation in writing of the Burton-street Synagogue and its ritual,
threatening that he would prevent the marriage taking place, if she
would not do so.
This arbitrary proceeding has caused a new schism, and threatens
to widen, nsore than ever, the breach already existing between
portions of the seed of Abraham in this country. Dr. Adler's con-
duct is the more surprising, from the contrast it presents to the pro-
fessions made by him at the period of his inauguration, that he
would step in as a mediator between both i)arties, and endeavour
to heal their differences.
It is most probably in reference to this unexpected conduct on the
part of Dr. Adler, that the editor of the " Jewish Chronicle " for
January 9, 1846, makes the following remarks : —
We were just going to press, when we learned with deep regret that,
owing to a certam line of conduct which Dr. Adler has mtimated his
intention to pursue to the Burton-street Synagogue, a severe blow will
be inflicted on the peace of the Jewish coinniuiiity. It is said that the
members of the new congregation, feeling the Chief Rabbi's proceed-
ings to be luiJMStifiahly harsh and rigorously persecuting, have
summoned a general meeting of their body, ])rior to i)ubli.-hing to the
world at large, the tyrannous conduct which they charge Dr. Adler of
having displayed towards them.
Although we give these statements as they have reached us, without
vouching for their correctness in every particulEU", we have, alas I but
332 THE JEWS OF THE NINETEENTH CENTURY.
too much cause to fear they are mainly and substantially true. We
confess we had confidently indulged the hojje, in common with the
Jews at large, that the elevation of Dr. Adler to the Rabbinical Chair,
would prove the i)recursor of re-iniion and peace; and most bitter will
be the disap|)ointment of the community, if the cup of expectation is
dashed Ironi their lips.
Want of space prevents us from entering more fully on this matter at
present, but we most earnestly call upon Dr. Adler, upon the Com-
mittee assembled to co-operate with him, and upon the members of the
Burton -street Synagogue, to pause well before they plunge the Jewish
community into a state of hostile and sectarian warfare. Let them
beware tliat intestine strife and persecution do not throw us back lor
half a century from touching the sceptre of civil and religious liberty,
which, probably in the approaching session of Parliament, may be held
out to us; but, more than this, let them beware that they do not bring
a reproach upon the body of British Israelites, and make them a bye-
word amongst their enemies. — Jewish Intelligence, February, 1846.
The members of the " West London Synagosjue of British Jews "
have published an "Appeal" to their Jewish brethren, in which
they protest against tlie arbitrary proceeding of the Chief
Rabbi, in refusing to solemnize the marriage of a young female
member of the Burton-street congregation, with a person belonging
to a synagogue under his own authority, until the former had
formally renounced, in writing, her connexion with the synagogue
to which she belonged.
They commence with referring to the motives which led to the
formation of their congregation : —
The establishment of our congregation was not the product of a spirit
of rebellion against the ancient law of Israel, nor of a worldly desire to
free ourselves from the Divine statutes and ceremonies enjoined
upon Israelites. Our movement was the effect of our steady attach-
ment to the Mosaic institutions, an inward regard for which is
incompatible with an irreverence for the public worship of the
synagogue. Such a feeling of irreverence was, however, visibly
gaining ground to an alarming degree, among the liberally educated of
the community, in consequence, mainly, of the numerous defects in the
antiquated mode of synagogue worship, and of the detrimental
influence exercised on the established ritual, by the sad vicissitudes
through which our fathers had passed during centuries of general
mental darkness. It was our conviction, that the inroads which
infidelity and apostasy were continually making among the Jews of
Britain could be effectually checked, as far as in us lay, only by the
adoption of a more simple and scriptural book of prayers, and by the
introduction of a purer mode of external devotion within the
synagogue. Though amidst considerable difficulties, even the short
space of four years has sufficed to furnish us with ample evidence of
the soundness of our undertaking, and to strengthen our determination
not to desist from the good work which we have begun, but to uphold
it with all our might, to embellish it, and to preserve it, as a sacred
HISTORICAL NOTICES. 333
bcquc«t to our dcsrcndnnts, and with the blessing of God, as an object
of coiiKratulation for all our brother Israelites.
Having no other end in view than the amelioration of the matter and
the manner of our public worshi]), we scrupulouslj' abstained from
effecting any change foreign to this our sacred punjose ; we neither
received any dogma not recognised by the whole of Israel, nor did we
reject the observance of any tenet by which, as Israelites, we are
bound to *tand or to fall : it was one of our most earnest wishes to
preserve unbroken the bond of fraternal unity which has so long,
through the course of the most troul)lous times, held together all the
branches of the Israelite family, and for which we have earnetl the
tribute of admiration from the well-disposed among our Gentile
brethren. \Vc may call you all to witness that it was not ve who
characterized the establishment of the West London Synagogue as a
manifestation of religious dissent among the Jews of England : not we
that sounded the tocsin of sectarian strife ; nor did we parade before
the world the existence of a sect of necedern among the Jews.
Secession, religious, social, political, was, is, and ever will be as far
from, as odious to our feelings, as the abandonment of whate\-er is
dearest to our souls. The i)ast, in which, as Israelites, we glory,
belongs to the history of all Israel. We entertain, as a religious body,
no hopes for the future which are not shared by the synagogue all over
the world ; and though we i)ant and strive for the social and political
improvement of our ])resciit position, we should be willing to share, if
such be the will of (jod, in the direct persecution inflicted on all; while
we should spurn all imaginable privileges apart from the totality of our
brethren in this land.
But, notwithstanding the purity of our motives, and the absolute
necessity for the step we had taken, for the purpose of keeping the
hearts of our children faithful to the religion of Moses, our honest
efforts were from the outset encountered in an uncharitable and perse-
cuting spirit.
Then follows a narrative of the facts connected with the bull of
excommunication issued against that congregation by the late Chiet
Rabbi ; which were fully reported in the " Jewish Intelligence," at
the time. The " Appeal " then proceeds: —
As from the natural course of things, it was evident that the rabbinical
mantle of Dr. Hirschel would soon descend upon the shoulders of his
successor, we were counselled by many members of other synagogues
to hear with patience our present wrongs, since it was certain that the
next Chief Rabbi would do us full justice, and remove the anathema
from our congregation.
We yielded to this advice, brethren, especially asthe//«T/«, although
in sonie instances it severed family ties, and was made (particularly by
the Portuguese congregation), a pica for the invasion of vested rights of
the most sacred character, was, in many other cases, treated almost as
a nonentity ; and therefore did not juove, in its practical operation, so
injurious as might have l)ecn antici])atc<l. It is tiue that the President
of the Board of Deputies, in a manner unworthy of his high character
and station, made this excommunication a jjlea for intercepting from a
congregation of his British co-religionists, the privileges of the act of
registration for marriages ; but the registrar's office being open to us,
with the option of subsequently solemnizing our marriages either in
synagogue or at our homes, agreeably to Jewish rites, we were ren-
dered independent of the President of the Board of Deputies. We were
content to adopt this course, rather than to publish in a court of justice,
334 THE JEWS OP THE NINETEENTH CENTURY.
or by an appeal to Parliament, that the man who had deservedly earned
the esteem of all philanthropists, by leaving his country on a glorious
mission to the East on behalf of the oppressed Israelites of Damascus,
had yet lent his influence to the persecution of his Jewish brethren at
home.
Beyond this, the Herem was, as to a variety of matters that might
have been brought within its operation, nearly innocuous. Marriages
were performed between persons who had attended the West London
Svnagogue and members of other congregations, during the time of Dr.
Hirschcl's filling the office of Chief Rabbi, and during the period
subsequent to his death whilst the Dayanim officiated ; and so recently
as within the last three months, a marriage was solemnized by the
authorities of the Portuguese congregation, between a gentleman
connected with that synagogue, and a lady, a member of the congre-
gation of Burton-street. Nor should we omit to record, with satis-
faction, many acts of fraternity, kindness, and religious communion
which have taken place between ourselves and members of other
synagogues. Sectarian discord thus dying away, former animosities
giving place to charity and brotherly union, Dr. Adler was spoken of
by those who promoted his election, as the man who would wipe out
every remaining blot of strife, and restore peace and harmony in
Israel.
But alas, brethren, for the hopes that had been cherished ! Your
new spiritual chief has at length manifested his views ; and they are
such as must give unfeigned regret to eveiy rational and enlightened
Israelite of Britain. Not only has he announced his intention not to
walk in the path of toleration, but he has gone beyond Dr. Hirschel
himself, and has been unfortunately induced to give to the excommuni-
cation a force, with which even its framers never sought to invest it.
We omit the summary of facts, as a more detailed statement
is contained in the appendix to the " Appeal," which we add
at the close of this article.
We place on record this simple statement of facts ; for further details
as to which, your attention is solicited to the subjoined correspondence.
It causes us unfeigned regret, brethren, to be compelled to take the
present means of laying our case before you, and thus to incur the risk
of exposing the dissensions of Israelites to the public gaze. But the
course which the Chief Rabbi has thought fit to pursue towards us has
left us no other resource, consistent with our duty. It is a matter of
necessity, not of choice. From the annexed correspondence, it will be
seen, that when we became acquainted with the statement of Jane
Angel, we addressed a respectful letter to the Chief Rabbi, praying him
to inform us in writing, whether the young woman's version of the
matter were correct, or otherwise ; and further, that he would please to
furnish us with a copy of the declaration, or test, to which she was
required to subscribe. But the Reverend Gentleman, having refused to
comply with either request, you will perceive that we were obliged
either to sit down quietly under a sense of persecution on the grounds
of conscience, or to submit our case to the impartial judgment of our
British co-religionists. We chose the latter alternative, keenly feeling
the wrongs inflicted on us, and relying on your sympathy. We do,
therefore, by this our appeal, call the Chief Rabbi before the tribunal
of the opinion of the congregation over which he presides. Not byway
of defiance, but in discharge of our duty to ourselves, we summon him
to afford you, brethren, the great of British Jews, an explanation of his
conduct, which he has absolutely refused to give us ; and if he fail to
vindicate his proceedings, he will tacitly admit the injustice of the
treatment which we have endured
HISTORICAL NOTICES. 335
Neither you, brethren, nor the Chief Rabbi, will have forgotten that
the regulations framed with reference to his election, contained a pro-
vision that he should not have the power to issue any new excommuni-
cation — a provision which implied pretty distinctly, that the congrega-
tions ajjpointing him did not approve of the last exercise that had been
made ol the power in question ; although, as it was found that the
proclamation which we are discussing had not produced as much
mischief as might have been apprehended, their revocation was not
insisted on.
But to prevent the issue of new excommunications is now no longer
sufficient, when you see that those that are in existence are treated by
your Chief Rabbi as having a binding, and active force, and are put
into execution in a manner that it is impossible to justify, except by the
plea that we are not Jews. Brethren, we ask you, whether you share
m this opinion? Ar^ you prepared to ])ronounce us, who are faithful
to the laws of Moses; who rigidly observe the covenant of Abraham,
the institution of the Sabbath, and of the Festivals, as they are com-
manded by Scripture ; who sedulously devote ourselves, and strive to
conform to the precepts of our holy faith ; are you, we repeat, pre-
pared, for the sake of minor distinctions, to pronounce us without the
pale of Judaism ?
Judge for yourselves, as others have done since the promulgation of
these "Cautions" or " Herems," and, like them, you will not lail to
recognise and duly to characterize the spirit which dictated the pro-
hibition " to every one that is called by the name of Israelite," of taking
up this Prayer-book of the West London congregation, or receiving it
into his house ; you will know what to think of the declaration which
accounts us of those who "cannot be permitted to have any commu-
nion with Israelites in any religious rite or sacred act."
Copies of the correspondence, which lias taken place on the
subject, between Dr. Adler and Mr. F. H.Goldsmid, Junior Warden
of the Burton-street Synagogue, are added to the •' Appeal." We
insert their two last letters, as showing how the matter now stands ;
as well as the "Statement" of Jane Angel, the female whose
marriage is above referred to : —
LETTER FROM THE REV. DR. ADLER TO MR. GOLDSMID.
Office of the Chief^Rabbi, London, Dec. 24fh, 5606.
Dear Sir, — In reply to your communication of the 2,'5d instant, I beg
to state that so long as the union, which I so anxiously desire, has not
been effected amongst us, I do not feel myself justified in engaging in
any official correspondence on the subject in question.
I have the honour to be, dear Sir, your very faithful Servant,
To F. H. Guldamid, Esq. N. Adler, Dr., Chief Rabbi.
LETTER FROM MR. GOLDSMID TO THE REV. DR. ADLER.
fi, Stone Buildings, Lincoln' s-inn, Bth .Tanuary, 5606 (1846).
Reverend Sir, — I have laid your letter of the 24th December before a
Meeting of the members of the West London Synagogue of British
Jews.
As you have declined to avail yourself of the opportunity which was
offered to you of contradicting the statements contained in the paper
signed by Jane Angel, of which I had the honour to transmit to you a
copy, the members of the West London Synagogue are compelled to
arrive at the conclusion that these statements are substantially correct,
and must act upon that conclusion in the steps which they may deem it
336 THE JEWS OF THE NINETEENTH CENTURY.
their dutj' to take in reference to this suhjcct. I regret to add, that the
coarse which you have thought it proper to adopt, appeared to the
Meeting but little calculated to promote the unioi\ which you state that
you desire. I have the honour to be, Rev. Sir,
Your very obedient Servant,
Francis H. Goldsmid,
Junior Warden of the West London
Synagogue of British Jews.
Rev, Dr. Adter, etc. etc.
JANE angel's statement.
2nd Dec. 5606 (1845).
On Saturday, November 22, Morrice Hyman (who had previously
applied to Mr. Kisch, Secretary of the Westminster Synagogue, to make
arrangements for his marriage with Jane Angel, daughter of Daniel
Angel, keeper of the burial-ground of the West London Synagogue, on
Wednesday, the 10th of December), was informed by Mr. Kisch, that
he (Hyman) and his intended wife must attend on Sunday, November 23,
before Dr. Adier.
They attended accordingly, and Dr. Adler stated to Hyman that he
had done very wrong; that he must know that the Burton-street
Synagogue was in Herem, and not an acknowledged synagogue ; that he
(Dr. Adler) desired to keep peace with that congregation ; but that this
was the first case in which the question of marrying a member of that
synagogue had come before him ; and that if he did so now, he would
be asked to do so on future occasions.
Having inquired of Jane Angel whether she had attended the West
London Synagogue, and been told that she had. Dr. Adler stated that he
could not perform the ceremony of marriage himself, unless Daniel
Angel would come back to the old synagogue ; but that he would allow
the marriage to be performed by Mr. Henry, the minister of the West-
minster Synagogue, if Jane Angel would sign a paper, promising never
again to attend the West London Synagogue, and to conduct herself
henceforth as a good Jewish woman. Jane Angel remarked, that she
thought she always had been so, and inquired whether he would like to
see her father, who held a situation in that synagogue. Dr. Adler
replied that he did not wish to see her father on that occasion ; although
at a future time, he should have no objection to do so; and a paper
having been drawn up in an adjoining room, to which Dr. Adler
retired, and brought in, and read over by Dr. Adler to her, which she
believes was to the effect, that she would never again go to the
synagogue in Burton-street, and would conform to orthodox laws or
customs ; and Dr. Adler having stated that, if she would not sign the
paper, he would have nothing further to do with the matter; and
Hyman having represented to her (during Dr. Adler's absence) that if
she did not make up her mind to do so, the arrangements for the
marriage would be interfered with, and probably broken off; she
consented to sign, and did sign the paper.
After the paper had been signed. Dr. Adler told Hyman and Jane
Angel that they were to attend on the next day between eleven and one,
before the Dayanim, in order that she might make a declaration to the
same effect as the paper, and that he would then give permission for the
marriage.
On Monday, the 24th, they attended accordingly, and Jane Angel,
having been asked by one of the Dayanim whether she would make
again the declaration she had made on the preceding day, and she
having said that she would. Dr. Adler read over the paper, and stated,
that the permission for the marriage should be given.
HISTORICAL NOTICES. 337
The same remark, as to her being henceforth a good Jewish woman,
was made on this day as on the Sunday. Jane Angel. —
Jewinh lute/lir/euce, March, 184(!.
The Chief Rabbi, Dr. .^dlcr, having, as it appears from the "Jewish
Chronicle," on Wednesday, August 12, 18IG, personally, at the
residence of D. Q. Ilenriques, Esq., a member of the Burton-street
Synagogue, solemnized a marriage between a sister of the latter
gentleman, and Mr. Walter Josephs, a member of the Great Syna-
gogue, Duke's-})lace, without the ])revious imposition of any religious
tests whatL\'er on the lady, who, as well as her relatives, has long
attended, and does now attend, worship at the West London Syna-
gogue ; it must be presumed that this virtual abandonment of the
Cherem, is a step towards a formal and public revocation of the
excommunication, issued against the Burton-street community, in
the lifetime of the late Rabbi Ilirschel. — Jewish Intdligence, Sep-
tember, 1S16.
(Selection of a (*If)tcf i^afiii for ^l^rnglanli.
The following Resolutions, which were passed at Meetings of
the representatives of the several metropolitan and provincial con-
gregations, appointed to confer on matters relating to the office of
Chief Rabbi, held at the vestry-room of the Great Synagogue,
London, on Sunday, the 19th, and Tuesday, the 21st day of 'Adar
Reshon,' 5603, being the lOth and 21st of February, 1843, Isaac
Cohen, Esc;., in the Chair, shew the nature of the regulations which
were adopted by the leading members of the Jewish community,
when about to select a chief pastor to preside over them : —
That this Conference having heard the Resolutions of the Committee
of the Great Synagogue of the 14th November last, are of opinion, that
it is desirable that a Chief Rabbi be appointed, duly authorized as the
spiritual guide and director of all the Jews of this empire.
That the amount re(|ulred for the maintenance of the dignity of the
office of the Chief Ilal)bi he raised by sums to be contributed by the
various congregations in the empire, in such manner as shall be here-
after agreed upon.
That no person be admitted a candidate unless he be a Chief Rabbi,
TON 3in, and must have held such office at least six months im-
mediately ])receding the death of the late lamented Rev. Solomon
Hirschel.
That each candidate shall present to the Committee testimonials of
ability from Chief Rabbies and others, and shall be expected to be well
acquainted with ancient classical and general literature, and to have a
competent knowledge of some of the modern Euroi)ean languages.
That he shall be al)le to deliver discourses when required; and the
successful candidate will be exjjected to qualify himself to deliver such
100,
20 ,
150,
25 ,
200,
30 ,
300,
35 ,
400,
40 ,
50 ,
338 THE JEWS OF THE NINETEENTH CENTTJKT.
discourses in the English language, within two years from the date of
his appointment.
That the candidates shall not be under thirty, nor above forty-two
years of age, at J "in n:cn t'XT (5()03j.
That a Committee, consisting of the same numl)er, and in the same
proportion as compose this Conference (of whom eleven shall form a
quorum), be appointed by the several uniting London Congregations to
select candidates, and that from the number of candidates for the vacant
office not less than two, nor more than five, be returned for election.
That it is desirable in the election of Chief Rabbi, the votes of each
Synagogue be taken separately, agreeably to their own regulations ;
but that the candidate returned by each Synagogue be taken as having
each a number of votes estimated, accordmg to the amount subscribed
by such congregation, on the following scale: —
Per Annum. Per Annum.
£i), and under illO, 1 Vote. £50, and under £75, 10 Votes.
10. „ 15, 2 „ 75,
15, „ 20, 3 „ 100,
20, „ 25, 4 „ 150,
25, „ 30, 5 „ 200, „
30, „ 40, 6 „ 300, „
40, „ 50, 8 „ 400, and upwards,
That this Conference is of opinion that the salary of the intended
Chief Rabbi should be not less than 1,100/. per annum, which shall
include the payment of an efficient secretary, and the sum of 100/.
annually for a Life Assurance, (such policy of insurance to be considered
as a provision for the family of the Chief Rabbi after his decease,) but
shall be irrespective of what may be required for the annual payment of
an ecclesiastical board.
That the delegates for the Great Synagogue having stated their in-
tention to recommend their congregation to subscribe an annual
amount of 500/. (irrespective of what they now contribute to the eccle-
siastical board), the several congi-egations in London and the provinces
be requested to intimate to the Secretary, by letter, or through their
representative, on or before the 20th of March next, the amount they
wUl be willing to contribute toward the annual fund required for the
purpose.
That the honorary officers, and three of the Committee of the Great
Synagogue, together with the honorary officers, for the time being, of
the other Loudon uniting synagogues, do constitute a permanent Com-
mittee, with which the Chief Rabbi may communicate, when necessary,
on anysubject relative to the exerciseof the duties of his office, through
the medium of the President of the Great Synagogue.
That shoidd it unfortunately happen that the ai should fail in his
duty, the conjoint Committee composed as above, shall, in the first
instance, inquire into the matter ; and if they deem it requisite, con-
vene a Meeting of twenty-three delegates, (to be elected by the ves-
tries of the London uniting congregations, in the same proportion as
constitutes this Conference,) and such body, consisting of the conjoint
Committee and delegates, shall, after investigation, be empowered to
do what is just and necessary.
That the Chief Rabbi shall have the general religious direction and
superintendence of each of the uniting congregations.
That he shall determine all questions on religious points referred to
him by any member of any such congregation.
That he shall deliver discourses in the several synagogues, at such
times as shall be hereafter arranged.
That he shall perform the marriage ceremony for the 2\-ii '"'^ya
HISTORICAL NOTICES. 339
(members) and n'3tMn (scatholders) of all the uniting London Con-
gregations, their widows and children, under such regulations as shall
be hereafter agreed upon.
That he shall superintend the affairs of nnTi©, both in London and
the provinces, assisted by the gentlemen of the ]^i n*2, under such
regulations as may be adopted by the conjoint Committee of the
That he shall determine all religious matters referred to him by any
of the subscribing provincial congregations, and shall give ]'-mp mn'n
without fee, on receiving a request from the President of any such con-
gregation, provided he see no cause to withhold such permission; and
shall give n7 2p when a torn 'a is required.
That be shall be recommended to \'isit the public educational
establishments, and to assist in carrying out their objects.
That he shall on no account denounce mn (anathema) against any
person, neither shall he deprive any member of his religious rights in
the synagogue, without the consent of the Committee of the congrega-
tion to which such person shall belong.
That he shall occasionally visit the country, to superintend the re-
ligious condition of the provincial congregations, at such periods as bis
duties in London will permit ; the mode oi disbursement to be arranged
at a future Meeting.
That copies of the foregoing Resolutions be forwarded to the Presi-
dents of each of the metropolitan and provincial synagogues, and to the
colonies.
That the cordial thanks of this Meeting be given to Isaac Cohen,
Esq., for his very able and impartial conduct in the chair.
The above Resolutions must excite feelings of delight mingled
with sorrow.
It is delightful to see that the members of so many different syna-
gogues cordially united to make arrangements which they thought
necessary for their future guidance and prosperity. A spirit of
harmony and good feeling was evident, which shows that they
heartily concurred in endeavouring to promote the welfare of their
community.
But while we rejoice at the proofs of good-will and mutual re-
spect which were thus manifested, we must mourn to see that, in the
discharge of this most solemn duty, they should have had so little
regard to the Word of God and the ancient institutions which the
Almighty ordained among them.
They proposed to appoint one to be " duly authorized as the
spiritual guide and director of all the Jews of this empire." Whence
was he to derive his authority ? It was to be founded, it seems, on
the will and jileasure of a number of Jewish gentlemen, who vote
according to the amount of their subscriptions, and who exercise the
supreme control over the person whom they thus clothed with
authoritj'. Can anything be more sad? God has given a law, and
a covenant has directed them in his sacred Word most explicitly how
to proceed ; * but as they have left off to follow the Most High, they
make the amount of pecuniary contributions the standard by which
to judge of the influence which each one is to possess in deciding
this weighty matter.
* See " Old Paths," pp. 157—168.
Q 2
340 THE JEWS OF THE NINETEENTH CENTURY.
The twenty-three delegates who are to inquire into the matter if
the Chief Rahbi should "fail in his duty," and, " after investiga-
tion, be empowered to do what is justand necessary," would, no doubt,
be men who, on many accounts, would deserve the respect and
esteem of their brethren ; but there is not the slightest guarantee
that they would be competent even to understand the case submitted
to them.
And if they should be most fully qualified for the arduous task
they would have to undertake, what right would they have to engage
in it? The whole is obviously a device of man's contriving — a
scheme of earthly origin, conducted on principles of mere worldly
policy. Had it' been proposed merely to make arrangements for
carrying out some benevolent plan in subordhiafion to acknowledged
ecclcdastical authorities, and in accordance with distinct and definite
religious principles, the case would have been totally different ; but
here we have a self-constituted board, from whose decision there is
to be no appeal, who are, it seems, to act according to the impulse
of the moment, and may, if they please, entirely alter and change
the decisions, and altogether control the proceedings of the Chief
Rabbi.
We rejoice to see that an adequate sum has been assigned for the
maintenance of the Chief Rabbi. This well-timed liberality shows
an earnest desire to contribute for the due support of a measure
calculated, as they think, to promote the spiritual welfare of their
nation.
The Resolution which allowed the successful candidate two years
to qualify himself for preaching in the English language was pain-
fully absurd. They seemed evidently to despair of finding any one
who should be master of the English language, and, at the same
time, qualified to undertake the office.
Was, then, the late Chief Rabbi so entirely unsuccessful in his
attempts to promote education amongst the Jews, — are those mem-
bers of their nation who reside in this country so entirely destitute
of religious learning and talent, that they could not even expect to
find a candidate for the office among those who can express them-
selves in the language of the congregations for whose spiritual
guidance they were about to provide ? Nothing can possibly show
more forcibly than this circumstance, how sadly Rabbinical Judaism
neglects to provide for the spiritual wants of its adherents.
At the time appointed for receiving applications and testimonials
from candidates for the office of Chief Rabbi, four gentlemen were
selected from among the number of applicants, as being the best
qualified to fill that important office. They were the following : — Dr.
Adler, of Hanover, who is highly recommended by the Duke of
Cambridge ; Dr. Hirschfeld, of Wollstein, author of the " Hala-
chische Exegese" and " Maccoth " translated into Latin; Dr. Hirsch,
of Emden ; and Dr. Auerbach, of Darmstadt. The testimonials of
HISTORICAL NOTICES. 341
the respective candidates were open for examination at the
vestry-room of the Great Synagogue, by every i"ate-paycr who
had a vote. The election was deferred till after the Feast of the New
Year and tlie Day of Atonement.
The 12th December, 1814, was fixed for the long looked-for
election. On that day, after a long delay, occasioned by cir-
cumstances which it is not necessary to mention, the vicinit}' of
Duke's-place, St. Mary Axe, and Aldgatc, presented a lively
appearance, the electors flocking in from all parts of the metropolis,
to record their votes. Every voter received four papers with the
respective names of the four candidates, one of which he dropped
into the poll-box. It had been determined that tlie election should
take place on the same day throughout the country, in order to
prevent one congregation exercising any influence over the other.
The Parnasim and lieads of the different synagogues were present.
Many members paid up their contributions to the synagogue, which
were in arrears, in order to be able to vote. The poll closed at
three o'clock, but was not declared till Wednesday evening, when
the letters containing the result of the election in the country
synagogues were opened. A Meeting of the delegates was held on
that evening, when the poll was declared as follows : —
Rev. Dr. Adler 121
" " Hirschfeid 13
" " Hirsch 2
" " Auerbach
This is the gross poll. The following presents the details as
regards the votes polled forDrs. Adler and Hirschfeid: —
Dr. Adler. Dr. Hirschfeid.
London, Great S)Tiagogiie, Duke's-place 50
" New, St. Helen's .... 25
" Hambro', Fenchurch-street . . 20
" Western, St. Alban's-place . . 5
" Maiden-lane ^
Liverpool, Seel-strcet .... 8
" Hardman-street .... 2
Manchester 4
Edinburgh 2
Dublin 2
Plymouth 2
Portsmouth 2
Brighton 1
Chatham 1
Cheltenham 1
Falmouth 1
Glasgow, Old 1
New
Ipswich 1
Jersey 1
Southampton 1
Swansea 1
Penzance 1
121 ~13
342 THE JEWS OF THE NINETEENTH CENTURY.
The Jewish congregations of the new synagogue in Glasgow,
and that at Penzance, voted for Di\ Hirsch ; those of Birmingham,
Bristol, and Newcastle declined voting, on the ground of their
heiiig unable to judge which candidate was the most competent.
The overwhelming majority in favour of Dr. Adler had been
anticipated the week before the election. The election was con-
ducted with great decorum. An elector having given vent to his
antipathy to one of the candidates, was sharply rebuked by the
President.
A letter in Hebrew was written by Michael Josephs, Esq., and
Solomon Keyzer, Esq., to inform Dr. Adler of his having been
elected.
On Saturday, December 7, the synagogues were very fully
attended, it being n3i:n n^io and the members being called up
to the law, made offerings for the long life of Rabbi Nathan Marcus
Adler, Chief Rabbi of Great Britahi. A large sum of money was
thus added to the funds of the synagogues.
A spacious house in Bevis Marks was taken for his town
residence, and 1,200/. has been voted to furnish it.
LETTER FROM DR. ADLER.
Dr. Adler addressed the following letter, signifying his accept-
ance of the office of Chief Rabbi, in reply to the official announce-
ment of his election :— -
■p"Db CltZJarr 's:d '?3? C3n« xtD^i '£i20 n"' '« 2V -ii-ijD n"a
DnDiJ?n •D'ai7 nDirsi -mrn ':';? -"^'n 'to3« • pTS 'scm
ID'S 'HTin piaib "I'^fD 'vsi]} n^bnp mpc mn-rn br
•□Dn^i ns'bo D3M32 nnifDx 'nn nxi i3? 'lusn onimn
Dnn"; ua'? 2i3?' I'x ix ;m3iTO msTNi mip' nibnp •'bv mis? r\i^
yvt ;''? cmr 2'2d ncs -miai 22bi n:TDN ©« n'sn"?! join n«
T33 'iMj D31 Tb' 11 iffi« mi'? pv^ xob:) i:^v nn"? mi b'2 n«'jD73N
'nb« 'ni □■?!« ?ic3D: nn' ®-i nai T'cr • "jbrn p'a« 3?i«?i
ibip 'viN nmx '71'' ]yo:n pa ••'ncan Q'cn ici 'rsb mnnn
■jn« 'D nmncn ■;« "I'i'bn -iiJD ii!* i^nn D3 ;'13'? nni j'l Tii'mB
n^DTc ^'2Q mmDnb •m'jDnn bpo'? •mnr non iddni m« ;'3n
j^? '3 '22D«M '3pm' :'i® 'jaV mo'^^JD las: 'Ni'^nn a'cn"? "ay
'D "THQ nV3 'npTlJ 133?> TTOTl "□31337 ni^J'HK D"«D3?Q pi □'131
mo bs '3np D'yij? nn «b •n3DDn ©ni br '3T2n 'jmn 3"? n?
;D"nn y:? -jn dn na^ubi -nnnn pp ri'ian"? □« »3 d'siv
n3n«i •D'33'i ncDT3 ]'3 mi ics -pi:? •'bv^D^ iisv 'ffi3N DS'b:?
'OD3 riN c'Cf« DS'"?!' -DSninDn nn •□3n'?n'D rrbsn C17©
mian Dmn3n'7 ns'si '5n3'? .mm inx mn :'t isonn nnN '2
HISTORICAL NOTICES. 343
rtiiDn Tio« D^'n D'q nsio aj^c"? nmiBan ■ai\} nan "iitm >"2 nr:
nT2?3 vnn cdn '3 -[ddx ! m:>n 'itnt v^-'bv ;Dm:yoQa cn-a
•TDT? "n2N rr'??' dtsi vmn-i« yiT cyn ion to33 ''7113 hv Fimb
'?yi m2Nn n'- ]:' avjin 'm— vaaa vi^^^ '^^^ "r^bib i'?3-i nw 7301
i7'tt3i' 'abTJa ID" -DnipiV is"?' D»:oy: 'ytDJ nn*"?!? I'lro' -nnan
□ no pn' '3 TJ7 -Dnv^T "jsa pi'?n:"i nono pt2b •Dm'?3TUN
:"ni2D i«D3 pfflNia
nDD3: •C3''j« i3:t n^'3i uV inos naioa to« 'DDTt nai
moG' □Dmipo'ji DD'CDo T-pion ;D3'misn^ 'tddd nnba □:•»
:n"rT V'ai psn ibiN otio irt?3"an mn icn^x"? p ]n3 pprr
(Translation.)
Hanover, Sunday, lltk Shevat, 5605.
To those girt with glory, clothed with excellence, the princes and
nobles, who love truth, and delight in righteousness, men of
honour, the heads of the community, charged with the govern-
ment of the congregations of London, the Metropolis, praise-
worthy each and all ; — may the Lord vouchsafe blessings, life,
and peace, unto eternity !
Ye have imparted strength to my soul, and invigorated my mind, by
your elaborate words ; ye have animated me by your cjiistle, which
breathes favour and cordiality; ye have thereby crowned me with
honour and with glory, ye have made me to hear your voice, saying
that the Lord has marvellously shown his mercy to me, he has cast my
lot to be a i)lcasing inheritance to me, he has restored the thrones of
the house of DAVID, and has raised the priestly seat of SOLOMON .-
ye called me from the sheepcote, to be a father and a priest in Israel ;
ye have laid the government on my shoulder, to tend the holy flock,
God's chosen people, with the sceptre of loving-kindness and the staff
of glory,
V erily ! my soul tremblcth between hope and fear, when I reflect
how I should bear aloft and raise on high the respected communities of
foreign lands; or how my heart should venture to remove every
exuberance, and to kindle the spark of faith in the hearts of the
myriads b}^ whom I shall be surrounded ; how I should support the
mmd, how I should satisfy and gladden the spirit of all, where child-
hood and hoary old age, wealth and indigence, the needy and the
wanderer, the rich and the poor together meet. But in the Eternal,
the God of the spirits of all flesh, do 1 confide, even as the son rests on
the love of his father. His call I heard in the recesses of my heart : —
' Gird thy loins, strengthen them as a man ! Be not cast down, for I
am with thee ! ' His light, his truth shall direct me, to level the path,
to pluck out the thorn from the fields of my people, to bring back those
whose soul is declining, from death's shadow, to the shadow of the
Almighty. He shall strengthen and fortify me ; for, not words but
deeds wdl I place before you ; theij shall answer for my righteousness
at a future day, that no heart of vanity enticed me to climb the giddy
height, not ambitiousness led me to the field of seers, but solely the
desire to exalt the glory of the Law, to guard the way to the tree of
life.
Upon your [sympathy] ye men of righteousness, ye followers of
rectitude, whom a spirit of understanding pervades, who make the love
of peace the aim of your efforts (and this redounds to your glory), upon
you I cast myself, that ye will support my hand on every side, so as to
344 THE JEWS OF THE NINETEENTH CENTURY.
guide your children, to initiate them in the principles of morality, in
the knowledge of the good, to enlighten for them the paths of the
world ; that the youths of Israel, inspired with a holy desire, may
thirst to drink from that well of living waters, which princes have
digged with their staves. On you, the heads of the community, do I
rely, that ye will be my support, that I may hover over my young like
the eagle, who intuitively now swiftly flies, and now retards his course,
that the arrow may not wound his young. May a benign Providence
shield the fathers and the children ; and raise these tender plants, that
their branches may spread, and in beauty as in greatness grow, and
ripen luxuriantly, until He, who from the beginning hath dwelt on
high, re-establish the throne of His glory.
Such are the words of your friend, who gladly anticipates meeting
you, whose soul longeth and desireth to dwell amongst you, who
honours you, and who will stedfastly watch over you.
Nathan, son of the Rev. Marcus Cohen Adler
of blessed memoky.
INSTALLATION OF DR. ADLER.
The installation of Dr. Nathan Marcus Adler, as Chief Rabbi of
the united congregations of Jews of Great Britain, took place at the
Great Synagogue, Duke's-place, on Wednesday, the 9th July, 1845.
We extract the following particulars of the ceremony from the
"Jewish Chronicle."
On the arrival of Dr. Adler at the synagogue, soon after four
o'clock, p.m., he was shown into the vestry, when the following
gentlemen had the honour of being presented to him, viz. : —
The Barons de Rothschild ; Sir Moses Montefiore, F.R.S. ; S. H.
Ellis, Esq. ; Isaac Cohen, Esq. ; Louis Jacobs, Esq. ; Aaron Joseph,
Esq. ; Samuel Moses, Esq. ; Dennis Samuel, Esq. ; D. Salomons,
Esq.; D. W. Wire, Esq.; H. D.Castro, Esq.; Dr. Raphall; Dr.
Lowe ; Jonas Levy, Esq. ; Jacob Lyon, Esq, ; Aaron Solomon,
Esq. ; and the rest of the gentlemen composing the deputations
from the several metropolitan and provincial synagogues.
The various deputations were headed bj' S. H. Ellis, Esq., one of
the wardens of the Great Synagogue, who delivered the following
address in a most impressive manner : —
Address. — " Reverend and honoured Sir, — Permit us, the delegates
of several of the united congregations of the Jews of this empire, on
the ]jart of all those who have invited you to preside over them, and to
become their spiritual director and guide, to offer to you our cordial
congratulation on your safe arrival amongst us, and on the commence-
ment of your important duties.
" Your high reputation for learning and piety, your constant and
successful exertions for the advancement of sound and religious
education; the discretion and kindliness which you have hitherto
manifested in the exercise of your sacred functions, induce us to
felicitate ourselves in having selected so worthy a successor to the late
lamented Rev. Solomon Hirschel, who for so many years presided over
our community.
HISTORICAL NOTICES. 345
"We fervently pray to the Almighty, that the spiritual welfare of
ourselves and of our children may be greatly promoted by your pious
ministration ; and we ho])e and trust that you will never have occasion
to regret the happy home and affectionate congregation you have
quitted, but will find in an enlarged sphere of usefulness, a greater
scope for exertion for the honour of our religion, and the service of our
God.
"With sincerity of heart, we wish you every happiness, to secure
which, will ever be to us an indispensable duty, and a source of the
highest gratification."
The Chief Rabbi's Reply. — " My honoured Presidents and Gentle-
men, — Being a very short time in this country, I hope you will excuse
me if I take the liberty to read my answer. With great attention I
have listened to the kind expressions which you have been pleased to
address to me ; and I beg to offer you my heartfelt thanks for your
congratulations and good wishes on my appointment. Although I have
left a congregation who have known me fi'om my youth — who have
ever been sincerely attached to me, who have evinced their affection
towards me— and have undertaken an oflSce to which so much
resp()nsil)ility appertains, and on which the spiritual welfare of so many
thousands depends, and as the successor of a man who will ever he
mentioned in Israel with unceasing respect and reverence — a matter of
no trifling importance to me — yet I hope that you will meet me with
indulgent support, and with your power and influence — that your
expectations are not too great — and that you prefer an improvement
proyressiny by deyrees to a sudden o7ie. May the Almighty bless with
success my endeavours for the everlasting good of yourselves and your
children! "
The cliief rabbi was then introduced into the synagogue, and
conducted to his seat at the side of the Hechal (Ark), carrying the
Book of the Law in his arms, and having a splendid canopy of blue
damask satin, embroidered with gold, borne over him, supported
by four young gentlemen — Masters Edm. Ellis, L. Jacobs, J..
Joseph, and L. Cohen, — and preceded by Sir Moses Montefiore, and
the various honorary officers, with their wands of office.
Divine service was then performed by the Rev. S. Asher, the
principal reader of the Great Synagogue, in a most solemn and
impressive manner. The following is the form of service. The ark
having been opened, on tlie entrance of the chief rabbi, the
reader cluinted : —
Blessed be he that cometh in the name of the Lord ! We bless you
out of the house of the Lord.
During the time that the chief rabbi was being conducted to iiis
seat, the following verses were chanted :
Who shall ascend the mount of the Lord .' and who can stand in the
place of his sanctuary ? He that hath clean liands and a pure heart,
who hath not lifted up his soul unto vanity, nor hath sworn deceitfully.
He shall receive the blessing from the Lord, and righteousness from
the God of his salvation. This is the generation of them that seek
Him, that seek Thy face, O Jacob. Selah.
The ark was then closed, and the afternoon service followed.
After which the scrolls of the Law were taken to the desk, and the
reader chanted the verses : —
Q3
346 THE JEWS OF THE NINETEENTH CENTURT.
Thine, O Lord, is greatness, power, glory, triumph, and majesty ;
yea, all that is in heaven and in earth is Thine : Thine the sovereignty,
O Lord ! who art exalted supreme above all. Exalt ye the Lord, our
God, and how down at his footstool, for He is holy. Exalt ye the Lord,
our God, and worship towards His holy mount, for the Lord our God is
holy.
The reader took the scroll of the Law, and said the following
benediction.
May He who blessed our ancestors, Abraham, Isaac, and Jacob,
Moses and Aaron, David and Solomon, bless the Rev. Rabbi Nathan
Marcus, the son of the Rabbi Marcus Adler (pDn) Chief Rabbi of the
united holy congregations of Jews of Great Britain. May the Lord
God be with him, and grant to him prosperity, and that he may be to
us a source of honour and praise ; may he behold the coming of the
Redeemer speedily in our days. Amen.
The Reader then said the following prayer : —
Creator of all ! To whom all praise appertaineth. How profound
are thy thoughts ! They are more than can be numbered ! How
precious is thy kindness ! Thou lovest them that love Thee, Thou
honourest them that honour Thee. Thou bestowest favour and good
understanding upon the humble, so that they may lead Jacob thy
people, and Israel thine inheritance; and shew the people of the Lord
the way wherein they should walk, and the work that they should do ;
and that their precepts may guide them both in their going out and
in their coming in.
And now we are assembled to praise and glorify thy holy name, for
the great goodness and mercy which thou hast vouchsafed to us, who
dwell in this kingdom, in providing for us a faithful pastor after thine
own heart, to tend thy holy flock.
How honoured is this day ! for our eyes behold him whom thou hast
chosen, in whom are centered the hopes and desires of Israel, our
venerated Chief Rabbi, and to whom the Lord hath imparted His
spirit, and in whose heart He hath implanted wisdom and imderstand-
ing to know that which Israel ought to do.
O Lord God ! strengthen and encourage him to lead thy people with
righteousness and equity, that he may exhort them in the integrity of
his heart, and guide them by the skilfulness of his hands. May his
rule be established in kindness ; may he reap a good reward for his
labour; may he see the days of his oflFspring prolonged; may honour
and happiness attend them, so that all who behold them may perceive
that they are the descendants of the blessed of the Lord.
We beseech Thee, O Lord, hearken unto our prayer and supplication
which we oSer up unto Thee this day. Unite our hearts and the hearts
of our children in love and reverence of Thy name. Implant peace,
affection, and brotherhood amongst us, that we may with one accord
serve Thee in truth and with a perfect heart, as we shall be taught by
tfie priest who now ministers before Thee in thy sanctuary. In
his days and in ours, may Judah be saved and Israel dwell in safety.
Amen.
The reverend doctor then read an appropriate prayer in the
Hebrew language, imploring the assistance of the Omnipotent,
"who giveth strength to the weary," in the performance of the
duties of the office which he had the honour now to fiU ; that " the
God of the spirits of all flesh "may inspire liis heart with that
tmflinching integrity, and that soundness of judgment, which alone
HISTORICAL NOTICES. 347
can secure the love and confidence of his flock. He then fervently
supplicated the assistance of the Almighty in preparing the hearts
of the people, that they might listen to those exhortations, and
follow that advice, which sprang from the pure sources of loving-
kindness and the never-failing fountain of genuine piety and true
religion.
Then followed the Discotirse, which he delivered in the German
language. The text was taken from Zech. iii. 7." "Thus saith
the Lord of hosts, If thou wilt walk in my ways, and if thou wilt
keep my charge, then thou shalt also judge my house, and shalt
also keep my courts : and I will give thee places to walk among
these that stand by." *
After apologizing for delivei'ing his discourse in German, he
touchingly expressed his consciousness of the difficulties surround-
ing the elevated position he now occupied, as he was removed from
his native country to a foreign land, and apprehended that the
language in which he now addressed his brethren was not under-
stood by many present, and might fail in its effect. He trusted,
however, that He who had guided him from his youth, and who had
bestowed on him innumerable mercies, would also, in this instance,
not forsake him.
The Chief Rabbi then stated the similarity of the offices which a
Jewish minister had to perform with those of the priest, alluded to
in the text.
1. "To walk in the ways of the Lord." — However presumptuous
it is in a mortal to imagine that he could follow the unlimited and
boundless steps of the Omnipotent, Omniscient, and Omnipresent,
yet there is one Divine attribute which we may aspire to imitate ;
viz., His loving-kindness, His merciful and indulgent forgiveness,
and His long-suffering to His creatures. When ]\Ioses prayed to
God that He would make known His ways to him, the reply
was, I'SD 73? '2110 "ja t33?« »:n, "I shall cause all my goodness to
pass before thee." It was the office of the priest, according to the
text, to walk in the ways of that goodness ; and such also is the
duty of the minister towards those who have intrusted themselves to
his spiritual guidance.
2. " To keep his charge." — To watch over the sanctuary, and
continually to observe it, lest it should be molested by an intruding
hand, was the office of the priest in the temple, so also the duty of
a minister is, to be closely on his guard in watching over our sacred
laws, and to oppose with all his might any efforts tending to imder-
mine the constitution of our sacred faith. It is difficult to watch,
when one party is eager to be "["jno (always progressing), and
incessantly irnproinng, whilst another is tqij? (ever standing still),
and fearing to correct such abuses as have no other claim upon us
than their being sanctioned by long usage, though not by reason. It
is difficult to hold the balance between the D'Dbno and cnmy, to
distinguish impious innovation, introduced merely for the sake of
* It will be seen that Dr. Adler adopts a translation which differs from that in the ,
English version, — Editor.
348 THE JEWS OF THE NUSTETEENTH CENTURY.
change, from the movement of true reform and amelioration.
But he trusted to Him who promised, in the words of the text,
□ 'TDT3?n ]'a D'D'jnn ■j'? 'nn:i, "I will give thee such men as are
progressing even among those who stand still," that he would also
enahle him to surmount that difficulty.
3. " To judge his house." — It was the office of the priest to
instruct the people, and to take care that the "light " was never
extinguished, so is it the duty of the minister to have a watchful eye
on the schools and educational establishments of the people, that the
light of the law of God never may be excluded from them. It is
well to study art, sciences, and different languages, but not to the
prejudice of the law of God and his sacred language.
4, " And shalt also keep my courts." — As the priest had to keep
the court of the temple, so has a Jewish minister to attend to the
proper devotion of the synagogues and places of worship, that they
may be worthy of being called courts of the Lord.
All these duties of the priest (said the Rev. Lecturer) I shall
have to perform, I promise to perform, and I will perform. Do not
imagine this a mere boast ; believe me, brethren, it comes from the
bottom of my heart ; but I require your support and confidence to
carry out my sincere wishes; and from the kindness already
received, my heart tells me that I shall not be disappointed. The
Rev. Lecturer then concluded, with a prayer in the English
language, this feeling address, which made a deep impression even
on those of the audience who did not entirely understand the
German.
Psalms XV., cxi., cxii., were then chanted, and the prayer for the
Queen and the Royal Family followed: —
May He who dispenseth salvation unto kings, and dominion unto
princes, whose kingdom is the kingdom of the whole universe, who
delivered his servant David from the sword of destruction, whomaketh
a way in the sea, and a path in the mighty waters, may He bless,
preserve, guard, assist, aggrandize, and elevate to the highest degree
our Sovereign Lady Queen Victoria ; Adelaide, the Queen Dowager;
the Prince Albert; Albert Edward, Prince of Wales; and all the
Royal Family ! May the supreme King of kings, through His mercies,
grant her life, preserve her from all sorrow and grief, and save her
from all danger, subdue nations under her feet, cast her enemies down
before her, and cause her to he successful whereunto soever she may
turn I May the supreme King of kings, in his mercy, inspire her heart,
and those of her counsellors and nobles with benevolence towards us
and all Israel ! In her days and ours, may Judah be saved, Israel
dwell in comfort, and the Redeemer come unto Zion ! O may such
be the Divine will ! And let us say, Amen.
The scrolls were then returned to the ark, and Psalm xxix. was
chanted.
The Evening Service followed, at the close of which Psalm cl.
was chanted.
349
Zfit annual assemfilj) of i^al)l)ifs.
ASSEMBLY OF RABBIES AT BRUNSWICK.
Although the Jews have been " driven out unto tlie outmost parts
of heaven," they have ever preserved a most wonderful unity as a
nation. Their language and their customs have remained unaltered
amidst all the varied suflerings which they have undergone.
Individuals among them may indeed have forgotten the value
of their sacred tongue, and neglected to cultivate that precious
gift which tlicy have inherited. But as a nation they are at this
day as generally and as extensively acquainted with the language,
in which their forefathers spake, as they have been at any period of
their history since it ceased to be their vernacular dialect. It is a
cheering proof, among many others, that notwithstanding the
overflowings of ungodliness, and the prevalence of unbelief, they
have not lost their hold on the covenant made with them, or their
expectation of the fulfilment of the promises with v/hich it abounds,
that at this very time the study of Hebrew is on the increase among
the sons of Judah, and thus the consciousness that they belong to
one people is daily awakened among them.
As their language, so their ceremonies, forms, customs, and habits
have presented a most astonishing similarity. Jews, who see each
other for the first time, having come together literally from the
uttermost parts of the earth, require but little introduction and
explanation, before they are prepared to join cordially in the
services of their common religion, which are so much alike all over
the globe, that it is most astonishing how they can have preserved
so large a portion of their national usages, in circumstances so
widely differing from each other.
This harmony of feeling and action has not been maintained by
actual intercourse so much as by their constant an d' affectionate
adherence to the customs of their forefathers. They have preserved
inviolate the sacred code of their holy law, and the writings of their
ancient prophets, and unhappily their superstitions had taken such
deep root among them before they finally left Canaan and its
vicinity, as we see from many parts of the New Testament itself, as
well as other ancient records, that in their earnest endeavour to hold
fast that which they have been taught, they have with the most
wonderful uniformity, walked in the same path as their ancestors.
Assemblies of rabbles, or others, convened for the special purpose
of deliberating on subjects connected with their religious interests
have been comparatively of rare occurrence. The Jews have in
this respect also dwelt very much alone, and while wonderfully
350
THE JEWS OF THE NINETEENTH CENTURY.
united in feeling, and frequent in casual intercourse as individuals,
we do not often hear of any considerable number of their teachers
meeting together to consult concerning their common hopes and
duties.
It is on this account that we are inclined to attach more import-
ance than we should otherwise do, to the assembly of rabbles, which
met at Brunswick, in June, 1844.
We should indeed peruse the account of their proceedings with
far deeper interest, if the assembly had consisted of men full of
faith and hope in the pronjises of (iod made imto their fathers.
Those who composed the voluntary synod which met at Brunswick
were men of learning and influence, but they were most awfully in the
dark both as to the precise object which they ought to endeavour to
attain, and the means which they ought to adopt, for the benefit of
their nation. Nevertheless the Meeting was an important one. A
considerable number of those who now act as teachers and guides in
Israel were assembled for the most solemn of purposes, and we
cannot but watch their proceedings with the liveliest interest.
The following Jewish rabbles and preachers aj^pear to have
attended the Meetings: —
Dr. Maier, of Stuttgardt, who was chosen President.
Dr. HoLDHEiM, of Schwerin, Vice-President.
Dr. Franfurther, of Hamburgh,
Dr. HiRscH, of Luxemburg,
Joint-Secretaries.
Dr. Klein, of Stolp.
Dr. Salomon, of Hamburgh.
Dr. Hess, of Weimar.
Dr. SoBERNHEiM, of Bingen.
Dr. JoLowicz, of Marien-
werder.
Mr. GoLDMANN, of Esch-
wege.
Mr. Ben Israel, ofCoblenz.
Dr. Formstecher, of Offen-
bach.
Dr. Phiuppson, of Magde-
burg.
Dr. Herxheimer, of Bern-
burg.
Dr. S. Adler, of Alzey.
Dr. A. Adler, of Worms.
Mr. ScHOTT, of Randegg.
Dr, Hoffmann, of Meinin-
gen.
Mr. Heidenueim, of Sonder-
shausen.
Dr. Herzfeld, of Brunswick.
Dr. BoDENHEiMER, of Hildcs-
heim.
Mr. Edler, of Pr, Minden.
Dr. Geiger, of Breslau.
Mr. Kahn.
Mr. Wechsler.
Several others had expressed their intention of attending, but
were prevented by their official duties.
Most of the speeches delivered during the course of the proceed-
ings seem to have left a very favourable impression on the hearers,
as we are told that of the above twenty-five " at least nine
distinguished themselves by their eloquence ; eight spoke with
considerable effect ; three expressed their sentiments with fluency ;
and there were only three who did not give ample proof that
they possessed the gift of ready speaking." Considerable interest
was accordingly evinced by the public in the debates, and the
HISTORICAL NOTICES. 351
deliberations being carried on witli open doors, the concourse of
strangers was very great.
The meetings commenced on June 12, and were continued for
eight days.
Tiie primary object to which the assembly directed its attention
appears to have been the necessary arrangements for the ensuring
annual general assemblies of rabbies, deputy rabbles, and Jewish
preachers, for the purpose of " deliberating on the means for
securing the preservation and progress of Judaism, and the pro-
motion of religion among its professors ; " and various Resolutions
were adopted for their regulation.
Dr. Philippson called the attention of the assembly to the
proceedings on the last occasion on which Jewish deputies met
together with the professed object of deciding questions connected
with their religion. This was the Sanhedrin at Paris, in the year
1807, which was convoked by the Emperor Napoleon. The
questions submitted to that body all refer to the relation in which the
Jews, as individuals, stand towards the State, and in how far the
Mosaic law harmonizes with the laws of the country in which they
live. The decisions of the Sanhedrin were to the efiect : that
polygamy is not allowed among the Jews in Europe ; Jewish
divorces are valid, if approved of by the law of the land; marriages
with Gentiles are not forbidden ; the French Jews consider France
their fatherland, and the French people their brethren ; rabbinical
authority consists only in moral influence ; no trade is forbidden by
the Jewish law ; usury is considered abominable, and is prohibited.
Dr. Philippson's Motion, that the assembly should express their con-
currence in the spirit of the above decisions, (with the restriction,
as regards the sanction of mixed marriages, that tlicy be permitted,
where the law of the land would, in such a case, allow the children
to be educated in Judaism,) after having been referred to a Com-
mittee, was adopted, with the necessary alterations for making them
applicable to the Jews in every country.
The principal other decisions come to were as follow : —
That the Jewish oath consists merely in calling on the name of
the Lord.
That every one present engaged to use his eiForts towards
obtaining the immediate abolition of the prayer " Col Nidre " in
his own congregation.
An approval of the synagogue service introduced in Mecklen-
burg by Dr. Holdheim.
No decision could be come to on the following questions, which
were deferred for future consideration : —
A revision of the Jewish marriage law.
The compilation of a new liturgy ; comprising also the
questions of retaining the use of the Hebrew language and the
Messianic doctrine in the prayers, and the introduction of organ
playing at the services.
On reconciling doctrine and practice in the observance of the
Sabbath.
352 TUE JEWS OF THE NINETEENTH CENTURY,
The expediency of registers of circumcision being kept by the
rabbies.
The proceedings of this assembly excited the liveliest interest among
the Jews. It was an event of no ordinary importance when twenty-
five rabbies, men distinguished in Israel for learning, talent, and
eloquence, assembled together in order to deliberate concerning the
fundamental doctrines and solemn observances of religion.
The choice of the place where they assembled, seems to have
something ominous in it, as Dr. Frankel, author of the "Confessions
of a Proselyte," (see page 177,) remarks in his recent publication
entitled, "Die Rabbiner-Versammlung und der Reform-Verein.
Letzte Auflosung der Judenfrage: " —
" That the largest and larger Jewish communities should have been
passed over, in preference of Brunswick, is the more remarkable, as it
IS a well-known fact that the Jews of the Duchy of Brunswick have
gublicly declared Mosaism to be an obsolete element, dangerous to the
tate, and that they hold the Talmud to be merely a modified propaga-
tion of the Mosaic doctrines, and a transition to the present form of
Judaism, which is still in a state of progressive improvement." —
Frankel, p. 3.
The greatest indecision seems evidently to have prevailed as to the
degree of authority which the Talmud possesses. Dr. Bodenheimer,
of Hildesheim, said, " he was much grieved to find some parties
disputing the authority of the Talmud," and frequent reference was
made to its decisions ; but although every one seemed to feel most
fully convinced that it is impossible to maintain the authority of the
Talmud in all its force, still the great question upon which every-
thing depends, as it regards the truth of modern Judaism, as now
taught and professed. Is the Talmud to be our guide or not ? was
kept very much out of sight.
The following is a list of the statutes which were adopted by the
Meeting: —
§ 1. Meetings of rabbies are held for the purpose of consulting
together about the means by which the preservation and progressive
improvement of Judaism, and a general promotion of religion among
its professors can be effected.
§ 2. Rabbies, administrators of the rabbinical office, and all regularly
appointed preachers, are entitled to attend these Meetings.
§ 3. They are to be held annually in such places, and at such times as
may have been agreed upon at the preceding Meetings.
It appears, however, desirable that between the General Meetings,
Special Meetings should also be held, of such divines as do not reside
at too great a distance from each other, for the purpose of preparing
subjects, to be deliberated on at the General Meetings.
§ 4. Each Meeting shall appoint a Committee of three of its
members, who, with the rabbi of the place where the next Meeting is
to be held, are to make the necessary preparations for the next General
Meeting.
HISTORICAL NOTICES. 353
§ ."). A Committee of the members of the community at the place of
rneetinC) shall make the necessary local arrangements.
§ 6. The Committee shall at the commencement of each Annual
Meeting, propose a President and Secretary, and their deputies. The
choice to be determined by a majority of votes.
§ 7. Subjects for the deliberation of the Meeting are to be — pro-
positions tiearing upon the object of the Meeting (as stated in § 1), the
preservation and progressive improvement of Judaism, and a general
promotion of religion among its professors.
§ 8. The Committee (referred to in §4), shall receive any propositions
that may be sent in, examine them, and report in writing to the
President, who shall then lay the Report before the Meeting for con-
sideration.
§ i). All propositions which come into the hands of the Commission,
more than two months previous to the Meeting, shall be published in
the public organs of Judaism. The President shall lay them before
the Meeting, according to the order in which they have been received.
§ 10. The consultations are to be subject to the following regula-
tions : —
a. The President shall call upon the author of any proposition, to
bring the same forward, to explain his views, and put the matter in a
proper form. If the question docs not originate with a member of the
Meeting, it is to 1)e brought forward by a member of the Committee,
unless some other member undertakes that duty.
b. During this address, the speaker shall not be interrupted, except
for the purpose of having a sentence repeated, that was not fully
understood.
c. After this address has been delivered, the discussion shall
commence ; and all who wish to speak shall inform the President, by
whom they are to be called on, in proper order.
d. The mover of every proposition is to address the Meeting from
the platform; the other speakers may do so from their several places.
e. The mover may reply at once, after any of the speakers, as may
also the other members, having, however, first applied for liberty to
do so.
y. Any speaker may propose an amendment, which shall be recorded
by the Secretary.
ff. If no one speaks to the question, or all have spoken, who had
notified their intention of doing so, the President shall first put the
amendments to the vote, in their proper order, and at last the Motion
itself in its original form. If, however, by the adoption of an
amendment the question is set at rest, further voting becomes
unnecessary.
h. The mode of voting shall consist in each member being called
upon by name; or, if three members require it, by ballot; in which
case the Secretary collects the votes, which are counted by himself and
the President ; the Secretary himself having a vote. The result shall
be made known by the President.
i. The Secretary shall keep minutes of all proceedings, which are to
be read at the opening of each Meeting. Any person affected thereby
may raise objections, which having l)ccn disposed of, the minutes shall
be signed ])y the President and Secretary. Any one Ijclonging to the
minority may, if he desires it, have his name entered ou the minutes.
k. These minutes of proceedings shall be published.
I. The President and Secretary may take part in the discussions,
subject to the above regulations. If either of them has a Motion to
bring forward, his deputy is to take his place.
m. If a speaker uses too strong, or personal language, he shall be
called to order by the President ; also if the speaker wanders too far
from the subject under consideration.
354 THE JEWS OF THE NINETEENTH CENTUHr.
§ 11. The adoption of Resolutions by the Meeting imposes upon
those who voted for them, the moral obligation of seeing them carried
into effect in their respective spheres, to the best of their power, and as
far as their position and circumstances renders it possible.
§ 12. The President shall determine when the Meetings shall
commence, and how long they shall last.
§ 1.'5. The President may cause the exclusion of females when certain
subjects are under consideration.
§ 11. The session shall be generally considered to last eight days;
its duration may, however, be longer or shorter, as it may agree on.
§ 15. These statutes shall be binding upon the present as well as
future sessions. Alterations, may, however, be proposed and adopted
at the second, for the regulation of future sessions.
(Signed)
Dr. Maier, President of the First Meeting of Rabbles.
Dr. N. Frankfurter, Secretary.
By far the most important part of the proceedings of the
assembly consisted in the address of the President, Dr. Maier, of
Stuttgai-d, and the debate to which it gave rise.
The following are the questions which he proposed for delibera-
tion : —
1. Whether it be necessary to pray in the Hebrew language; and, if
not, in how far it be advisable to continue its use for the present in a
part of public worship .'
2. Whether, and to what degree, it be necessary to make mention in
the prayers of the doctrine of a Messiah .'
3. Whether the D'SDiQ shall be retained, as their contents refer
solely to the sacrifices of ancient times?
4. Whether the repetition of the Vir and the yaiD n3T3 be
necessary.
5. How the present ceremony of calling up individuals to hear the
law read, as well as the 1 c va ni^'pn and I'ji'? h'j'tq:, can be arranged,
so as not to prove an interruption to order and devotion ?
6. Whether an organ be admissible into the synagogue .'
His address is printed at length in the Appendix II. to the
" Proceedings." We have not room to insert the address itself in
which he proposed these questions, and if we had room, there is a
something so chilling in the tone of his argumentation, and
unsatisfactory in the views which he holds as to the future prospects
of his nation, that notwithstanding all his ingenuity and eloquence,
we should still hesitate, as it can only serve most painfully to
remind us of the description given by the Prophet Ezekiel of the
state of apathy, despair, and death, to which unbelief has reduced,
and still reduces, too many among his nation. (Ezek. xxxvii.
1-3, 11.)
PROTEST OF SEVENTY-SEVEN RABBIES AGAINST THE
ASSEMBLY OF RABBIES AT BRUNSWICK.
The " Ober Post Amt Zeitung " states in an article dated Frank-
fort, March 20, 1845, that a decided movement has taken place on
the part of Talmudical conservative Judaism against the tendencies
HISTORICAL NOTICES. 3o5
that have recently manifested themselves within the pale of its
community. A formal protest against the competency and the
decisions of the late assembly of rabbles at Brunswick, and the one
proposed to be held next summer at Frankfort-on-the-Maine, has
been signed by seventy-seven rabbles of different congregations in
Germany, Hungary, and Poland, and they purpose making it
generally known among their nation, in the form of a circular.
The document is dated A.M. 5605 (1S45). Among the most dis-
tinguished of the signatures are the following : —
Dr. N. M. Adlek, Rabbi of Hanover (Chief Rabbi elect of
Great Britain) ;
Dr. B. Auerbach, Rabbi of Darmstadt;
Mr. J. Etlinger, Chief Rabbi of Altona ;
Mr. S. R. HiRscii, Rabbi of Emden;
Mr. J. LowEiNSTEiN, Rabbi of Gailingen, in Baden ;
Mr. Abraham Sutro, Chief Rabbi of Mlinster;
Mr. Abraham Wechsler, Rabbi of Schwabach, &c., &c.
THE ASSEMBLY OF RABBIES AT FRANKFORT-ON-THE-
MAINE.
The second of the recently projected Annual Assemblies of
Rabbles, the first of which took place at Brunswick, was held at
Frankfort-on-the-Maine. The Meetings commenced on the 15th of
July, 1S45, and concluded with the 2Sth. The number of rabbies
who attended was larger than the year before, and the two opposing
parties in Judaism, the orthodox and the reformed, had both their
representatives; the latter, however, formed from the commence-
ment the majority.
The following were present : —
Stein, of Frankfort-on-the-Maine, President ;
Geiger, of Breslau, Vice-President ;
JosT, of Frankfort-on-the-Maine, and Hirsch, of Luxem-
burg, Secretaries ;
A. Adler, of Worms, and Auerbach, of Frankfort-on-the-
Maine, Vice-Secretaries ;
Einhorn, of Birkenfeld ;
Treuenfels, of Weilburg ;
Herxheimer, of Bernburg;
GosEX, of Marburg;
Glldenstein, of Buchau;
SoBERNHEiM, of Bingen;
S. Adler, of Alzey;
Frankel, of Dresden ;
JoLowicz, of Thorn ;
Ben Israel, of Coblence ;
Wechsler, of Oldenburg;
Kahn, of Treves ;
856 THE JEWS OF THE NINETEENTH CENTURY.
Maier, of Stuttgart;
Wagner, of Mannheim;
FoKMSTECHER, of OHfenbach ;
HoLDiiEiM, of Schvverin ;
Solomon, of Hamburg ;
Herzfeld, of Brunswick;
Hess, of Weimar;
SussKiND, of Wiesbaden ;
Hoffmann, of Meiningen ;
ScuoTT, of Randegg;
PiiiLippsoN, of Magdeburg;
Re IS, of Breisacb ;
LowENGARD, of LehrcD ;
And apologies for non-attendance were sent by
Hochstatter, of Schwalbach ;
Lindemann, of Mannheim; and
Levi, of Gisseen.
Addresses were received by the Assembly from the Reformers at
Berlin, (which was presented by a deputation, consisting of Messrs.
Stern, A. Rebenstein, and Simion, and met with particular favour
on the part of the Assembly,) from Breslau, Neustadt, Bingen,
Darmstadt, Alsfeld, Mayence, Frankenthal, Edenkoben, Griinstadt,
Musbach, Schwetzingen, Alzey, Obeinnuschel, Miinster, Worms,
Giessen, Frankfurt, and other places; most of these were referred
to a Committee, by whom replies were drawn up in behalf of the
Assembly.
The tenour of the various addresses was very much the same ;
condemning, in strong language, the late protest of seventy-seven
rabbles, against the competency and the decisions of last year's
Assembly, expressing their confidence in the present one, and their
desire of a thorough reform in Judaism, &c., &:c. In one of them
the following passage occurred : — " We look upon you, Reverend
Gentlemen, as a second Sinai, whence we are to receive a new
Law." The addresses from the congregations of Darmstadt and
Mayence are remarkable from the fact of the rabbies at those places
being among the seventy-seven just referred to. The one from
Breslau, which had 168 signatures, rejects the authority of
rabbinical writings, but shews at the same time no great regard
for the Word of God, seeing that it also treats the peculiar
privileges of the Jewish nation with indifference and neglect.
Thus, while the Assembly is warned " against taking obsolete books
too much for their guides ; " (an expression which called forth some
censure in the Assembly's reply) — the above address contains also
the following passage : — "We cannot any longer join with fervent
sympathy in repeating passages which refer to the ' election of
Israel,' as if we did enjoy the peculiar love and favour of the
Father of all mankind, — nor in the prayer for a return to Palestine;
and we should be compelled, either to abstain altogether from
public worship, or suffer our lips merely to join therein." Another
HISTORICAL NOTICES. 3o7
address declared beforehand the readiness of tlie undersigned to
conform to every decision tlie Assembly might come to.
At the opening of the proceedings, Dr. Z. Frankel, the leader of
the orthodox party, demanded a formal declaration of the principles
which were to be understood as guiding their deliberations : for
himself, he identified himself with Judaism, as historically,
positively revealed. On the question being put by the President,
the Meeting unanimously declared its principles to be those laid
down by Dr. F. (des historiscli-positiven geoftenbarten Judenthums.)
The latter, however, on the 18th, thought it his duty to secede from
the Assembly, as did also llabbi Schott, who had been one of
the most zealous attendants at the Meetings, both last )'ear at
Brunswick, and now at Frankfort. Both, in the protests addressed
by them respectively to the Assembly, stated as their reason, that a
partial omission of the Hebrew language having been sanctioned,
and alterations directed to be made in the prayers, tlic Assembly
had departed from the principles laid down for their guidance as
above referred to.
The result of the debates respecting the use of the Hebrew
language in public worship, was as follows: — 1. The question,
whether its maintenance be imperatively necessai'y ? was negatived
by fifteen votes to thirteen, three declining to vote ; 2. Whether its
continuance for the present be expedient ? answered in the affirmative
by a large majority, without a debate; 3. In how far is it advisable
to use Hebrew in the Jewish Liturgy? the appointment of a Com-
mission to determine upon the proportion of Hebrew and German
prayers, was carried by a majority of eighteen to twelve.
During the debates on these questions, Dr. Herzfeld, of Bruns-
wick, made a direct attack on the Word of God. He said, " The
Bible is the Word of God, it is true, but yet not wliolhj the Word of
God." And Dr. Jolowicz declared, "What 'the people' do not
recognise as the Word of God, so much of the Bible is not the. Word
of God! " Rabbi Khan, of Treves, said, "According to the Bible,
we are not bound to believe on a personal Messiah ; only a few
prophets have annoimced a personal Messiah, but most of them an
ideal one (einen idealen)."
We caimot give our readers a better idea of the result of the
deliberations, than by (juoting the summary given by the President
himself in closing the Assembly : —
Gentlemen 1 Allow me in concluding our Meetings to cast one more
retrospective look upon our proceedings, and to l)ring them in rapid
review before your minds. The time allowed us for consultation was
but short, and it was impossible to come to a decision upon all that
came under our notice ; still we have the satisfaction of being able to
say, great things have been effected, or at least, put in train for future
settlement.
The Report of the Commission, respecting alterations in public
worship was laid before us, and its consideration claimed the greatest
share of our delil)erations this year. Our steps were slow and sure,
and we did not decide lightly on so important subjects. The con-
sequence has been, that our discussions have been marked by that
358 THE JEWS OF THE NINETEENTH CENTURY.
seriousness which becomes so necessary, when religion is the subject
under consideration, and which claims for it that general interest
which is indispensable for carryinj^ out the good work.
We have not excluded the Hebrew language from public worship ; we
were immumous in coming to that resolution. But we were also all
ar/reed in allowing a broad footing for the German element in our
Divine service.
We all vindicated the great importance of the Messianic doctrine in
our prayers ; but we were also all of opinion that the prayer for removal
nut of our native country should be expunged from our Prayer-books;
as that prayer originated at a time when that country was to the
Israelite nothing but a dreary prison.
We all urged the simplification of orir public worship, and the omission
of fatiguing repetitions ; and were equally agreed that the prayer for a
restoration of sacrifices ought no longer to be repeated by us, but that
our public worship would lose its fundamental character by the
omission of portions that are of importance and antiquity : this we
oppose; and we all voted for strengthening the bond of union between
the present and our glorious past history, by embodj'ing its exalting
recollections in our prayers, whether ancient Hebrew or modern
German.
That important part of Divine service, the reading of the Torah, was
simplified ; it was proposed to restore the ancient office of the Meturge-
man (expounder) ; it was unanimously resolved to have the prophets,
as well as the other instructive Scriptures of the Bible 7'ead in German ;
while, as regards the call to the Torah, the blowing of trumpets at the
new year, and the palm-branch at the feast of tabernacles, existing
customs were not interfered with.
We stood unanimously up for the good cause on the subject of the
admissibility of the organ into our houses of prayer; and the question
of the propriety and duty of its being played on the Sabbaths and
festivals by an Israelite, was answered in the affirmative by almost all
of us.
By following out these principles, we trust to God that we shall
obtain a ritual, which, deeply rooted in existing forms, will do honour
to Judaism, and fill the house of God with worshippers ; that no
longer shall be heard in vain on our festivals the call of God to us;
" Gather the people together, men, and women, and children." (Deut.
xxxi. 12.)
Woman's religious position in Judaism was well considered, and
propositions relating to that subject were referred to a special Com-
mission.
The subject of family worship was not neglected, and a Commission
was appointed for compiling books of prayer for schools and families ;
whose special attention was directed to the revival of ritual observ-
ances, as, e. g., ceremonies to be observed at and after the death of
Israelites.
In this manner, my dear friends, — by the publicity of our pro-
ceedings, by the publication of our debates, and by the further
discussion and examination of liturgical subjects by the press, — will
the attention of our brethren be again directed to our greatly neglected
forms of worship. Even before the new Prayer-book, which in our
hands will become a mighty weapon for the interests of religion and
our times, can appear in the house of God, it will have taken root in
the hearts of our brethren and sisters; and those who now call ue
destroyers, will yet, we confidently hope, call us builders.
Thus also shall it be as regards the Sabbath ,- that day from which
now thousands among us have become estranged, will, by working on
and ti-ansforming the minds in the spirit of the times, unconsciously
HISTORICAL NOTICES. 359
become of importance to them ; and we look forward with pleasure to
the coming year, when the admirable Report of the Commission on
this important subject shall be fully considered. And thus shall
gradually — may Go(l strengthen us for this holy work — religious life be
again awakened in the minds, and in purified forms shall religion enter
victoriously into the hearts of her sons and daughters. Thus have we
also yesterday considered an ancient custom in Israel,* in its moral
importance, and by such alteration as the times require, recommended
its continuance. God is our witness that in all this our sole object is to
strengthen the influence of religion. On this day we have, in con-
clusion, acknowledged the imi)ortance of founding a CoUoi/r; for the
traiu'nifj of Jewish teachers, and have resolved to labour, each of us in
his sphere, for attaining that object. Matters which have not been
disposed of have been referred back to the respective Commissions;
and the publication of the Report on the Revision of Marriage Laws
has been authorized.
Thus have also our Meetings this year been of great, immediate, and
prospective importance. May God preserve in us courage for the
next I We were this year greatly cheered and encouraged; con-
gregations in town and country declared by addresses their confidence
in us ; the deputation from a body which actively and vigorously
labours for the improvement of our religious affairs, raised our
courage and our zeal; but it was especially the Jewish congregation in
this town which furnished an important centre for the sympathy
expressed on every side, doing all in its power to facilitate our assem-
bling here, and in conclusion manifesting its confidence in our pro-
ceedings by a very flattering address, which strengthened and
encouraged us. Let us therefore rejoice in what has been done, and
gather new strength for the labours that await us next year.
In consequence of the alterations in the lessons, as referred to in
the President's Address, it was decided that^the portions to be read
in the sj'nagogue should be so arranged as to extend over a period
of three years, instead of one, as heretofore.
The Commission to whom the subject of the religious education
of Jewish females was referred, consists of S. Adler, A. Adler, and
Einhorn.
Two Commissions were appointed for the compilation of prayer-
books; one consisting of five members, viz.. Stein, Salomon, Geiger,
Maier, and Herzfeld, to prepare a Prayer-book for public worship ;
and another, consisting of Philippson, Stein, and Formstecher, to
prepare manuals of devotion for family worship.
Although the report of the debates which is to be published
will contain very full details, we cannot but add hei-e the following
observations of a friend who, as the public were admitted
without restriction, attended most of the Meetings : —
I attended them regularly, with the exception of two afternoons, and
the two Sundays. There were very excellent, most eloquent, speakers
amongst the members of the Assembly; and the manner in which
business was carried on was most admirable. But as regards the
subjects under discussion, and the question, How have they been
handled.' — what shall I answer? I can only join in the language of
the Prophet Isaiah : " Hear, O heavens, and give car, O earth; for the
Lord hath spoken : I have nourished and brought up children, and they
* The bathing of women.
360 THE JEWS OF THE NINETEENTH CENTURY.
have rebelled against me ;" and again, in the language of the Prophet
Jeremiah : " They are not valiant for the truth upon the earth ; for they
proceed from evil to evil, and they know not the Lord." (ch. ix. 1, 3.)
And thus I would join in the language of the Prophet Ezekiel, and
entreat every Jew (as I have done many every time I attended these
Meetings), "Turn ye, turn ye from your evil ways; for why will ye
die, O house of Israel ? "
What can we, humanly speaking, expect from these Assemblies?
from such erring shepherds, who do not, or will not, know what the
patriarchs knew and rejoiced in, and what comforted Job under all his
severe afflictions, — that their Redeemer liveth, and that he shall stand
at the latter day upon the earth ! These blind leaders, who deny the
personality of the Messiah, deny his personal reign, deny the restora-
tion of his people !
Some discussion arose respecting the inscription to be put on the
Assembly's official seal, as no rabbies have attended from several of
the German states; thus Austria, Bavaria, Hanover, &c., have been
unrepresented. In Bavaria collections for the expenses of the
Assembly had been prohibited by the Government, and the rabbies
of that country were forbidden attending, by special command of
the King. It was, however, decided that the seal should bear the
inscription, " Versammlung deutscher E.abbinen " (Assembly of
German Rabbies).
It was resolved that next year the Assembly should be held at
Breslau, according to the invitation of the Jewish community at
that place. Apprehensions were expressed that the Assembly, if
not confined exclusively to German rabbies, would, on that occasion,
be swamped by an influx of Polish rabbies, on account of the
contiguity of the place of meeting to Poland. Dr. Geiger, however,
assured the Meeting he knew the Polish rabbies too well to expect
that any one of them would take the step of signifying to him his
wish to attend, which is a necessary preliminary for attending the
Assembly.
DR. FRANKEL'S PROTEST AGAINST THE PROCEED-
INGS OF THE LATE ASSEMBLY OF RABBIES.
" No man can serve two masters." Whatever may be thought of
the correctness of the principles adopted by the rabbies who
recently assembled at Frankfort- on-the-Maine, it is quite evident
that they must lead to an open and entire separation from Rab-
binical Judaism, as hitherto maintained and defended.
There are many among them who wish to retain some portion
of those customs which have become venerable from their antiquity,
although originally introduced, almost or altogether without
sanction from the Word of God ; but still they have begun to
inquire, to discuss, to reason. If they do not lay the right founda-
UISTORICAL NOTICES. 361
tion, and turn " to the law and to the testimony," we shall soon see
them plunging into the awful depths of Infidelity, and bad as the
Talmudical system is, the last state of such must be worse than the
first.
In the meantime, there are still some who seem altogether
undecided as to what course they really mean to take. They wisli
to get rid of the Talmud, and yet they cling to it. They have taken
part in the reform movement, and have done much to unsettle
things, but tliey wish to maintain Judaism, they wisli to remain
Jews. They know, they feel that there are promises made to their
fathers, that the God of heaven and earth is the God of Abraham,
of Isaac, and of Jacob, and that he lias made a covenant with their
fathers, and that there are unspeakable blessings still in store for
their nation ; but they know not him in whom the promises are
fulfilled, and while they look to the promise, they lean also on their
own understanding, they walk in the light of the fire which they
themselves have kindled.
We watch their progress with deep though often with painful
interest. We may well exclaim, How long halt ye between two
opinions? But we hail with thankfulness every token of remaining
consciousness, that Israel has been chosen of God, and cannot be
numbered among the nations, ^^'hile we mourn over spiritual
pride and unbelief, we mark with attention every circumstance, that
shows that tliose who take a prominent part in the discussion of the
momentous questions, which are now agitated in Israel, have just
views and sound principles on some points at least. We rejoice to
hear a learned Rabbi like Dr. Friinkel, shewing something like a
consistent regard to his duty as a teacher in Israel on some points
of no small import. The protest of Dr. F., to which we have
already alluded, forms an important feature in the history of the late
movements among the Jews. His remarks have made a deep
impression on great numbers of his countrymen, and they well
deserve the notice of those who feel an interest in the struggle now
carried on.
To the President of the Second Assembly of Robbies at Franfcfurt-on-the
Maine.
The preservation of Judaism is the very element of my life, and the
aim of all my efforts. For this, I am ready, on my part, to sacrifice
everything; while, at the same time, I am irreconcilably opposed to all
endeavours which have a contrary tendency. At our second meeting,
(the 17th inst.,) I started the question of princi])le, in order that there
might be no doubt or misunderstanding as to the spirit which pervaded
the Asseml)ly ; that point was, however, not at that time, further
entered into. Yesterday's meeting led to a result which I cannot think
of without grief; it is "with deep sorrow that I think of a meeting of
rabbics having entertained, and even rejected, a question touching a
subject most intimately connected with the religious interests of
Judaism, and which should have been most especially taken under the
])rotection of the religious leaders of the nation. The ijucstion,
" Whether there existed, though not a legal, yet an objective, necessity
(i. e., on account of its religious importance) for preserving the
K
o62 THE JEWS OF THE NINETEENTH CENTUKT.
Hebrew element in the prayers," — was explained practically to mean :■
— Whether the rabbies ought to endeavour to retain so much Hebrew
in the prayers, as might be agreed upon by the present assembly (for
all felt that German prayers ought to be admitted, and form part of
public worship), whether, in short, Hebrew is to be retained as a
matter of duty, or merely from motives of expediency; i. e., as a
concession required by the times, so that our endeavours should tend
towards making it unnecessary, and thus removing it entirely from the
prayers. It was in vain argued that the Hebrew language, hallowed by
an antiquity of many centuries, exalts and consecrates our prayers. It
was in vain to insist on the duty of preserving the Hebrew language,
the precious jewel in which our sacred records are preserved, if we
wish to be spared the pain of seeing the latter become unintelligible to
US, as they were of old to»the Hellenic Jews. It was urged, but in vain,
that if the Hebrew disappears from our prayers, it will ultimately be
also banished from the schools, and thus another religious element be
lost, where but too many are missing already. In vain our religious
feelings were appealed to (which are essential to prayer), as being
exalted and stirred up by these sacred tones. It was in vain to
maintain that Hebrew prayer constitutes a distinctive mark of that
religious community to which the Jews belong; by which the Jew, in
whatever region he meets with a Jew, recognises in him a brother in
faith, joins him in his house of worship, and in his prayers, as his own.
The objection, that the young dislike learning Hebrew, was in vain
refuted by the simple remark, that this difficulty will cease of itself, if
the parents do not foster this antipathy, and if the teachers promote
the study of that language, as has been illustrated by practice. It was
in vain represented that the learning to understand the Hebrew prayers
might even be facilitated for young females, especially as the number of
those to be retained is not very large. In vain the fervour, the power-
ful devotion peculiar to Hebrew prayer was appealed to ; the majority
of the Assembly of Robbies decided that the use of Hebrew in prayer is
only a matter of expediency, and that it is the duty of the rabbies to
endeavour by degrees to effect its entire removal.
I object to this decision, not merely on account of differing from that
view of the subject, but from its tendency. The spirit which disregards
so many important elements, and supplants that which in every
confession is of so much weight and power, the historical basis, is, in
m)' eyes, not the spirit of conservatism, but is destructive of that
positive historical Judaism, which I had openly declared before the
Assembly to be my guiding principle. This spirit must now also
deprive the future decisions of the Assembly of all validity in the eyes
of those who take this positive historical view; for, as I also observed
to .the Assembly, it is not the vote alone, but the motive for the vote,
which is of importance ; and only Ms mind can be apparently put at rest
by a general decision, who has previously decided in his own mind,
and merely seeks a formal confirmation.
By these reasons I am induced, not only loudly to protest against the
above decision, but also to declare that my principles are totally at
variance with those of the Assemblj^, and that I can have neither seat
nor vote within it. I also regret that the Assembly, instead of keeping
in eve the aim of " acquiring general confidence, and thereby becoming
mediators," has again departed from it, and repelled many thousands,
whom such a decision wounds deeply. My having come to the
Assembly, proved how sincerely I looked forward to the attainment of
that object; and my wish to contribute, as far as in me lay, towards
such a mediation, and to labour conjointly with others, that this young
Institution might ripen so as to become a propitiator and representative
of our general religious interests. This caused me to disregard much
HISTORICAL NOTICES.
363
misunderstanding, wliich was likely to be produced by such a step, and
its jarring in some respects with my personal interests. This liigher
sacred consideration induces me to separate from the Assembly : we
nmst follow the Divine call, and our inward conviction, without
reference to misinterpretation aiid the imputation of motives. For an
honest man conscience is the first consideration ; he consults in the first
place his inward judge, and if he justifies him, and confirms his
judgment, then he firmly pursues his path, and throws into the back-
ground all other considerations but those of religion and truth. I
request you to lay this communication as soon as possible before
the Assembly, and have it recorded on the minutes. I have the honour
to subscribe myself, with great respect,
(Signed) Dr. Z. Frankel, Chief Rabbi.
Frankfurt-on-the-Maine, July 18, 184."!.
Addresses have been presented to Dr. Frankel from the Jewish
congregations at Hanover, Breslau, Stettin, Pleschen, and Woll-
stein, expressing their concurrence in the views of the learned
Doctor, and their tlianks for the stand which he has made in
defence of those principles which are embodied in the above
protest.
THE " THIRD ASSEMBLY OF RABBIES."
The third Rabbinical Assembly was held in Breslau, from the 13th
to the 24th of July, and was attended by twenty-six German
rabbies. No com])lete list of those present has been published,
but we find the following mentioned in the Report of the pro-
ceedings : —
GosEN, Marburg.
Stein, Frankfurt-on-the-
Maine.
S. Abler, Alzey.
A. Adler, Worms.
Wechsler, Oldenburg.
EiNHORN, Birkenfeld.
Geigcr, Breslau.
Auerbach, Frankfurt-on-
the-Maine.
Levi, Breslau.
Herzfeld, Brunswick.
Philippson, Magdeburg.
Kaiin, Treves.
Hoi-dheim, Mecklenburg-
Schwerin.
Herxheimer, Bernburg.
Hess, Weimar.
JoLowicz, Koslin.
Pick, Tciplitz.
Salomon, Hamburgh.
Wagner, Mannheim.
Ben Israel, Coblentz.
GuLDENSTEiN, Buchau.
Goldstein.
Levi, Miinsterberg.
FoRjisTEciiER, Offenbach.
SoBERNiiEiM, Bingen.
The Assembly having been formally opened, in the usual wav,
Dr. Geiger was elected President, Dr. Stein, Vice-President, Rabbi
A. Adler and Dr. Auerbach were appointed Secretaries, Drs. Levi
and Herzfeld, Vice-Secretaries.
r2
364 THE JEWS OF THE NINETEENTH CENTUET.
The first important question which was brought under discussion,
was that of tlie proper observance of the Sabbath. In introducing
it, the President expressed a desire that extreme opinions should be
avoided, in order that, as far as possible, unanimity might be
obtained in the decisions of the Assembly. After a discussion of •
five days, the following decisions were come to on the Sabbath
question, viz., the Assembly declared : —
1. (Unanimously.) It is one of the most sacred duties of the
Jewish teachers, as well as of each individual Israelite, to promote
the restoration of a worthy observance of the Sabbath, as a day of
sacred rest : it is therefore necessary to insist upon the sacredness of
the Sabbath, and to shew the importance of increased attention to
public worship, and the domestic observance of that day.
2. The celebration of Divine worship in a manner worthy of the
Sabbath, is of such pre-eminent importance, that no labour under-
taken for its promotion, although otherwise unlawful, can be pro-
hibited ; every action, therefore, is permitted, which is connected
with the performance of public worship in a proper manner, or
which renders it possible for an individual to take part in public
worship for his edification.
3. If a cessation of labour should endanger • existence, it is
permitted to continue the same on the Sabbath by means of
Gentiles.
4. (Unanimous.) No religious duty is violated by procuring or
rendering assistance, in especial cases, where temporal welfare,
property, or the means of existence is in imminent danger.
5. (Unanimous.) Wherever life is in danger, whether one's own
or that of others, that of an Israelite or of a Gentile, it is not
only permitted but commanded to use, even on the Sabbath, every
possible means for prevention or rescue.
6. The excessive severity of the existing laws relative to the
observance of the Sabbath is injurious, and ought to be mitigated as
much as possible. The Assembly therefore declares that those
very strict prohibitions, which require a state of complete inactivity
on the Sabbath, are carried too far, and are not binding.
7. Those definitions which have been adopted by former teachers,
with a view to modification, but in a form which gives them the
appearance of evasions, such as nnsn mij? and ]'mnn 'mr, are in-
admissible, and moreover superfluous, as regards short journeys,
which are not for purposes of business.
8. Mental exertion does not violate the Sabbath.
9. (Unanimous.) To pi-omote the welfare of the State is such an
imperative duty, that if a collision of duties takes place, the
observance of the Sabbath must give way. The soldier is, there-
foi'e, exempted from the observance of the Sabbath, if discipline
requires it. The public functionary must likewise perform his
official duties, if it becomes necessary, on the Sabbath, provided that
he endeavour to maintain the observance of the day of rest in his
domestic circle.
HISTORICAL NOTICES. 365
Dr. Philippson declined to vote on the above questions, except the
two first, the fifth, and the ciglith, unless the Assembly adopted a
declaration to the etl'ect that " the rest of the Sabbath consists in
abstaining from every professional and laborious occupation ; " and
that " in individual cases it must be left to every man's conscience
to consider whether any given action be such or no." He contended
that, unless the Assembly adopted this as a fundamental rule, they
were not entitled to lay down the above regulations. His proposi-
tion was, however, rejected by a majority of seventeen to nine.
The sixth day of meeting was a private sitting, during which
questions relating to circumcision were discussed, and regulations
adopted with a view to preventing the possibility of danger to life
from this rite.
The eighth, ninth, tenth, and eleventh sittings were chietiy
occupied with discussions on questions relative to the importance
and the proper observance of the second festival-days, and the
ancient customs of mourning, which latter were partly repudiated,
partly modified.
The Assembly then terminated, and it was agreed, that the
Meeting next year take place at Mamiheim.
The Berlin lleform Association sent this year another address to
the Assembly, but at the same time declared itself independent of
the latter, and recommended that each of the two bodies should
pursue its own course without interfering with the other. The
Assembly decided upon sending no reply to this address.
The following remarks are taken from the " Breslauer Zeitung: " —
The diflferent tendencies of the Assembly, with reference to the
question of the celebration of the Sabbath, may be defined as follows :
— "There were, in the first place, the orthodox reformers, adherents of
the Talmud, who would not conform the Sabbath to man, but man to
the Sabbath ; but who still wished to mitigate the contrast between
both, as they daily come more and more into collision. The old Rabbi
Gosen and Dr. Hcrxheimer were the principal representatives of this
party. The only remedy, however, which they proposed was, that
Jews should employ Gentiles to pei-form those offices which the
Jewish law prohil)its on the .Sabbath-day. Dr. Geiger remarked on this
that only the ojjulent would be served thereby, but that the poor, who
must viork with their own hands, would be placed in the same
difficulty as before : and it was his wish to see the Jews more and more
employed in agricultural and manual occupations.
Another party took the Bible for the basis of their arguments,
believing the Pentateuch to be a Divine book given by God unto
Moses, before which reason must retire with reverence, as Stein
expresses himself. Those who joined him in this view were S. Adler,
Philippson, and Pick. They contended that the laws relating to the
Sabbath have been clearly laid down in the Bible, all labour being
repeatedly prohibited ; and how, they asked, can the Word of God be
shaken ? They declared themselves decidedly against transferring the
Sabbath from the Saturday to the Sunday, — which was boldly pro-
posed by Holdheim.
The latter, together with Hess and A. Adler, professed to hold fast
only the spirit oi the Bible; to attach importance to the injunctions
rel ative to the Sabbath, only in so far as they can have any significa-
366 THE JEWS OP THE KINETEENTH CENTURY.
tion when applied to our times. They were indifferent to the day of
the Sabhath, whether Saturday or Sunday, as they considered it only
the centre of the ideas connected with the day of rest.
Herzfeld, Wechsler, Einhorn, and Salomon, took a line between the
two last-named parties.
©pprcssion at ti)c 3ilftos»
MODERN INSTANCE OF OPPRESSION OF THE JEWS.
In a large town the colonel of a regiment thought it a very
unnecessary thing that some Jewish soldiers under his authority
objected to the food eaten by their comrades as being ceremonially
unclean. It had been customary to dispense with their swallowing
that which they objected to, but the colonel was determined to put
an end to such a distinction. One Jewish soldier, who had served
his proper time and asked for his discharge in the usual manner,
could not obtain it without promising to eat clean things and
unclean things in future, as other people do ; this was a great strain
upon the poor man's conscience, as he had before that carefully
abstained, and it was very hard and unjust to exact such a promise
when his period of service was expired, and he therefore ceased to
be a legitimate object for the worthy colonel's attempts to convert
Jews by military punishments. He committed another to prison
because he could not be persuaded to depart from the custom of his
fathers. This poor man lay in prison five days, and then got
released by promising compliance. He had before repeatedly and
earnestly entreated the colonel to be satisfied with his paying for
what he as a Gentile would have eaten, and then procuring a second
dinner more suitable to his feelings at his own private expense ; but
tliis would not satisfy the inexorable enemy of all such notions about
clean and unclean. He commanded two men to lay hands on a
third Jewish soldier, and binding him fast and opening his mouth by
force, they gave the worthy colonel an opportunity to do his best to
infuse conviction into the poor man, for he literally condescended
with his own hands to pour some soup made of ordinary — i. e.,
according to Jewish ideas unclean — things, down the throat of the
unwilling objector. A pious Jew remonstrated with the colonel in
vain. A formal complaint is now to be lodged against him. The
public at large, and most of the German authorities, are sufficiently
inclined to reprobate such manual operations in the work of
conversion. — ("Jewish Intelligence," Jan., 1839.)
367
EDICT OF THE INQUISITION OF ANCONA AGAINST
THE JEWS.
We have a painful duty to perform in recording anotlier inst.ance,
in which the laws of Christianity and the dictates of humanity have
been most grossly violated by those who boast in the title of the
successors of the apostles and the true Church of God.
The Israelites in the Papal States have long groaned under the
weight of those cruel enactments which confined them to the
miserable and narrow space afforded by their " Ghetto." These
wretched streets served as a prison rather than a home, and no
Christian servant dared pass the night under the roof of an Israelite,
however greatly he might need such assistance.
If a servant or a Cliristian nurse should declare that she had
baptized an Israelitish infant with her own hand, the Inquisition
removed it without mercy from its parents, and gave it to the
Church, no reclamation being in any case allowed. An inventory
of the fortune of the parents was made, we are told, in order to
secure to the infant its patrimony.
So strict were the authorities of the Inquisition, in the laws which
they enacted, that " it was declared to be a crime if any one should
put on a white shirt on a Saturday, or clean domestic utensils on a
Friday, inasmuch as Saturday is considered sacred by the Jews; and
if the accused should be found to have abstained also from eating
pork and rabbits, the proof was considered to be most complete and
entire." — See Jiidisclie Merkwurdiglceiten, by Schudt, vol. i.
page 151.
But many have hoped and believed that these things were past
and gone. Many tell us that we ought not to search amid the
lumber and the rubbish of past ages for proofs of a spirit of
persecution and iniquity which does not now exist. The following
edict is, however, too plain and distinct, it does not content
itself with insinuations and surmises, it is dark, barbarous, and
cruel, and must lead every one who loves his Saviour to pray
that grace may be given to these foolish and mistaken zealots, that
they may learn to sit at the feet of that Master whom they profess
to serve, and may follow his example of holiness and love.
We, Fra Vicenzo Salina, of the Order of Predicatori, Master iu
Theology, General Inquisitor in Ancona, Sinigaglia, Jesi, Osinio,
Cingoli, Macerata, Tolentino, Loreto, Recanati, and other towns and
districts, &c.
It being deemed necessary to revive the full observance of the
disciplinary laws relative to the Israelites residing within our juris-
diction, and having hitherto without effect cin])loyed prayers and
exhortations to obtain obedience to those laws in the Ghctti (Jewries)
of Ancona and Sinigaglia, authorized by the despatch of the Sacred
and Supreme Inquisition of Rome, dated Jime 10, 184,'}, expressly
enjoining and commanding the observance of the decrees and pontifi-
cal constitutions, especially in respect to Christian nurses and
domestic servants, or to the sale of property either in towns or
368 THE JEWS OF THE NINETEENTH CENTURY.
country districts, purchased and possessed previously to 1827, as well as
subsequently to that period, we decree as follows : —
"1. From the interval of two months after the date of this day, all
gipsy and Christian domestics, male and female, whether employed by
day or by night, must be disnussed from service, in the said two
Ghetti ; and all Jews residing within our jurisdiction are expressly
proliibitcd from employing any Christian nurse, or availing themselves
of the service of any Christian in any domestic occupation whatever,
under pain of being iumiediately punished according to the Pontifical
decrees and constitutions.
" 2. That all Jews who may i)ossess property, either in town or
country, permanent or moveable, or rents or interest, or any right
involving shares in funded property, or leased landed property, must
within the term of three months from this day dispose of it by a
positive and real, and not by any pretended and factitious, contract.
Should this not be done within tiie time specified, the Holy Office is to
sell the same by public auction, on proof of the annual harvest being
got in.
" 3 That no Hebrew nurses, and still less any Hebrew family, shall
inhabit tlie city, or reside in, or remove their property into, any town
or district where there is no Ghetto (place of residence for Jews) ; and
that such as may actually be there in contumacy to the laws must
return to their respective Ghetto within the peremptory period of six
months, otherwise they will be pi'oceeded against according to the
tenour of the law.
" 4. That, especially in any city where there is a Ghetto, no Hebrew
must presume to associate at table with Chi-istians, either in public-
houses or ordinaries, out of the Ghetto.
" 5. That, in a city which has a Ghetto, no Hebrew shall sleep out of
the Israelite quarter, nor malie free to enter into familiar conversation
in a Christian house.
" 6. That no Hebrew shall take the liberty, under any pretext what-
ever, to induce male Christians, and still less female Christians, to
slee]) within the boundaries of the Ghetto.
" 7. That no Hebrew sViall hire Christians, even only by the day, to
work in their houses in the Ghetto.
"8. That no Hebrew, either male or female, shall frequent the houses
of Christians, or maintain friendly relations with Christian men or
women.
" 9. That the laws shall remain in force respecting the decorum to be
observed by the Hebrews who may absent themselves from their
Ghetto, to travel in other parts of the state.
" 10. That all Hebrews are expressly prohibited from trafficking in
sacred ornaments, or books of any kind, and from purchasing, reading,
or keeping possession of prohibited books of any sort, under the
penalty of 100 scudi and seven years' imprisonment ; and they who
may have such articles in their possession must surrender them to the
tribunal of the Holy Inquisition ; and in case of failing to do so, they
will be subject to the above-mentioned penalty.
" 11. That the Hebrews, in conveying their dead to the place of
burial, shall not observe any pomp or ceremony, and must especially
abstain from singing psalms, or carrying torches or lighted tapers
through the streets without the boundaries of the Ghetto, under pain
of forfeiting the torches and tapers, and suftering other punishments,
to which the nearest relative of the deceased will be condemned."
They who violate the above articles will incur some or all of the
penalties prescribed in the edicts of the Holy Inquisition. And in order
that no one may be ignoi'ant of the dispositions above decreed, they
tHSTORlCAL NOTICES. 369
shall be formally communicated to the deputies and representatives of
the Israelite community of this Ghetto of Ancona, with the injuriLtion
that the same shall be published in the synagogue, the present edict
being affixed thereto ; and these dispositions areto be enforced in the
same manner as if they were made known to all and every one, and
notice must he given forthwith to the Hebrews residing out of Ancona,
but belonging to this Ghetto.
Given at Ancona, in the Chancellory of the Holy Inquisition, on the
24th of June, 1843.
Fra V'icenzo Salina, General In(iuisitor.
Don ViTALiANO BuRATTiNi (for the Chancellor).
The "Morning Herald "of August 29, 1843, had the following
remarks on this subject : —
This fierce outburst of Popish intolerance seems to originate from
the smouldering and unextinguished fires kindled by the Inquisition in
the days of Torquemada, and of the spirit of that horrible head of
the Holy Office it is eminently worthy. It was in 1492 that an edict
ap])eared, ordering all unbaptized Jews to leave the realms of
Ferdinand and Isabella, within four months. Every monstrous and
exploded accusation of the middle ages was resuscitated against them,
and when Abarbanel, a learned and accomplished Jew, approached the
King and Queen, to implore mercy towards his race, and to tender a
vast sum in order to recruit the national finances, in the hope of
buying off the fury of the Arch-Inquisitor, Torquemada rushed into the
Royal presence, and, holding up a crucifix, exclaimed, "Behold the
man whom Judas sold for thirty pieces of silver. Sell ye him now for
a higher price, and render an account of your bargain before God I "
The stern Dominican awed the Royal couple. Nearly a million Jews,
who had imparted to the country the sinews of its strength and the
materials of its grandeur, left the land of their adoption, in which, for
three hundred years, they and their fathers had lived in loyalty and
peace. They thereby presented the glorious spectacle (glorious even
when based on error) of a vast jiopulation choosing expatriation and
exile, rather than renounce the faith and hope of Israel. One might
have thought that such scenes were not likely soon to be re-enacted,
but the Tor(|ueniada of the fifteenth century has found a meet inheritor
of his mantle in the Fra Vicenzo Salina of the nineteenth ; and the
Church of Rome, as far, at least, as her treatment of the children of
Abraham is concerned, has recently made out her claim, by indisput-
able fact, to the attribute Semper eadem. «
OPPRESSION OF THE JEWS IN MORAVIA.
The " Allgemeine Zeitung des Judenthums," for June 12, 1S43,
publishes a Petition which has been addressed by the rabbi at
Prossnitz to the Emperor of Austria, and contains a distressing
representation of the demoralization which has been occasioned
amongst the Jews in Moravia, by a most unchristian and in-
human law. In many parts of Germany the Jews are distinguished
by their conjugal fidelity, by the exemplary manner in which thev
r3
.'570 THE JEWS OF THE NINETEENTH CENTURY.
discharge the duties of domestic life, and by tlicir temperate habits.
On referring to the statistical tables, published in the "Jewish
Intelligence," for 1842, page 242, we find that the average number
of illegitimate births among the Jews in Prussia is less than among
Christians in the same country, in the very large proportion of
67 to 280. And in some other places, where in former times
iniquitous laws existed, like those complained of in Moravia, we
have had oui'selves occasion to observe, that the effect produced by
them has been far less detrimental than might have been expected,
to the morals of the Jewish community. But the following extracts
from Rabbi Hirsch Fassel's Petition, show that the consequences
arising from the unnatural restrictions, under which the Jews have
laboured in Moravia, have been most awful : —
For many years the increase of the Jewish population in Moravia has
been restricted. No Jew is permitted to marry until a vacancy occurs
by the removal, through death or otherwise, of another individual of
the Jewish community, who has enjoyed that privilege. But the most
ancient and powerful laws are those implanted by God in human
nature, which defy the will of man. Thus the Jewish population of
Moravia has increased, alas, illegally ! either through vice or through
transgression of the law. I certainly do not exaggerate, if I estimate
the illegitimate population in Moravia at 5,000, and we continue to be
threatened with an increase of this evil, because those unfortunate
individuals are compelled, like their parents, to satisfy the laws of
nature either by secret and illegal marriages, or without any form of
marriage at all. The authorities in Moravia have therefore lately been
directed to act with unbending severity in all cases of concubinage, and
secret marriages ; in consequence of which, the magistrate at Plume-
nau refused trading licenses to all single men, and condemned all
females who had had illegitimate children, to imprisonment for a
longer or shorter period, with hard labour, in proportion to the number
of births; and no doubt a similar punishment has been inflicted in
other places.
However distressing it must be to see men punished, because they
are men, and not angels without natural desires and impulses, or
brutes who can live according to the dictates of nature, still it must be
acknowledged by every one, that while the constitution of Moravia
exists in its present form, this severity is wise and necessary, as, under
the circumstances, an excessive increase of population must be
prevented ; and the undersigned, as in duty bound, offers his assistance
towards inflicting these punishments, by giving information not only of
all illegitimate births, but even of suspected individuals. But is it to
be wondered at, that his heart bleeds while doing this .' that the
sufferings of his co-religionists penetrate into the deepest depths of his
soul ? that he also looks upon this as the curse of sin, whose fruit can
only be evil .' For it is not oidy the guilty who feel the severity of
these measures, but also the innocent ; because the consequence of a
refusal of a trading licence to the parents is, that they cannot support
either themselves or their natural children, and thus become a burden
to the community. Yea, many a one may even be impelled to earn a
subsistence by the commission of crime.
And as, moreover, severe and public punishment can hardly be
expected to remedy this evil, but may rather lead only to a criminal
prevention of births, or even to infanticide ; the undersigned considers
it his duty most humbly to implore your glorious Majesty, as you daily
HISTORICA.L NOTICES. 371
give new proofs of lenity and justice towards all subjects, whatever
their creed, to remedy the condition of the Moravian Jews. If it were
permitted to them to marry on obtaining the freedom of a trade, or as
agriculturists, manufacturers, &c., and to settle in places suitable for
such pursuits, it would not be long ere trade and agriculture would
flourish among the Jews in Moravia, and the pernicious system of
barter be discouraged. But the restrictions under which the Moravian
Jews labour cannot but check the pursuit of arts and professions. And
although the undersigned has succeeded, with the permission of the
authorities, in establishing among his community an Association for
encouraging the pursuit of trades among the Israelites at Prossnitz,
yet the number of apprentices at present amounts scarcely to twelve,
although the Association has been in existence three years ; and the
reason of this is not that the ])lan has met with a want of support, but
the knowledge that the profession, when acquired, cannot support him,
deters young men from availing themselves of its advantages. Not
only are the narrow and confined quarters to which many Jewish con-
gregations are limited totally unsuitable for professions requiring
extensive premises, such as smiths, furriers, undertakers, bakers, &c.,
but it would also be impossible for several tradesmen to follow the
same profession within the narrow limits of the Jewish streets; and out
of these not even a master tradesman is allowed to establish himself.
Under these circumstances, no other resource is left to the Jews in
Moravia but traffic and barter.
RESTRICTIONS IMPOSED ON THE JEWS IN
MOLDAVIA.
It appears from the following statements, extracted from German
periodical publications, that the numerous Jews who inhabit the
fertile province of Moldavia, liave been subjected to additional
restrictions. The first is taken from the "Allgemeine Deutsche
Zeitung," a communication in which, dated Jassy, Dec. 4, 1843,
states that —
The Government of Moldavia, wishing to reduce the number of Jews
residing in the country, has just adopted severe measures against
persons of that persuasion. For the future no Israelite is to be
admitted into the country without a regular passport, and in case of
contravention the offender is to be sent in the salt-mines of Okna. The
names of all Jews arriving each day in a town are to be sent to the
authorities. A permission will be required to enable a Jew to reside,
and any person of that body, not sending in regularly the address of
his place of residence, will be published a vagabond. This order has
been communicated to the various Consuls to be by them forwarded to
their Governments.
The " Orient," for Jan. 9, contains a communication dated
Botschany, Dec, 1843, in which we are told that Prince Stourdza
has enjoined that —
372 THE JEWS OP THE NINETEENTH CENTURY.
No Jew shall in future be allowed to keep a Christian servant.
Leases are not to continue valid longer than, at the most, three years ;
and Jews who do not possess a fixed income shall be considered and
treated as vagabonds.
PERSECUTION OF THE JEWS IN XL IlKEY.
We regret to find, in the " Archives Israelites," for December,
1844, an account of recent occurrences in the Turkish dominions,
which show that the Jews are still exposed to imminent danger,
from the bigotry and violence of their infatuated neighbours. The
unjust and cruel suspicions which led to the barbarous scenes
at Damascus, are entertained by many, who are too ignorant
and superstitious to perceive the injustice and folly of which they
are guilty.
This seems to be particularly the case as regards the population
of the Island Marmora, which is situated about eight leagues from
Constantinople, in the sea of the same name. The majority of the
inhabitants are Greeks. Twenty-five Israelites have settled there,
who are engaged in the wine-trade. Four or five of them have
acquired a considerable fortune, and this is probably the reason why
they have become an object of envy to their Greek neighbours,
who seek their revenge by calumniating incessantly their religion,
in the most absurd and superstitious manner.
It appears that one day a Greek laundress, on her return home
from bleaching, missed her son aged two years and a-half, whom
she had taken out ^vith her. Every search was made in vain, until,
after seven days, the body was found in the forest, amidst thorns
and rubbish, mutilated by beasts of prey. The Greeks immedi-
ately spread the report that the child had been murdered by the
Jew's, for the purpose of using the blood for their religious observ-
ances. A surgeon certified the fact of the child having been
murdered ; and the corpse, when brought before the judge, was
found to be circumcised, apparently with the view to fixing the
char<Te upon the Jews. The Cadi refused to entertain the charge,
and referred the complainants to Constantinople,
The Jews have appealed to Sir Stratford Canning, and requested
his interposition, to ensure justice being done to them. But ever
since this charge was brought forward, the Jews have been exposed
to the most cruel persecution. Their houses are attacked, and they
cannot show themselves in the streets without running the risk of
beinc stoned. They are forced to conceal themselves, and a stop is
put to their trade. The adjoining islands also have raised the same
cry against the Jews; and woe to the Israelite who falls into their
HISTORICAL NOTICES. 373
hands ! Several instances have occurred in which individuals of
that nation but narrowly escaped falling victims to the fanaticism of
the enraged populace.
PERSECUTION OF THE JEWS AT TARNOW.
It is our painful task to record another instance of the revival of
the foul calumny against the Jewish nation, which, a few years ago,
led to the horrid scenes at Damascus and Rhodes, and appears still
to be fostered by ignorance and superstition, affording a ready
pretext for the most cruel persecution at the prompting of malice or
prejudice. The following particulars of the occurrences which took
place at T.irnow, in Gallicia, during the Feast of the Passover, have
been communicated by a member of the Jewish community who
were the sufferers from these disgraceful proceedings. The letter is
dated Tarnow, April 16, 1844.
A lad about the age of ten or twelve years, in the service of a
magistrate of the name of Wladimir, knight of Dallemba, weary of the
short allowance and ill-treatment he had been subjected to by his
master, absconrled eight days before the Passover, and disappeared.
Either malice and hatred towards the Jews, or the superstition nf the
middle ages, or (from a more probable motive) his being deeply
indebted to the Jewish merchants here, induced the knight of
Dallemba to represent the occurrence to the authorities, with the
pressing request immediately to make a diligent search in all Jewish
houses, as, "according to well-known facts," he had not the slightest
doubt that the boy bad been decoyed. away by the Jews, and secreted in
some obscure place, where he was reserved for a pascal offering.
Imagine to yourself now the boasted spirit of the nineteenth century
prevailing in Gallicia ! The re(|uest is complied with, and on the night
of the same day all the avenues to the Jewish quarter arc shut up and
surrounded by a ])Owerfid military guard. Several magistrates, accom-
panied by a nimiber of policemen, sufficient to resist defence, force an
entrance into every house inhabited by Jews ; everything is ransacked,
chambers, cellars, garrets, even boxes, cupboards, &.c. Nothing
spared, but all in vain ; nowhere is a clue to be found to the blood of
the Christian lad. The matter gaining extraordinary publicity with
every day, the minds of our Christian brethren and countrymen
(whose greatest virtue, by the by, does not consist in Christian charity
towards fellow-creatures) are more and more excited, and nothing is
spoken of but revenge against the Jewish vampires and anthropophagi,
so that with fright and horror we awaited the ap])roaching festival.
Terribly roused by the common danger, from our, alas, usual lethargic
apathy, we, on our part, spared no pains or trouble to find the lost boy,
and at last, by united efforts, succeeded in discovering a clue, and
ultimately in finding him in a village not many miles distant. He wa,
brought from thence on the eve of the Passover, and delivered ups
unmolested and in good condition, to the ])roi)er authorities. The
identity of the boy found, with the one missed, was fully established,
and evidence from his own lips put an end to all doubts of the sole
374 xnE JEWS of the nineteenth century.
cause of his absconding havinp; been, the cruel slavish treatment be
was subjected to by his master, Von Dallemba. The Messrs. Rothschild
and Lemel at Vienna, to whom we applied, now take the deepest
interest in the case, and in a few days the necessary steps and measures
will be taken for a process in the Imperial Court of Chancery.
To the reflecting spectator, the bustling groups of the Jewish
community here during the days of painful excitement, and after-
wards, when by the discovery of the lad they had been vindicated,
were by no means uninteresting. He might have seen those of our
brethren here, who heretofore were animated only by immediate
selfish interests, whose brotherly love was only moved when reflecting
on their own self; yea, whose self still calculates the fourth or eighth
per cent, which often overbalances that love; he might have seen
them, in common with those whose devotedness, on the other hand, to
their faith, and the ceremonies connected therewith, borders on
fanaticism, but who now willingly disregarded many a ceremony
scrupulously watched over in ordinary times, — both parties might now
be seen, setting aside all their respective interests, animated by one
common feeling of disdain at the foul calumny, and impressed only
with the one thought — of obtaining satisfaction for the past, and
security for the future, against the stupid outrages of the mob ; they
could now really feel for one another ; they now rose like one man,
each to contribute his share, to refute this disgraceful charge. You may
imagine what a struggle it must have cost the thorough Talmudist, the
heterodox, or the Chasid, to assemble in great numbers on the seventh
day of the Passover, to be ready to sign with his own hand the
memorial to his Majesty, which on the holiday had been written by a
Christian. At the same time, every Jew present at the assembly
pledged himself not to be quiet and to rest till our cause is vindicated
and the truth brought to light.
OUTRAGES COMMITTED ON THE JEWS AT GESECKE.
The following account of the sad outrages perpetrated on the Jews
in Gesecke, a town in Westphalia, is taken from the "Allgemeine
Preussische Zeitung," under date of May 12, 1844: —
Most deplorable excesses have been committed here (Gesecke) on
the evening of the 9th instant, which are the more lamentable on
account of their being caused by religious fanaticism. They must be
indirectly attributed to the conversion of a Jewish lad to the Roman
Catholic religion last year. Most of the Jewish children in this place,
after having received elementary instruction from their own teacher,
have been in the habit of attending the public grammar-school, the
teacher at which is a Roman Catholic priest ; they have even
occasionally attended the religious instruction in this school. This is
not the place for inquiring into the means by which the above-
mentioned young Israelite was induced to change his religion ; it is
sufficient to state that in the course of last summer he was baptized, in
direct opposition to the will of his parents. Shortly afterwards he
attended, it is said at the expense of some ecclesiastics, the Gymnasium
HISTORICAL NOTICES. 375
at Paderborn ; but being claimed by his father, he was broiiirht hon)o
about three weeks ago, from whence he was, however, again sent
away by his parent, after a few days, without any one Itnowing whither
he had gone. This circumstance gave rise to the most senseless and
contradictory reports. The excitement thus caused in the neighbour-
hood was increased by the former teacher of the young proselyte
receiving, a few days ago, an anonymous letter, which had been
posted at Paderborn, and contained low and foolish invectives, not only
against the jjriest himself, but also against the Christian religion.
Instead of ignoring and destroying this letter, the priest was incautious
enough to suffer its contents to Ije known, which inflamed to redoubled
fury, the minds of the lower classes, already excited by what had taken
place. Without any sufficient reason every one pointed to the Jews as
the authors of that letter. On the evening of May 8th, the windows in
the houses of two Israelites were broken by the populace. But on the
yth, the contents of the letter having become more generally known,
it was easy to perceive, in the general appearance of the place,
indications of approaching serious disturbances. Before dusk the
streets usually so quiet and deserted, were filled with people, and the
expression, "He|)p, Hepp" (which has so often been the watchword
and signal for acts of violence perpetrated on the Jews by mobs in
different parts of Germany), was freq^uently heard among the children
who congregated before the houses ot the Jews. At the ringing of the
vesper-bell, the attack on the house of the father of the young
proselyte commenced with the breaking of windows and shutters.
The mob, not satisfied with one sacrifice to their fury, extended their
zeal also to attacking the rest of the Jewish inhabitants. Doors and
shutters were demolished with hatchets, windows broken, furniture
and stock of goods destroyed, beds cut open and scattered about. The
cries of lamentation of the oppressed Israelites, who, no longer secure
of their lives, had sought refuge on the roofs of their houses, were
heard above the wild cries of exultation which proceeded from the
mob. Stones weighing twenty pounds were the next morning found in
the rooms of many of the Jewish houses. Not until the work of
destruction was nearly ovei', did two magistrates make their appear-
ance, on which the mob immediately dispersed. ,
Stirred up by the proceedings at Gesecke, a mob, led on by a
drummer, demolished the houses inhabited by Jews in the village of
Stormcde, half an-hour distant, in the night, from the 10th to the 11th
May, and not satisfied with this, they broke to pieces the whole stock
in trade of a Jewish ironmonger, and destroyed the manufactured
goods belonging to a Jewish merchant.
ILL TREATMENT OF THE JEWS IN PRAGUE.
It is a melancholy sign of the times in which we live, that while wc
liear so much about our progress in education, and civilization in
humanity and refinement, facts do not warrant the favourable
conclusions we are so ready to form concerning our supposed
improvement. There are not wanting many striking proofs that
those things which we blame as characteristics of the dark ages,
have not ceased to exist among us. It does not follow that, because
376 THE JEWS OF THE NINETEENTH CENTURY.
some of the outward marks of those superstitions which formerly
prevailed have been removed, we have come to a proper under-
standing and love of truth and justice. This is seen very distinctly
in the treatment which the Jews receive at the hands of their
neighbours in many places where better things might most justly
have been expected. We have had occasion to notice the instances
of brutal ferocity that have occurred at Tarnow and Gesecke,
and we must now mention some transactions at Prague,
which show that there is reason to fear that such scenes may be
repeated.
The " Augsburger Zeitung" reports, that on the 8th July, 1844,
a riot was caused by the railway labourers at Prague, the object of
■which was to obtain higher wages. On the rioters being dispersed
by the military, " the populace," says the above (Christian) paper,
" as customary, turned its fury against the Jews ; many individuals
were ill-used in the streets, and considerable devastation of property
committed, under the eyes of the police, who were unable to
prevent the outrage. Not until the evening was far advanced were
energetic measures adopted for the restoration of order and tran-
quillity." A letter from Prague, dated July 10, in the " Deutsche
Allgemeine Zeitung," states that the exasperation of the people
against the Jews was then at its height, and that several companies
of soldiers had been stationed in their quarter.
The " Archives Israelites, " for August, after quoting the above,
has the following : —
" Some days ago the public papers announced that 2,000
Israelites have left Prague, in consequence of the aggressions of the
populace, to which they had been subjected ; that from several
other villages in Hungary the Israelites have been expelled, and the
portrait of M. v. Rothschild torn to pieces by these barbarian
hordes."
The " Orient," of July 23, in referring to these excesses,
mentions in particular the destruction of a shop in Prague, belong-
ing to a Jew; the perpetrators of which, on being seized and
brought before the magistrates, stated, that they had been paid by
Christian merchants to direct their fury against the Jews.
The same paper speaks also of outrages committed against the
Jews in the same neighbourhood the preceding month, on the
occasion of a strike among the workmen in the cotton-factories, in
consequence of the introduction of some new machinery in the
print-works. The populace generally having taken part with the
men against the masters, and it so happening that the majority of
the latter are Jews, the excitement very soon assumed the fomi of a
crusade against the Jews as a body. Every Jew in the streets was
insulted, and threats of violence against persons and property were
freely indulged in. Owing, however, to precautionary measures,
adopted by the authorities, the fearful consequences which had been
apprehended were happily averted for the time.
HISTORICAL NOTICES. 377
CALUMNIOUS CHARGE AGAINST THE JEWS OF
CAIRO.
The "Morning Herald," of Oct. 10, 1841, contains the fol-
lowing : —
A letter from Cairo, without date, in the "Debats," says: — "A
complaint against the Jews of Cairo, similar to that brought four years
back against the Jews of Damascus, has just been brought to a ter-
mination here. Last Easter a young Christian, named Michel Bahum,
suddenly disappeared : he was last seen entering the quarter of the
Jews, and it was in consequence rumoured that he had been
assassinated, in order that his blood might be spread over the
imleavened bread of the Hebrews. A complaint was lodged in form
before Mehemet Ali, by the young man's mother. The Grand Rabbi,
on hearing of this, proceeded, with the principal Jewish inhabitants, to
his Highness, and in the name of the whole Jewish population
l)esought liim to take measures to put a stop to such an atrocious and
ridiculous calumny. The dei)utation was very kindly received, and the
Pasha promised to pay attention to the matter. He gave orders to the
Governor of Cairo to have the young man sought for and found ; and
the Jews on their part instituted an incessant search to discover him.
For some time all their efforts were useless, until one day a Greek
came forward, and offered for a considerable reward to produce the
man. His i»roj)osition was agreed to, and on August 1.'5, four months
after his disappearance, Michel Bahum was brought by the Greek to
the Grand Rabbi. It appeared that he had quitted the office where
he was employed, had sold in the Jews' quarter some objects belongine
to him, and then fled into Upper Egypt. He had there remained
concealed in the convent of St. Anthony. The Greek by some means
had discovered this, and had adroitly prevailed on him to quit the
convent, and accompany him. During the time the inquiries were
going on, it is said Mehemet Ali would not jjcrmit any proceedings to
be instituted against the Jews, and would not have permitted them
even if the man had not been found. The Jews of Cairo are
loud in praising his good judgment in 'not paying attention to the
horrid prejudices raised against the Jews in the East of late years.
The French Consul, M. Benedetti, the Tuscan Consul, M. Champion,
and the Consul-General of Austria, M. de Laurin, took a lively interest
in this affair, and have entitled themselves to the gratitude of the
Jews."
IMPRISONMENT OF A JEW IN NORWAY.
The laws of Norway make it a crime for a Jew to set his foot on
their territory, unless he have first obtained special permission from
the Government. An instance has recently occurred in which this
strange statute has been enforced.
Two strangers were accused in Christiania in September, 1845, of
having by legerdemain relieved some people of tlieir money. An
investigation before the authorities, however, resulted in their
378 THE JEWS OF THE NINETEENTH CENTURT.
acquittal. At the same time, it was suspected that one of them was
a Jew, and both were tlierefore a<rain taken into custody on this
charge. When questioned, both professed themselves Jews, alleging
their ignorance of the law which forbids Jews to come to that
country. One of them, who was a chemist, proved to be a
Portuguese Jew, and was set free again, as an ancient law exempts
Jews of his class from requiring special permission for coming on
business to Norway. His companion, however, an optician, being a
Danish Jew, was fined, according to law, the sum of 800 dollars,
and as he refused to appeal, and the king can only remit sentences
of the supreme court, the law was left to take its course. As
he could not pay the fine, he had to suffer thirty days' imprison-
ment, and to live on bread and water.
OUTRAGES AGAINST THE JEWS IN BAVARIA.—" ST.
WERNERS' CHAPEL."
The number of "Records of Israel's State and Prospects," for Julj-,
1845, quotes the following from a private communication from
Ratisbon, dated May 20 : —
Recent events are not calculated to hand down to posterity the praise
of Ratisbon, liut contain memorials of the disgrace of its inhabitants.
Our papers record horrifying accounts of the destruction of the Jewish
cemetery by the inhabitants of our town, who call themselves
Christians! This outrage, of which the citizens of Ratisbon some
days ago have been guilty, is not merely to be deplored as a desecration
of a place which even heathens and barbarians have reverenced and
looked upon as holy, but also, and principally, as being a desecration of
the name of Christ by Christians ! That children of the " only true
Church," should in the year 1845, disturb the sacred tranquillity and
rest of the grave, and persecute even the dead, must cause every true
Christian to blush for the honour of his faith.
In Thalmessingen, in the kingdom of Bavaria, a second instance
has occurred of that ignorance and credulity which has thought no
charge too absurd that could give vent to the prejudices and hatred
of the mob against the Jews. It appears from the " Orient," that
on the 12th of May, a woman made a complaint of her daughter
having, on the 27th of April, been taken by a Jew into his carriage
where he kept her confined, under a threat of stabbing her with a
poinard if she made the slightest noise, and subsequently shut her
up in a barn, guarded by a large dog. The victim was said to have
effected her escape through a small hole made by herself in the
wall, and to have been carried through the air to her home. A
witness affirmed that he had seen a newly-made saint fiying through
the air.
HISTORICAL NOTICES. 379
A strict investi<!^ation was caused to be made into the affair by the
Government, which resulted in the liberation of the Jew, and the
punishment of his false accuser.
A similar charge was brought forward at Wallerstein, in the same
kingdom, in consequence of a traveller having, on July 21st, been
detected in the act of carrying off" a little girl from the public high
road.
It appears, from the statements made on the trial of the delinquent,
that a little girl of the name of Fredericke Voehlert, who was
playing on the road-side, near the village Egger, was induced to
enter the carriage of a traveller who was passing, and who
immediately started off" with her at full gallop. An alarm was
raised by the labourers in the neighbouring fields, who witnessed
the transaction, and who asserted that they had noticed the word
" Jew " chalked* on the back of the carriage. It appeared there-
foi-e at once clear to their minds that the girl had been carried off'
by a Jew, and no doubt, as they thought, for the purpose of
murdering her, and using her blood for mixing with the unleavened
bread, used at the Passover. The news spread rapidly through the
neighbouring village, and rumour soon added that the traveller was
a Mr. Simon Eisenheimer, a Jewish physician, the owner of a
beautiful country seat in the neighbourhood.
The populace, armed with stones, flails, and pitchforks, im-
mediately rushed towards the mansion, and were not a little aston-
ished at finding Mr. Eisenheimer sitting tranquilly in his garden,
reading. Nevertheless they M'ould not forego their revenge, for the
crime which was said to have been committed by one of his
co-religionists, and a shower of stones had already broken several
panes of glass in the windows, when Mr. E. remonstrated earnestly
with the furious mob, on the absurdity of their attributing to the
Jews practices and usages, diametrically opposed to the principles
and the spirit of tlieir religion. He offered also to assist in their
efforts for discovering the culprit, and delivering him over to justice.
Having thus succeeded in appeasing the peasants, he had a horse
saddled, and pursued the guilty party. At a short distance from
Nordlingen he got sight of a carriage which resembled the one
described to him, and while he redoubled his speed, the carriage
before him came to a sudden stop, in consequence of one of the
wheels breaking. On coming up with the carriage, he discovered
the missing girl seated in it by the side of the young man. Having
procured assistance, he gave the latter in charge. The girl, being
interrogated, declared that she had been very well treated, and had
fruit and sweetmeats given to her by the accused. The latter stated
his name to be Baruch Israel Men, and that he was a Jew. He
avowed with great coolness that he had intended to murder the girl,
in order to use her blood in preparing the unleavened bread for the
Passover. He persisted in the same story at every examination, but
• * This is often done by the evil-disposed In Bavaria, out of spite to the Jews.
380 THE JEWS OF THE NINETEENTH CENTURY.
the inquiries which were instituted by the magistrate soon shewed
that he had given a fictitious name, and also that he was not a Jew
by birth, and had no knowledge whatever of the Jewish religion.
The accused still refused to acknowledge his real name and inten-
tions, for fear of compromising the honourable family to which he
belonged. As his obstinacy could not be overcome by direct means,
the most active inquiries were set on foot to discover farther
particulars concerning him ; and these proved at length quite
successful. It was found that his name was Charles Theodore
Werner, from Briinn, in Austria, and that he was a person of some
fortune, who had been for some time a traveller for a cloth
manufactory in Silesia. The accused now declared that hatred
towards the Jews had been the real motive for his carrying off the
girl, and gave as the reason why he had done the deed, that by so
doing he had hoped to excite the people of Bavaria to exterminate
the Jews.
The magistrate now caused inquiries to be made concerning
Werner's sanity, and on the medical men declaring him to be of
sufficiently soimd mind to be at least legally responsible for his
actions, further inquiries were made whether religious fanaticism or
motives of a personal nature could have influenced him. Werner
was proved to be a Roman Catholic, but not in the least a devotee,
that on the contrary he was indiiferent about religion : it did not
appear that he had ever been injured by a Jew, or had any
particular transactions with any one of that nation.
Werner was declared guilty of abducting a child, and of an
attempt to excite hatred and ill-will against a portion of his
Majesty's subjects, and condemned to the highest penalty, two
years' imprisonment with hard labour.
Having been thus compelled to record three painful instances of
the continuance of that intolerance and bigotry, which, in countries
where spiritual darkness and fanaticism reign, has ever made the
Jews the objects of merciless persecution : we cannot but take this
opportunity of referring to the publication of one of these legends,
which have imputed unheard-of crimes to the Jews, and charged
them with a thirst after human sacrifices, under the title of " St.
Werner's Chapel ; or, The Crucified Child of the Rhine." We fully
concur in the words of the authoress, when she says : —
We now regard siich a tale as but the vestige of a long-passed-by
period; we listen to it with a smile, as one belonging to the "olden
time;" and because that time has faded from our minds, and its spirit
from our hearts, we think it must be so also with those whose fathers
suflFered in it. But it is not so. Can the Jew pass St. Werner's
Chapel, can the Jew behold in the Church of Oberwesel the pillar to
which it is said the child Werner was bound and scourged, without
scorn, bitterness, derision, or contempt, being felt against those by
whom the miraculous legend, and these its enduring evidences have
been perpetuated ? . . . .
My heart sympathizes with the Jew. I feel how much reason he has
to detest the Christian name, to despise the Christian profession ; and I
often wish the people of Israel could learn to know and admire and love
HISTORICAL NOTICES. 381
the character of the tender, benevolent, exalted, yet sympathizing
Saviour of sinners, before associating the name ol Christ with the
conduct or character of ('hristians. 1 could wish that many an English
traveller on the Rhine would think of these things, and recollect that a
Jew may be at their elbow, that his unbelieving ear may listen to the
oft-repeated story of the Crucified Child, that he may witness our
national curiosity, excited by the aspect of St. Werner's Chapel, and
that he may be imbibing a deeper prejudice to the Christian faith, and
cherishing a more prolbund contempt for the Christian ])rofession.
" We cannot refute your faith," said the Jewish Rabbi, "but we have
an aversion to it." And he uttered the language of truth and
candour.
THE GHETTO OF ROME.
Dr. Jost, in his "History of the Jews, from 1815 to 1845," says,
vol. ii., p. 275, concerning the condition of the children of Israel
living in Rome : —
They are worse off at the present time than at any period during
former centuries, — the prospect of liberty was held out to them, it was,
however, only a pleasing but delusive dream.
About twenty years ago Leo XII. commanded all the Jews in Rome
to move into the Ghetto, and to have gates constructed at their
expense, for the purpose of shutting them in every evening. The
boundaries of the Ghetto were enlarged, that it might contain the
whole body of Jews, with a view to their being entirely separated from
the rest of the inhabitants.
On festivals, soldiers traversed the streets of the Ghetto, and took
into custody every Christian servant whom they met with ; their
masters being also compelled to pay a heavy fine, beside being ill-
treated in a scandalous manner. Those communities who were under
the surveillance of the Inquisition, suffered most. An aged rabbi who
kept during the winter a Christian servant, whose duty it was to wait
on him on the Sa])batli, was imprisoned, and it was with great difficulty
that he obtained his liberty.
If a Jew wished to leave the town, even for a single day, he was
compelled to apply in writing to the Pope for permission, stating his
name, surname, abode, the object of his journey, as well as the length
of time he proposed to be absent. Even if su])plicd with the requisite
permission for his journey, he was not allowed to lodge or converse
with a Christian.
In the year 1839 the Jews applied to Baron Rothschild, who had
come on a visit to Rome, for his intercession with the Pope, to obtain
permission to allow their children to learn a trade, and to be
apprenticed to Roman Catholic masters. Through Rothschild's influ-
ence this boon, which had frecjuently been refused, was granted; an
extraordinary favour.
The "Jewish Chronicle," in Oct., 184G, quotes from an account
given by Theodore Mannheimer of a visit to Rome, a description of
the Ghetto, or Jewisli quarter, at Rome, from which we extract the
following : —
382 THE JEWS OF the nineteenth century.
We airived at an iron trellised gate, before which a sentinel is per-
nnibulating ; this is the Ghetto, which, spell-like, rouses all recollec-
tions of the contumely of our ancestors.
The Ghetto is situated on the borders of the Tiber, which frequently
leaves its bed. The river being here confined and narrowed by islets,
the Ghetto is the first victim of an inundation. What the poor suffer
on such occasions exceeds all imagination. True, there are other
Jewish towns where the confinement of the place is not less oppressive
and burdensome ; but there some attention, some relief, at least, is
granted to the Jews in such hours of danger and trouble, but here there
is none. Here they may help themselves as well as they can, and when
the floods are fearfully rising, and threatening their lives, even then
they dare not leave, were it but for a night, their residences, which
meanwhile have become the abode of misery and destruction.
Their existence is proverbially wretched. The houses are sunk into
decay, and no one ventures to show his property. The number of the
Jews who inhabit the Ghetto is generally estimated at 4,000. Consider-
ing, however, that it may be to their interest to understate the number,
in order to prevent an augmentation of the tribute which they have to
pay annually (6,000 scudi or 1,200/.) and which falls heavily enough
upon them, the assumption that it is larger than that given above, gains
probability.
The Ghetto is their only place of abode. Not a night dares the
Roman Jew stay without. Where his fathers have endured and
suffered, there he may lay down his weary head, to enjoy a short rest,
and to rise again to new troubles and new disgrace. In the midst of
misery he beholds the light of the world ; in misery his mental and
bodily powers develop themseh'es; in misery he lives, and loves, and
dies.
And what else but wretchedness does he see before and around him .'
Lamentations are his lullab)'^; lamentations are his wedding song;
lamentations accompany him to the grave. And the first night he rests
without the Ghetto is his last, closing his earthly pilgrimage and
earthly troubles.
It may well be supposed that the Christian service, which is held
at Rome four times every year, in the church of St. Angelo
Pescheria, at which 300 Jews and 50 Jewesses are compelled to
attend, cannot be likely to do much towards promoting the spiritual
benefit of a people, subject to such hardships at the liands of those,
who are bound to teach them the religion of mercy, and the path of
love and peace.
Keltgious 3£t(ucaticn cf SJf^Jsij jFfmaIrs iw jFrancf.
The evil effects of Rabbinism have been most severely felt by the
female part of the Jewish nation. Sad and galling are the chains
which it has tightened to bind up the energies of the sons of
HISTORICAL NOTICES. 383
Abraham ; but his daughters have been still more hardly treated. If
j)roofs were wanting to show that that system of man's devising
cannot promote either the spiritual or temporal welfare of those who
adhere to it, we might find them supplied in an appalling abundance
in almost every ordinance and precept which the oral law enjoins
concerning the peculiar duties of the Jewish female. This subject
has been very ably treated in the " Old Paths." (See pages 9 — 11,
and 181, 182.) But the half of the wrongs and the follies which the
system has contrived and peri)etrated in this respect, has not been
told. It is indeed Christianity, and Christianity alone, which
restores woman to that place in society, and the domestic circle,
which the all-gracious Creator intended her to hold, when he gave
the woman to be a help-meet for the man. Sin hath awfully marred the
harmony which ought to have subsisted ; and it is the Gospel alone
which causes that mutual respect and good-will which is absolutely
indispensable to the well-being of both sexes. The following
article, taken from the " Archives Israelites " for April last, will tend
to confirm the truth of these remarks. We have here the sentiments
and feelings of a well-educated Jewess, who describes in lively terms,
her indignation at the unnatural position in which she feels herself,
in common with her sex, to be placed, owing to the foolish and
unnatural restraints imposed upon them as to religious advantages.
We give the Editor's introductory remarks as well as the letter
itself: —
In Paris so little pains are bestowed upon the religious education of
the Jewish youth, that truly it would he wrong to complain of any
particular neglect as it regards the females ; in this respect neither sex
has any cause for envying the privileges of the other. _ But in the pro-
vinces the state of things is widely different; and, indeed, even at
Paris, the boys do receive, after all, some shadow of preparatory
religious instruction ; but the girls none at all. However, it was not
always so. In former days, w-hen the Sabbath was celebrated in all its
solemnity, the father used to make his son explain to him a chapter
from the Holy Scriptures, or sent him to his teacher. The daughter
read with her mother the TseenaOurenan]«Ti n:^:?, a sort of religious
mcdlev. We admit that this mode of teaching religion is not the best;
still the fear of God was, nevertheless thereby inculcated in the
children, both boys and girls. llelijjion was besides connected by
habit with every occurrence of daily lile. Hut at present little is done
for the boys, and nothing at all for the girls. VVhat can be hoped for
from a woman brought up without religion, without either family or
public worship ? We have received the following letter on the subject
from a young Jewish lady : —
" Mr.' Editor,— I hope that the motives which have prompted my
observations, will lead you to pardon my venturing to submit them to
you, although, perhaps, they may be found to extend to things too high
for one of my age and sex.
" I said, ' one of my sex ; ' hut no doubt I am wrong in saying this ;
for who but a woman, should complain, that according to our usages,
so few opportunities for instruction and religious improvement are
afforded to women .'
"Yes, Sir, it is on the subject of this nothingness into which we
have been thrust, that I am about to address you. Often has my voice
been raised against this state of things, without hope of obtaining a
384 THE JEWS OF THE NINETEENTH CENTURY.
hearing. To-day however, I am bold enough to trust to your bene-
volence and exalted views for a kind recej)tion of my few words, feeble
though they be, as falling in with your exertions for the progress and
independence of our religion.
" I may complain of the void caused in our existence, by the little
care that is taken for our religious education ; for perhaps no one has
felt this more forcibly than myself! Does not this careless neglect
commence at our Vjirth ? The birth of a male is followed by ceremonies
and festivals, which are never thought of on our account, and which
give him a superiority in the eyes of the world, although they have no
real worth in the eye of God !
" No doubt the religious observances which follow the birth of a
child, can exercise no influence whatever on its future life, as they
cannot occupy any place in its recollections; but must not their
omission, as a proof of the inferior station assigned to females, appear
to them a kind of exemption from the precepts of religion, absolving
them from their obligations to Heaven .' And does not this odious
neglect show itself in later years, at an age when the eye begins to
open upon the realities of life ? Are we not involuntarily compelled to
think of those inhabitants of our original country, those Orientals who
refuse to believe that woman possesses a soul .'
" Yes, the ceremony again which, at the age of thirteen, consecrates
the child who fortunately is a male, is also granted only to males ! And
why? Can this be the will of our Creator.'' Oh, no! Like a good
father, the plenitude of his love flows down like heavenly dew upon
the head of all his children ; and perhaps — a sweet and consoling
thought ! — like a good father also he does vouchsafe a richer portion to
the weakest. Why not carry us into his temple, and teach our young
and pure foreheads to bow before him .' Why not give us a new induce-
ment to be virtuous, in order to make us worthy of a promised sanctifi-
cation .•' Why refuse the heavenly nourishment of prayer to ardent
hearts and great souls .' The same flame, which guided by pious hands,
will ascend to heaven, may, if left to its own fury, or inflamed by an
impure wind, spread death and desolation.
" Oh, it will be said, who would prevent you from praying .•* from
lifting up your hearts before God.' True, a solitary prayer will not be
rejected by him ; but how much more fervent and consohng must it be,
if united with the prayers of all those we love, and the prayer of
all those whom religion teaches us to call brethren! Does there exist a
more heavenly union, a union which can better tie together and soften
the hearts, than religion .' And would it not be a touching spectacle, to
see a young virgin receiving the blessings of religious instruction, from
a minister appointed by God, under the eyes of her affected father and
her mother bathed in tears .' And in after years, when a mother her-
self, she could then instruct her daughters, and prepare them for this
regeneration of the soul, a fruitful source of virtuous joys and sacred
recollections.
" What a cheerful sight to see these pious youthful flocks, led on by
their tender mothers or wise governesses, coming during this sacra-
mental period, to imbibe from the sermons of an enlightened preacher,
who would translate and explain to them the once living words of the
prophets, a lively faith and a pure and sublime instruction ! But then,
allow me to say, they ought also not to be put into that narrow and
grated gallery, which makes the females in our places of worship
appear as if they were assembled there rather for attendance at a play
than at Divine service, and always reminds one of the followers of
Mahomet and their insulting jealousy. I know very well that this
custom of separating both sexes was general with the ancients, and
existed long before the Koran ; but in my opinion, it harmonizes little
HISTORICAL NOTICES. 38o
with the urbanitj' of French manners, and the progress of civiliza-
tion.
" I feel it is time for me to close this letter, which you have perhaps
already considered too long. If you should receive the ])resent with
that indulgence which I venture to hope from you, T shall continue
these reflections, and give the subject a more extended consideration.
"Perhaps, Sir, this amelioration of the condition of my sex, which I
dream of, may never exist for myself except in imagination ; but who
knows but sooner or later some female, better instructed and more
eloquent than myself, may, emboldened by my example, continue the
task which I have proposed to myself, and addressing herself to minds
then already prejiarcd for it, may triumph over the remains of
scruples and of suj)erstition .' This thought makes me experience the
happiness, which an aged man must feel, who plants a tree whose
branches will throw their shade only on the heads of his remotest
posterity.
" Accept, &c.,
(Signed) "Fanny C. . . Angel."
RABBINISM OPPOSED TO TPIE PURSUIT OF USEFUL
KNOWLEDGE.
A GRACIOUS promise was given to those Jews which believed on
Christ, " Ye shall know the truth, and the truth shall make you
free." We have abundant reason, thankfully to adore the mercy of
God, which has been vouchsafed to many of his ancient people now
living among us, who have received in full measure the great blessing
thus promised.
In the meantime, however, there are many in Israel who know
nothing of this blessed privilege, who have not been brought to the
glorious liberty of the children of God ; who nevertheless boast, like
those in ancient times, saying, " We be Abraham's seed, and were
never in bondage to any man." While they labour and toil in the
endeavour to establish their own righteousness, they are in bondage
and thraldom, for it is only those whom " the Son makes free that are
free indeed."
This spiritual bondage, under which so many of the sons of
Abraham still groan, has led to many cumbersome, and wearisome,
and useless restraints and restrictions, as it regards the things of this
life, which, though they are but as nothing when compared with
their eternal interests, still deseiwe notice as marking the true
character of the system which they have unhappily substituted for
the simple truth of God's Word.
llabbinism, as it keeps the minds of its adherents in bondage, and
deprives them of many privileges which they ought to enjoy, so does
S
386 THE JEWS OF THE NINETEENTH CENTURT.
it also interfere unwarrantably with their social duties and enjoy-
ments.
One, though by no means the most important of the improper
and unnecessary restrictions to which we allude, is the strong
prejudice which prevails among many strict Jews against the use
of the language spoken by their Gentile neighbours, and the pro-
hibition of the study of the same. The less a rabbi knows of the
language of the country in which he resides, the more holy is he
thought, by many strict Jews, to be. We know, indeed, that as the
world lieth in wickedness, it is often a great advantage to escape
from intercourse with those around us ; and it is certainly commend-
able that a pious Jew should use every endeavour to gain as much
time as possible for the study of his own sacred language and
history ; but it is obviously absurd and foolish to suppose that the
mere acquirement of a modern language can of itself be injurious,
and there is something anti-social and barbarous in the wish to avoid
speaking a language correctly, which is indispensably necessary for
the common intercourse of life. It is no doubt a very great
advantage for those Jews who live in Prussia and some other parts
of Germany, where the language of the country is taught in Jewish
schools, that this injurious restriction has ceased to exist. There
are, however, still remaining, extensive districts inhabited by vast
numbers of Jews who have not yet partaken of this benefit.
The "AUgemeine Zeitung des Judenthums," has published
sketches from the pen of a learned Jew, who has recently visited his
brethren in Cracow, Galicia, Moldavia, and Wallachia, of the state
of his brethren in those districts. His report contains some truthful
observations concerning the manner in which some of the more
talented endeavour to obtain a con-ect knowledge of the German
language.
With how little difficulty do the children of the German Jews learn
to read the German language, just because they learn it in the schools 1
What labour, on the contrary, does it cost an adult, uneducated,
though skilled in Talmudical knowledge — a husband, perhaps, with two
or three children, to satisfy the desire that may have suddenly grown
up within him, of learning the German language. He lives, perhaps,
in the house of his fanatical ortiiodox father-in-law, surrounded by
Chasidim ; he has no elementary books — a newspaper which he has got
into his hands by chance, must answer the purpose. Some clerk, whose
knowledge of the German is probably also none of the best, agrees,
during two or three hours, to teach him the letters at some out of the
w ay place ; and after the third day, the young man in search after
knowledge, is left to perfect himself in spelling, reading, and construct-
ing a sentence ; however, he applies himself to it with indomitable
patience. Should afterwards some German book chance to fall into
his hands, the acquisition is to him invaluable. Whatever may be its
contents, whether philosophy, politics, natural history, &c., read it
through he must — but, let it be remembered, by stealth, in the fields, in
the barn, or in his little garret. Should, unfortunately, some inmate of
the house enter, quickly the book is flung under the seat, the bed, or
into some dark corner, in order to conceal, if possible the corjms
HISTORICAL NOTICES. 387
delicti. Should it be discorerer], woe to the book and its reader.
Notwithstanding, you find in Galicia at several places (more especially
among the congregation at Tyrmenitz), though it is really a marvel,
young men who, by such self-teaching, and under such incredible
difficulties, have not only mastered sufficient to enable them to read
fluently and understand any book in the German language, but have
even studied the most intricate sciences (such as mathematics, physics,
astronomy, &c.) in the same language.
s 2
HISTORICAL SURVEY UE THE FOREIGN
MISSIONARY STATIONS
OCCUPIED BY
THE LONDON SOCIETY
FOR
PROMOTING CHRISTIANITY AMONGST THE JEWS.
The London Society's attention was directed to the importance of
missionary labour among the Jews in the land of their forefathers, in
the year 1820. The Rev. Mr. Tschoudi, a Swiss minister, was in that
year sent out to inc^uire into the state of the Jews in those parts, and
to circulate the Scriptures among them. In 1823, that devoted and
zealous friend of Israel, the late Rev. Lewis Way, proceeded thither
with the same object in view, on which mission he was accompanied
by the Rev. W. B. Lewis. The Reports they made of the state of the
country, induced the Committee to resolve upon making Jerusalem a
permanent station. Mr. W^ay bad in the meantime engaged a residence
in Mount Lebanon, called the College of Antoura, which he intended
as a missionary asylum for the agents of the Society. The Committee
also entered into a connexion with the Rev. Josejjh Woltf, who in 1822
had proceeded on a missionary journey to the east, and met with a
most gratifying reception among his brethren, both in the Holy City,
and the towns of Palestine. In 1824, Dr. Dalton was sent out, as a
medical missionary, to the Holy City, and laboured indefatigably, in
the midst of gi-eat trials, to promote the objects of the Mission ; but,
whilst the Committee were anticipating much good, under the Divine
blessing, from his patient and persevering endeavours in the earthly
Canaan, it pleased the Lord to remove him by death from the scene (jf
his labours on January 25, 182(J. Only a few days jjreviously he had
been joined by Mr. Nicolayson, whom the Committee had appointed
his feilow-labourer, and who arrived in the Holy City on January A,
1826. The loss sustained by Dr. D.'s death was felt by none heavier
than by his new colleague, who had looked forward to his counsel and
guidance, on first entering on a field of labour beset by no ordinary
difficulties. He found it necessary to leave Jerusalem, Ijut kept ui) an
active intercourse with the Jews, first at Beyrout, and subsequently at
Safet, until political events compelled him for a time to withdraw fr(;m
390 HISTORICAL SURVEY.
Syria in 1827. After an interval of zealous labours in Egypt, Tripoli,
Tunis, Algiers, and Malta, Mr. Nicolayson was enabled in the autumn
of 1833 to return, and finally settle at Jerusalem. And though that city
was soon after visited by earthquake and famine, pestilence and the
sword, the missionary maintained his ground, and was graciously
preserved through severe trial.
It was in the year 1834, that the importance of making some more
decided effort in behalf of the ancient people of God at Jerusalem, was
deeply felt by many friends of the Society throughout the country ; the
Committee issued an appeal on the subject in January, 1835, which was
warmly responded to and encouraged. Mr. Nicolayson came to
England in November, 1836, and assisted the Committee in the
formation of their plans ; and an official application was made by the
English Government during the following year in behalf of the
Society, to the Pasha of Egypt, who at that time ruled over Palestine,
for leave to erect and hold possession of a Church and suitable Mission
premises at Jerusalem. During his stay in England, Mr. Nicolayson
received Episcopal ordination, and was appointed to fill the situation of
head of the Mission in Jerusalem. Mr. Nicolayson then proceeded to
Alexandria, to carry on the negotiations with the authorities, on the
Society's behalf. It was, however, ascertained that, owing to some
peculiarities of the Turkish law, the views of the Committee could not
be carried into effect in the manner first contemplated. It was not
until nearly the close of the year 1838 that the Committee received the
long-expected information, that Mr. Nicolayson had succeeded, after
many delays and difficulties, in purchasing two adjoining premises.
The property was secured by the most satisfactory tenure which the
condition and the existing laws of the country permitted, viz., in the
name of a respectable native of the country, — Mr. N. not having obtained
permission to purchase in his own name. The premises thus pur-
chased, are situated on Mount Zion, exactly opposite the castle of
David, near the gate of Jaffa, and on the very confines of the Jewish
quarter.
Until the Church could be erected, a small room was set apart for a
chapel, in which, on July 22, 1838, daily service was commenced in
Hebrew ; and on the Lord's-day also, in English, Arabic, and German.
In that month Mr. Nicolayson was joined by two converted Is-
raelites, whom the Committee sent out to strengthen the Mission
there.
The necessities of the poor suffering Jews in the Holy City led soon
after to the appointment of Mr. Gerstmann, a surgeon, who,
accompanied by Mr. Bergheim, as his assistant, arrived in December,
1838, and entered on the discharge of his important duties as a
medical missionary. The demand for medical assistance led to
increased intercourse between the missionaries and the Jews, and the
result was a wide-spreading spirit of inquiry among the sons of
Abraham in the Holy City. Mr. G.'s usefulness was, however,
interrupted by a severe illness, which compelled him to leave Jeru-
salem.
In the year 1839, Mr. N. obtained permission from the Pasha of
Egypt to transfer to himself the title to the property already purchased,
and having executed this transfer on the 24th October, he deposited in
the British Cancellaria at Jerusalem, a duly attested document,
renouncing all personal claim to it, and declaring that it was held in
trust for the Society.
The Committee having been unsuccessful in their endeavours to
relieve Mr. Nicolayson in the conduct of the building operations, the
work was actually commenced by him on Dec. 17, 1839, by the digging
JERUSALEM. 391
of foundations ; and the first stone was laid, on the native rock of
Mount Zion, on Feb. 10, 1840.
At length an engagement was formed with Mr. Hillier, whof left
England in May, 1810, to superintend the building operations at Jeru-
salem ; but the expectations of the promoters of the Hebrew Church
were for a season subjected to disappointment by the death of the
architect, which took place on the 8th Aug., 1840, only one month after
his arrival in Jerusalem.
The commencement of hostilities in Syria, soon after, interfered still
further with the progress of the Mission, and the building of the
Church at Jerusalem ; and all the missionaries left, with the exception
of the Rev. J. Nicolayson, who remained to continue his ministerial
labours among the converts and inquirers connected with the Mission,
and to attend to the inteiests of the Society, during the crisis. Of the
importance of this faithful attention to the duties of his office, at a tiiTie
when there were so many reasons which would have justified his
yielding to the storm, and leaving Jerusalem, had he thought proper so
to do, it is impossible to speak too highly.
The way was thus prepared for re-establishing, under Divine Provi-
dence, the Mission on a more efficient footing, and especially for that
"important and Church-historical event," the estahlis/tment of the
Jerusalem Bkhopric, and the appointment of the Rev. M. S. Alexander,
himself a Hebrew of the Hebrews, as the first Protestant Bishop, to
watch over the missionary interests in the Holy Land.
Thus an entirely new era commenced in the history of Jerusalem
and the Jews. The attention of the world at large was turned towards
the Holy City, and men were taught to remember the promise made to
Abraham, and his seed, by an event which exceeded the warmest
anticipations of many who had long mourned for captive Judah. It
pleased the Almighty to grant this special token of his favour to the
Church of England, by permitting her to rejoice in communion with a
sister Church established on Mount Zion itself, and enjoying the
means of grace in the same completeness with which God has been
graciously pleased to bless this country.
By the appointment of the Rev. F. C. Ewald, who for so many years
had laboured faithfully on the coast of Africa, the Committee provided
for increased attention to the Hjnritual claims of the lost sheep of the
house of Israel in the Holy City ; while they availed themselves of the
offer of Dr. Macgowan's valuable services, who at the sacrifice
both of personal comfort and emolument, arising from his profession in
England, went forth with a missionary spirit to the Holy Land, to
strengthen the hands of the missionaries by a practical demonstration
of Christian charity, in attending to the physical wants of the numerous
sick among the Jewish population. Mr. Ewald and Dr. Macgowan
accompanied Bishop Alexander to the Holy City, whither Mr. Nicolay-
son and Mr. Bergheim had already preceded them. They reached their
destination on January 21, 1842.
The stirring events of the first year which followed the entrance of
the Bishop into the Holy City, the spirit of inquiry which spread
among the Jews who reside there, the baptism of eight converts, and
the public profession of their conviction by others who had been much
respected among their brethren, could not but provoke a spirit of bitter
opposition among the enemies of the Gospel. Their efforts, however,
proved unavailing; as was proved by the uninterrupted progress of the
missionary work, the attendance at the public ministrations, the
affectionate respect manifested towards the members of the Mission,
even by those most hostile to its object, the ready access met with
392 niSTORicAL survey.
among the Jews in other places (as was shown by the important visit
paid by the Bishop and Mr. Ewald to Hebron, in the course of the first
year), and the success of the medical department.
During that year also, the bnilding of the Church, the foundation-
stone of which was laid by the Bishop, on Feb. 28, 1842, was prosecuted
with great vigour. The foundations, the depth of which in many places
exceed forty feet, were completed ; 30,000 cubic feet of masonry having
been laid under ground in three months alone. The walls were also
can-ied to the height of several feet above ground. Towards the close
of that year, the Committee appointed Mr. R. B. Critchlow their clerk
of the works at Jerusalem, to carry on the building operations of the
Society, under the direction of Mr. Habershon.
In the year 184.3, the Rev. W. D. Veitch, Rector of St. Thomas's,
Winchester, was appointed Head of the College, established by the
Society in Jerusalem, for the training of converts for future usefulness.
The progress made by the inmates during the time they have enjoyed
the benefits of the Institution has been satisfactory, although unfore-
seen difficulties have occurred in carrying the plan into effect.
The School of Industry has also formed an important department of
the Society's labours in the Holy City. It was established for the
jjurpose of training young converts in the carpenter's and joiner's
trade, in all its branches, and has been useful in furnishing the work
required for the Mission in that trade.
"The Committee have always felt that they had the strongest reasons
for persevering in this attempt to confer the most important benefits
on the Israelites in connexion with the Mission, by instructing them
in those useful occupations and mechanical arts, and training them in
those habits of industry, which are indispensable to the welfare of
every people.
The Hebrew Christian Church on Mount Zion contioued to increase
year by year, and acquire a firmer footing. And the direct influence of
the Mission on the Jews was by no means limited to that of personal
intercourse with them. The fact of the existence and progress of the
Mission in its several branches told upon them. This was indeed
shown by the steps which they took in opposition to the Society's
labours.
One cause of the alarm of the rabbles had been the opening, by the
Bishop, of a Depot for the sale of Scriptures, in the early part of the
year, 1844. This caused quite a stir among the Jews in the Holy City ;
for several days the place was filled from morning to night, and the
missionaries thus found many opportunities of proclaiming Gospel
truths.
The sale of Scriptures has been very encouraging ; the Bible has been
circulated in Hebrew, Arabic, Greek, Modern Greek, Italian, French,
German, and Spanish; and so have also Hebrew versions of the
Liturgy^, the " Old Paths," and the " Pilgrim's Progress." This caused
the cliief rabbles to pronounce sentence of excommunication on
every Jew who should ever visit the Depot again ; but this proved
unavailing.
A similar Dep6t was opened at Jaffa.
It may not be out of place to mention here a few of those painful
instances of the inveterate enmity of Rahhinists to the objects of the
Mission, which have been contained in the Reports received from the
Society's agents in the Holy City : —
JERUSALEM. 393
In the month of June, 1844, three Jewish children, two boys ami one
^irl, who had some years previously been comniitted by their mother
to the care of the missionaries, were claimed by their father, who,
through the Turkish authorities, succeeded in getting possession of
them. Both the boys were in the School of Industry. The separation
of the youngest from the master of the Institution, is stated to have
been a most att'ecting sight : he clung to his protector, and could only
be separated from him by force. The Jews had great rejoicings on this
occasion ; they had music, dancing, and feastings for several days.
The daughter, who had been in Mr. Ewald's family, was married to a
Jew at Hebron, and the two boys were dressed out in splendid and
costly raiment.
Another, and at the time, still more trying case, was that of
Rabbi Judah Levi, who, with his two children, had been baptized on
the previous Easter, with the consent of his wife, on condition that she
was to remain a Jewess. Soon after, however, she suddenly left him,
and, with the children, returned to the Rabbinists. She was prevailed
upon to come back, but in June last a second time took the children
away, at the instigation of the Rabbinists, who put forth their utmost
efforts to baffle the poor distracted father in his attempts to regain pos-
session of them. For four months did he pursue this object, and brave
difficulties, dangers, and temptations of every kind, by sea and land,
until he was at last, by God's assistance, enabled to overcome all
opposition, and returned in November with his wife and children to
Jerusalem.
Thus the work of the Lord has gained ground in the Holy City,
notwithstanding the ojiposition of the enemy. Mr. Ewald wrote to
the Committee towards the end of the year 1846 : — " The Jews at Jeru-
salem are greatly alarmed at the progress of Christianity, which is
secretly spreading amongst them, almost from house to house. Secret
tribunals are formed, whose business it is to search after those w'ho
read Christian books, or who visit our houses." The Jews literally
thronged to his house, and he had sometimes to speak to them un-
interruptedly for four hours.
During the year 1847 five adult Jews were received into the Church
of Christ by baptism, making a total of thirty-one adult Jews, and
twenty-si.x; children of the same people, baptized in the Holy City
since the year 18.i9. The circumstances connected with the conversion
of one of the above five, greatly agitated for a time the whole Jewish
l)ody in Jerusalem Peter Meir, a Jewish youth, was an Austrian
subject, who had become convinced of the truth of Christianity,
but whose public profession of his faith the Jews endeavoured
forcibly to prevent, by setting up the [jlea of his being a Turkish
subject, and as such not ])ennitted to change his faitli. The case was
brought before the Pasha of Jerusalem, and it was found necessary to
apply to the Porte for instructions on the subject. The result was,
however, the very reverse from what the Jews expected, as the youth
was, by authority fF-om Constantinople, declared perfectly free to
choose for himself in matters of religion. This decision is of the greatest
importance, because it decides the cases of all the native Jews who hence-
forth may be converted. One of the greatest obstacles with which the
Missions in the East have had to struggle has thus been removed ; for
hitherto no Jewish suhjectsof the Porte roukl become Christians, without
being exposed to most iTitolcral)lc hardships and violent persec\itions,
owing to the complete control which the ral)bies had over thein, in civil
as well as religious artairs. Peter Meir was apjirenticed to learn the
s3
394 HISTORICAL SURVEY.
trade of carpentry, and had just set to work at it with great zeal and
aptitude, when he was attacked with a violent inflammatory fever. He
was taivcn into the hospital, and every means was used for his recovery ;
but the virulent disease terminated fatally, on the morning of the 9th
October. Thus, after having first witnessed a good confession in bonds
and imprisonment, then publicly professed his faith in Christ by
baptism, been confirmed also, and admitted to the sacrament of our
Lord's death, and commenced preparing for usefulness in it on earth,
he was suddenly transferred to the Church above, among (we have
good hope) the first-fruits there of this Mission.
The encouraging facts which we have thus recorded, were only in part
witnessed by the chief pastor of the infant Protestant Church on Mount
Zion, whose sudden death, on Nov. 23, 1845, was most deeply deplored
by his affectionate flock. Bishop Alexander had resided nearly four years
in Jerusalem, and was on his way to re-visit this country, when it pleased
God to remove him from this world. He died suddenly, from a disease of
the heart, in the wilderness between Canaan and Egypt, a few hours'
distance from Cairo. Thirty-one attached members of the house of
Israel, dwelling in Jerusalem, united in expressing, in a letter of con-
dolence addressed to Mrs. Ale.xander, their sorrow at the loss they had
sustained as a Christian congregation; thus furnishing a most aflfecting
testimony to the blessing which attended the endeavours of the
deceased for the benefit of his brethren according to the flesh.
The Rev. S. Gobat, Vice-Principal of the Protestant College at
Malta, was nominated by the King of Prussia as Bishop Alexander's
successor, and was consecrated Bishop at Lambeth Palace, on July 5,
1846. The Rev. S. Gobat, who is a native of Switzerland, was for
many years a missionary, distinguished by his services in Abyssinia,
Syria, and Egypt, under the auspices of the Church Missionary Society.
The late Bishop had the satisfaction during his lifetime to see the
permission granted, for the building of the Protestant Church being
proceeded with, after it had been interrupted in the beginning of the
year 1843, by order of the Pasha of Jerusalem. A Memorial on the
subject had, on March 18, 1845, been presented to Lord Aberdeen,
signed by his Grace the Archbishop of Canterbury, the Lord Bishop of
London, and other prelates, many of the nobility, and dignitaries of the
Church, besides upwards of fourteen hundred parochial clergy, and
nearly fifteen thousand laity. His Lordship kindly undertook to promote
the Society's object, by sending instructions to Her Majesty's represen-
tative at Constantinople ; and through the vigour and decision of Sir
Stratford Canning, the eff'orts of opponents of the work were overcome,
and the long wished-for Firman obtained from the Ottoman Porte in
September, the same year. By the munificent donations of Miss Jane
Cook, of Cheltenham, of 2,600Z. 3 per Cent. Consols, and 1,000/. in
Exchequer Bills, the Committee of the London Society were_ assisted
to complete the building of the church. The roof and ceiling, and
similar portions of the work, such as the seats, pulpit, communion-
railing, &c., were executed in London, and sent direct to Jaffa in a
new ship chartered for the purpose. The Church will be designated
" Christ Church" in memorial of the earnest desire of the promoters of
the undertaking, that this Church should stand on Mount Zion, dedi-
cated to the Messiah, in testimony not only of their own love for the
nation and city of the Jews, but also of the adherence of the Church of
England to the simple doctrines of the Gospel, in opposition to all
superstitious and idolatrous worship.
JERUSALEM. 39o
The Medical Department of the Mission has succeeded in ac-
complishing the great objects of its establishment — the relief of poor
sick Jews m Jerusalem, and the communication of a gi-ateful and
friendly feeling to the Hebrew population in general. The hospital
erected by the Society, was opened for the reception of patients on
Dec. 12, 1844, and, notwithstanding the hostility of the rabbies, and
the establishment of a Jewish hospital in opposition to that of the
Mission, the order and comfort prevailing in the latter was so superior,
and the confidence in Dr. Macgowan's skill so much more influential,
that within a few days after the doors had been thrown open, the two
large wards were filled with ten Jewish patients, although it had been
given out by the rabbies that no Jew would be permitted to enter
within the walls of the hospital, under pain of excommunication. The
death of a patient, on Dec. ,51, brought up a difficulty respecting
burial, which however was overruled ; but on the fatal termination of
another case, on Jan. 28, 184.5, the rabbies refused to bury the body,
except on condition of no Jew being in future taken into the hospital.
For a moment the intolerant persecuting spirit of Rabbinism was
triumphant, and there was no alternative but to inter the body in the
British burial-ground. The panic, caused by this measure, which
caused all the inmates of the establishment to leave, was, however, of
short duration ; and a sense of the arbitrary and unfeeling character of
the proceedings of the rabbies soon brought on a re-action. From this
period anathemas were published one after the other, but they were
disregarded by the Jews much more than could have been expected,
and w'ere at last regarded only by those who depend on the rabbles for
subsistence. This is a cruel position for the poor Jews to be placed in ;
many who had entered and been cured in the hospital, have expressed
their anxiety, that in recovering their health they had lost their only
means of subsistence. Increasing confidence is now shown by Jews
of all classes in the Society's medical department, even by many of
those who had openly opposed it. The doors of the hospital are daily
thronged with a|)plicants, and the establishment proves more and more
a great blessing for the Jewish population. The Committee have
appointed R. Sandford, Esq., L.A.C., M.R.C.S., House-Surgeon to the
Hospital. He arrived in Jerusalem in October last, and his services
have proved very acceptable in many surgical cases. A great prejudice
has hitherto existed in the East on the subject of operations ; chiefly,
however, owing to the great confidence felt in Dr. Macgowan, these
false notions are now very generally overruled, and thus many lives
are saved. The number of prescriptions dispensed by the Apothecary,
Mr. Bergheim, has naturally been very great, as may be jud^ivd from the
fact that during the year 184(j (the summary for 1847 not having yet
been received), 21.t patients were admitted into the Hospital, 2,08.i cases
were seen at the Dispensary, and 1,000 private visits paid at the houses
of sick Jews.
The Committee of the London Society consider this to be one of the
most elfective auxiliaries to the Mission establishment at Jerusalem,
which is shown by the fact of the long, vehement, and bigoted opposi-
tion which the rabbies have for years made to the entrance of their
co-religionists into the Hospital. Of this, their strenuous resistance,
the "Jewish Intelligence" has for years past furnished ample details.
The Committee thus humbly endeavour, as far as human infirmity will
allow, to walk by the light thrown on their path by the memorable
words with which our Lord replied to the disciples of the Baptist, in
proof of his heavenly mission. (Matt. xi. o.j
396 niSTORiCAL survey.
Sam.
In ancient times Safet was celebrated as a seat of Jewish learning. A
flourisliing school existed there in the sixteenth century, and the
writings of the learned rabbies who lived and taught there are
numerous, and of high renown in Jewish literature. But, even since
the jieriod of their decay, they have had six or seven synagogues and
a school for the study of the Tahnud. In 1834 and 1837, the Jews of
Safct were great sufferers, one year from pillage and murder by the
Mahometan population, the other from the dreadful visitation of an
earthquake, which buried thousands under ruins. The Jewish popu-
lation may now amount to about 2,000; and Safet being one of the
four holy cities, which are regarded by the pious Jews with such
peculiar interest and veneration, the Committee of the London Society
felt that it was of the greatest importance that this place should be
occupied as a missionary station, and in 1843 appointed two mis-
sionaries to proceed thither. They were well received by the Jews
both at Safet and at Tiberias, another of the places accounted
peculiarly holy, about six hours distant. Towards the close of 1844 a
considerable stir prevailed among the Jews, on account of two of their
number having openly declared their belief in Jesus of Nazareth. The
insecurity of the station, owing to the disturbed state of the country,
soon after partially interrupted the missionary labours. The station
has been successively occupied by the Revs. P. H. Sternschuss and A.
J. Behrens, Mr. J. O. Lord, and Mr. J. Cohen. They have all at times
had to encounter much opposition, but have been able to circulate the
Scriptures in great numbers,— and of late the missionary has again
found access to many of his Jewish brethren.
ISegrout.
Beyrout was first occupied as a station of the London Society in 1843,
Although the number of Jews permanently resident thei-e is much less
than at many other stations, the great importance of having a
missionary stationed at this place will be at once apparent, if it be
-emembered that the greater part of the Jews who return from the
different countries in which they have been strangers to the land of
their fathers, disembark at Beyrout. A great many are constantly
arriving from Aleppo, Antioch, Sidon, Tripoli, and Damascus, for pur-
poses of commerce. The greater part of these call on the Society's
missionary, the Rev. H. Winbolt. The Jews, until the establishment
of the Mission, knew but little of Christianity, except as they saw jt
in the Roman and Greek Churches; and they now express their
surprise when they hear what Christianity is. Mr. Winbolt reports
that they always express themselves delighted with the Hebrew
prayers, with the one exception of their being offered up in the name of
a crucified Messiah. Jews have been constantly calling on him, so
that his room has been quite full, particularly on Saturdays and
Sundays, and he has frequently had a larger congregation of Jews at
the Hebrew service on Saturday afternoon, than of English at the
Sunday service.
SAFET. UEVUOUT. PEliSIA. CAIRO. 391
Persia.
The Committee of the London Society having long been impressed
with the deep importance of extending their operations to Persia and
Chaldea, where very large numbers of Jews were known to reside, in
1844 took steps for the immediate occupation of that important field.
On the ISIth October, the Revs. M. Vicars, P. H. Sternschuss, and H. A.
Stern, reached Bar/dad, having on their journey thiough the desert
discovered, and had friendly intercourse with, a community of Caraite
Jews, on the banks of the Euphrates. The Jewish population of
Bagdad consists of about GfiOO souls. The whole trade of the town is
in their hands, and they are supposed to be the most wealthy class in
Bagdad. They have manifested the greatest anxiety to obtain the
books published by tlie Society. For some time the Jews came in
crowds to the Mission-house, especially on Saturdays; this was how-
ever checked by the exertions of the Jewish authorities, who pro-
nounced a curse on the missionaries, and all who should visit them.
The missionaries improved the time during which their operations
were thus suspended, lor \'isiting the interior of Persia, and gave in
their journals many interesting particulars of their intercourse with the
Jews in Kermanshah, Ilamadan, Bussorah, Busshire, Shiraz, and
several other places in which Jews reside. Both in tlie synagogues,
the Jewish schools, and in their lodgings, they proclaimed the
unsearchable riches of Christ to considerable numbers of their Jewish
brethren. In 184(] the cholera prevailed to an alarming extent in
Persia, and the missionary work was suspended for a time in conse-
quence of its fatal ravages. The Jews attributed the visitation to the
fact that many of their brethren had imbibed the doctrines of Chris-
tianity. They jn'oriounced a curse against the missionaries in the
synagogue, in which they cast upon those Jews who should "go among
them, set foot in their house, or buy or sell with them," "the greatest
anathemas, the greatest excommunications, the greatest execrations,
f and the greatest curses."
The great and important oi)enings for labour which the Rev. Messrs.
Sternschuss and Stern had met with while travelling in Persia, induced
the Committee to direct them to reside at hpdlia.t for a time, in order
that they may be enabled more conveniently to visit the Jews in that
part of Persia. They have been exposed to much danger from their
unprotected position in a lawless country; but the last Reports state
that they have been mercifully preserved, and enabled to undertake
another journey to Shiraz and other places, where they have been very
well received by the Jews.
(Cairo.
The number of Jews at Cairo amounts to about r),000. There are
sixty or seventy families of Caraites. The main body consists of native
Jews ; only about a hundred are Europeans. Two missionaries were
appointed to this station at the close of 184(). Mr. C. L. Luria and Mr.
J. B. Goldlierg, who had been educated in the Society's College at
Jerusalem, arrived in Cairo on Jan. 5, 1847. The Reports received
398 HISTORICAL SURVEY.
from them have been very interesting. The native Jews being trained
for nothing but pedlars, and traffic of that liind, are very ignorant of
the Word of God ; which they consider to be exclusively the concern of
their rabbles, to whom, therefore, they refer the missionary. There
has, however, been a great demand for Bibles, " Old Paths," and tracts.
A great spirit of inquiry after the truth is going on among the Polish
and German Jews who reside at Cairo. Several of them call daily on
the missionaries, and have more than once expressed their desire of
receiving regular instruction.
Messrs. Luria and Goldberg were, before their conversion, Jewish
rabbles in the Holy City, known as Rabbi Eleazar and Rabbi Ben-
jamin; in 184;?, they were added by baptism to the Jewish Chris-
tian community on Mount Zion, and were at that time exposed
to severe persecution from their unbelieving brethren, who tried by
every means in their power to prevent their making a public profession
of their faith. Mr. Luria was compelled to divorce his wife, deprived
of his only child, and pillaged of all he possessed. From Russia, how-
ever, to which country his wife had been removed, she, after two years,
returned to her husband (partly at the instigation of her own Jewish
relatives; themselves, from intercourse with the missionaries,
favourably disposed towards Christianity), now desirous to be in-
structed in the knowledge of that Saviour whom she had once
rejected, although in so doing she exposed herself to persecution from
the Jews in Jerusalem. She was baptized in November last.
Sntgrna.
The Jews of Smyrna were first visited, on behalf of the London
Society, by the Rev. Joseph Wolff, in the year 1827, on his way to the
East. Towards the end of 1829, the Rev. W. B. Lewis was stationed ■
there, and met with much encouragement during the period of his
missionary labours there, until the year 1837. He was assisted by a
Jewish convert, Mr. Cohen, whose profession of Christianity had
drawn down upon him the severest persecution and exile ; which has
repeatedly been the lot of those Israelites who, in Constantinople, and
other places of the East, became convinced of the truth of Christianity.
When Mr. L. left the service of the Society, Mr. Cohen laboured
for several years alone. In the year 184.3 the Rev. G. Solbe was
appointed to this field of labour. The more he became acquainted with
the Jews of Smyrna, the more deplorable he found their state to be.
The greater part are sunk into the grossest ignorance ;_ and of the
remainder, not a few are complete Infidels. Mr. Solbe immediately
commenced public Divine service in the Italian language, and a Judeo-
Spanish service has since been established. On the 20th of May, 1844,
a commencement was made with a school for Jewish children. In
February, the following year, six inquirers, who had been in the habit
of attending at the Mission-house, were cast into prison at the instiga-
tion of the Jews, and threatened with the bastinado, unless they would
promise to have no further intercourse with the missionary. They all
declared their firm resolution to become Christians, with the exception
of one, who yielded to the representations made to him. Through
the prompt and kind interference of the British Consul, the prisoners
SMYRNA. — BUCHAREST, 399
were liberated, which proved a great blow to the supposed power of
the rabbles.
In the same year (184")) Mr. S. was joined b)' Mr. L. Hirschfehi.
Their missionary labours were, however, interrupted by the fearful
conflagration, which broke out on July M, and destroyed nearly half
of the town. The Mission-house fell a prey to the ilaines, but the
missionaries were personally preserved during the dangers and fatigues
of that awful visitation. The Jewish quarter of the town fortunately
escaped with but little damage. The missionaries were ol)lige(l to seek
shelter at a distance from the town, and were for some time unable to
obtain possession of a locality in which they could meet the Jews. In
the month of December, however, they succeeded in re-establishing the
school, and the Saturday service in Judeo-Spanish was also recom-
menced, and always attended by some Jews. The missionaries now
enjoy full and free intercourse with Jews of all classes. The rabbles
have no longer the i)owcr to prevent, by imprisonment and other
corporal punishments, their brethren from visiting them. Their room
at the khan is daily filled with Israelites of all ages and conditions,
who come to them for instruction, for advice, or for the purpose of
making inquiries.
The School, with the exception of a few weeks after the conflagration,
has been steadily kept up since its establishment; and though the
number of pu])ils has never been large, still the average of regular
attendants during the past year has been from ten to twelve young
men and boys, who have been instructed in reading, writing, arith-
metic, geography, languages, and especially in the Word of God.
A considerable numhcr of Israelites have exjjressed their conviction
of the truth of Christianity, and their desire to make a public
profession of their faith, but they are kept back from doing so
by the difficulty of providing employment for them after their baptism.
Not the least important and gratifying is the fact, that kindly feelings
have been awakened towards the missionaries in the hearts of those
to whom they have been sent. The Jewish community at Smyrna
consists of about 1.5,000 souls, and is divided into two conflicting
parties, — the rich and the poor, who have for some time been at open
warfare with each other. The missionaries have been frequently
applied to to act as mediators in these disputes, and have been
privileged to find that the exercise of their influence for securing
justice done to both parties has been duly appreciated. _ On one
occasion, a document was ])ublicly read in the synagogue, in which
prayers were ofl^'ered up for the authorities and others who had
protected the poor Jews under the oppressions from which they were
suffering, and in which the missionaries were mentioned by name.
More recently, a letter of thanks for past services, and beseeching their
further assistance, signed by upwards of 'JOO Jews, was received by
Messrs. Solbc and Ilirschfcld.
The Bible and tho Liturgy have been translated into Judeo-Si)<inish,
the dialect spoken by tlic Jews in the Levant. The translation of the
" Old Paths "and tracts into the same language is also being proceeded
with.
13ucl)aifst.
Thf.rk are few districts in Europe in which the number of Jews, in
proportion to the entire population, is so great as in Wallachia and
400 UISTORICAL SURVEY.
Moldavia. The Jews here may be said to be both bankers,
merchants, and slaves. They are remarkable for their diligence and
industry. They reside in the humblest dwellings, wear the most
wretched clothes, and live in the most sparing manner; and still, in
the midst of this real poverty, they have often very considerable sums
of money at their disposal ; and they are often employed as agents in
the most important transactions. Most of the proprietors of land are
more or less dependent upon them. But still they are, in the strictest
sense of the word, slaves. There is only this difference between their
condition and that of other slaves : slaves have generally one master,
and for that one they have to labour; but the Jews in Moldavia must
labour, toil, and save money, to meet the demands suggested by the
avarice and extortion of a multitude of masters.
Bucharest itself contains about 8,000 Jews. It was occupied as a sta-
tion of the London Society for a short time only, in 1841, when Mr. G. W.
Pieritz spent a few months there. It was not till May, 184(i, that it was
permanently occupied. Mr. Jos. Mayers and Mr. C. S. Sander were, on
their arrival, received with courtesy and kindness by rich and poor,
learned and ignorant. They found the Jewish community at Bucharest to
consist of three classes : one impressed with a deep sense of religion,
and willing seriously to discuss that all-important subject; another,
consisting of those who are indifferent to all matters appertaining to
their eternal happiness, and conform to the outward ceremonies of
Judaism, because their fathers did so before them ; while a third class
openly avows principles of the grossest Infidelity. To this last class
belong even some of those who are usualh' considered strict Jews, with
their long beards and Polish dress, liut who are here heard to deny the
Divine inspiration of their Holy Scriptures.
It was not long before opposition to the missionarv work began to
show itself. Jew's who were known to be attending Christian instruc-
tion, were either ill-treated or threatened with such a fate if they
continued to have intercourse with the missionaries. The Epitropy,
the Jewish Police-court there, which has unlimited power over the
persons and property of the Wallachian Jews, threatened them with
imprisonment and stripes, or bainshinent. These measures, however,
had little effect upon the Jews, for most of those who had been in con-
nexion with the Mission continued to come, except in two or three
instances, where chiefly the dread of utter destitution prevailed, which
threatened to be their lot if they made a public profession of Christ-
ianity. Although the greater portion are tradespeople, and can earn
their living by the work of their hands, they have to expect that both
Jews and Wallachians will refuse to employ them as converts to Pro-
testantism.
Still, a spirit of inquiry has, by the grace of God, been gradually
spreading. The religion of Jesus has been spoken of and discussed,
not only in private, but also in public ; and the missionaries have at
last had the pleasure of seeing several sons of Abraham making a
public profession of Christianity by baptism.
The demand for New Testaments, " Old Paths," and tracts, has been
very great, and a considerable number of the Scriptures have been sold.
A visible effect, we are told, has been produced by the reading of these
books.
POLAND. 401
It is supposed that the nutnbci- of Jews who reside in that part of
Poland, which still retains the ancient name of the country, being
called the kingdom of Poland, amounts to 400,000; but the number of
those who arc generally called Polish Jews, as they speak the same
dialect, and reside in the provinces which either belonged formerly to
Poland, or are contiguous to them, must be more than 2,000,000.
In Warsaw alone there are above I^O, 000 Jews, and nearly as many in
Berditcheff. At Lemburg there are 15,000, and at Brody, where the
number of inhabitants is estimated at 15,000, there arc only 2,000
Christians, all the rest being Jews.
The Polish Jews have maintained most firmly their isolated character,
and exhibited the deepest feeling and regard for their national rites and
ceremonies. Here they have stood out longest and strongest against
the introduction of modern customs; and here, in contradistinction to
all other countries, Israel has occupied a position in society, as a
middle class, standing midway between the noble and the serf, consti-
tuting the chief urban ])opulation, and engrossing almost all industrial
occupations and lucrative employment. From his earliest youth, the
Polish Jew is accustomed to study the oral law with the most
unwearied diligence, and brought up in all the narrowness, bigotry,
and e.xclusivcness, which so strongly mark that system of man's
devising, to which his fathers have clung so fondly, and from which
they suffer so severely. Their Oriental dress, which they continued to
wear until the present year, and which made them a mark for
contempt and curses, completely separated them from Christians, and
has thus in a great measure been the cause of their being kept in
ignorance of the doctrines of Christianity, and looking upon all
Christians as idolaters. Their distinctive apparel prevented their
attending churches, and informing themselves of the doctrines of the
Gospel. The rising generation among the Polish Jews differ already in
many respects from that race of strict adherents to Rabbinism which
we have been accustomed to look for in these countries. They are no
longer so Jewish-minded as formerly ; it reiiuires great compulsion on
the part of the parents to make the children study the Talmud, which
they detest from the heart. And how can it be otherwise, when they
hear older persons than themselves laugh at and ridicule it, or else
bitterly complain of having wasted their best years in such a useless
study, and of not having been allowed by their parents to learn either
some language, trade, or handicraft, which would have been more
useful to them.
When the Society's Mission at Warsaw was first established, in 1821,
by the Rev. A. M'Caul and F. W. Becker, (who were soon after assisted
by Messrs. Wcndt, Hoff, O'Neill, Wermelskirk, and Rcichardt,) the
eagerness of the Jews to receive books and tracts was so great, that
they were unable to satisfy their demands, and on going out they were
immediately surrounded by inmibers of Jews, who asked for tracts and
New Testaments. And Poland still continues the same rich and bound-
less field of labour that it ever was. The labours of the Society for so
many years have produced a most happy change in the tone and feeling
of the Jews towards Christianity. Those who still reject it, understand
better its doctrines and its precepts ; and are especially much more
kind towards their brethren, whose conscientious convictions have led
them to confess Christ. The missionary journeys recently undertaken
have been very successful. Crowds of Jews assembled in the mis-
sionary's lodgings to hear and dispute ; and thousands of hooks and
402 HISTORICAL SURVEY.
tracts were circulated. In Warsaw itself, the missionaries are never
without visits from Jews, and several are always under instruction.
There are many converts in Warsaw and other parts of the country,
who walk wortny of their profession, and now fill responsible stations
in society.
Two hundred and forty- three Israelites were baptized through the
instrumentality of the London Society's missionaries in Poland, up to
the end of 1846.
The printing and bookbinding Institution at Warsaw, in connexion
with the Mission, is an important auxiliary to the missionary work ; as
it affords a place of refuge to many Jews, who are exposed to the
greatest trials and difficulties when they embrace Christianity. It is in
fact, the visible symbol and centre of the Mission in Poland. Proselytes
and inquirers are there under the constant inspection of the superintend-
ent missionary, and are gradually instructed in the Christian faith, both
by example and precept, and are taught the art of printing and book-
binding under an efficient master. An English clergyman, who recently
visited Warsaw, says : " It was a great treat to witness, in the neat little
chapel of the Institution, a company of inquirers and believing Israelites
assembling together for daily worship, to hear their morning and
evening song of praise, in concert with the swelling notes of a well-
toned organ, and to witness the order, tact, and discipline with which
the whole Institution is carried on."
Almost always when a Jew is admitted into the Institution as an
inmate, his relatives, friends, and other Jews, will come for the purpose
of drawing him away by entreaties, persuasions, promises, or threaten-
ings. If the person admitted is from the country, his friends will come
for that purpose a distance of 100, 150, or 200 English miles, bringing
other Jews, inhabitants of Warsaw, with them; or if they cannot come
so far themselves, they have plenty of friends in the town, who are willing
and eager to go on such a laudable expedition. The persons that come
on such occasions, are always such as think themselves to be very firm
and unmoveable in Judaism, having usually some learned men at their
head, who are to fight their battles. Instances are not wanting, where
such as came at first for the purpose of preventing their brethren from
embracing Christianity, become afterwards friendly disposed and in-
clined to the truth.
The Society at present occupies four stations in the kingdom of
Poland. The Revs. F. W. Becker, J. C. H. West, and A. J. Behrens;
Messrs. Zuckertort, Lenthe, and Naake, are at Warsaiv. Lublin is
occupied by Messrs. F. Rosenfeldt and F. G. Kleinhenn. Messrs. J. G.
Lange and T. W. Goldinger are stationed at Suwalki ; and Messrs. S.
Deutsch and J. J. Waschitscheck at Zgierz.
Prussian ^olantj.
It has been truly said, that the province of Posen is like a rich but in-
completely worked mine, in the eye of the Jewish missionary. Here
are 80,000 Jews in every stage and gradation of belief and spiritual
knowledge, pondering and fermenting in their minds, hoping, seeking,
doubting, trusting, either to be guided by influences of happiness and
trutli long lost to Israel, or else to be doomed to perish, and drawn
away into the fatal torrent of Infidelity.
Rabbinism here, like all ancient superstitions, is tottering to its fall,
the conflict is between Christ and Antichrist, and the transition is
PRUSSIAN POLAND. 403
either to life-giving Christianity on the one hand, or to hopeless
Infidelity on the other.
When the London Society's missionaries first visited Posen, in the
year 1822, the sensation caused thereby amongst the Jews was so gi'eat,
that the aid of the civil power became necessary to protect them from
being suffocated, amidst the crowds that flocked to their lodgings, to
converse upon the Christian religion, and to obtain books and tracts.
The duchy of Posen has ever since presented one of the most interest-
ing fields for missionary labour; especially as regards the opportunities
for public preaching to the Jews. Great numbers have generally
attended the churches, when on the Jewish Sabbaths the missionaries
have visited those places where pulpits have been at their disposal for
addressing the children of Abraham.
Posen contains 6,828 Jews; Fraustadt about 800; there are about yOO
Jews in Wollstein, which is twenty-three English miles from Posen ;
in Lissa, about ten miles off, 4,000; in Rawicz, twenty-eight miles
off", about 1,600 ; in Krotoschin, about forty-five miles off, 2,000 ; in Borck,
thirty-two miles off", about/OO ; inGratz,twenty-eightmiles distant, about
2,000; Bomst, about thirty-four miles distant, 500; Unruhstadt, thirty-
four miles distant, 500 ; Glogau, fourteen miles distant, 1,400 ; and in every
place in the neighbourhood a considerable number are to be found. The
Jews have a rabbi here, he belongs to the Rabbinical class, but is much
attached to many things which the Reformed Jews have introduced.
He preaches once a-month in German. The Jews have a school of
their own. The rabbi instructs the children in religion. Hebrew is
taught from the Old Testament, but no Talmud is used in the school.
In the whole duchy of Posen the schools which are publicly carried on
among the Jews, are conducted upon this plan of excluding the Talmud
and Jewish commentaries from the system of instruction. "NMien the
Jewish children learn these things, they are obliged to learn them in
private lessons out of the school. In many of the above-mentioned
places, there are rabbies to be found who are advocates for the Talmud,
but they are obviously losing their influence more and more every day.
Much good may be expected to result from the Jewish elementary
schools now established in every town in the province ; a considerable
section of the masters of these schools are intelligent Jews, whose faith
in the inspiration of the ancient Hebrew writings is unshaken ; who
teach Christianity to the children as a matter of history ; and who have
no faith in the Talmud.
Frankfurt-on-t he-Oder, which derives its importance as a missionary
station, chiefly from its proximity to the Duchy of Posen, contains
about 1,000 Jewish inhabitants, and will always be interesting
to those who concern themselves in the welfare of the Jews,
from the circumstance of its three great annual fairs, to each
of which from six to ten thousand Jews regularly come up from
various parts of Europe; so that during the continuance of the
fair the city appears to be suddenly transformed into an ancient gather-
ing-place of Israel, the crowded streets of which are beset with Jews of
many nations, from the primitive, bearded, fur-clad Jew of Poland and
Russia, down to the smooth-faced modernized Israelite of Berlin. At
these fairs the missionaries regularly preach a sermon on the Satur-
days, which has often been attended by 200, .HOO, and once even as
many as 800 Jews. The Rev. J. C. Hartmann, who occupies this
station, visits also a great number of places, both in the Grand Duchy
of Posen and other parts of Prussia.
The Rev. J. H. Graf, who is stationed at Posen, has obtained
from the authorities the use of the garrison-church, for a
weekly service to the Jews; and he frequently addresses
the Jews also from the pulpit in other towns of the Duchy.
404 HISTORICAL SURVEY.
He states that he has observed a change during the last year, as
regards the manner in which the Jews are accessible to the mis-
sionary. Formerly but few Jews attended the churches when sermons
were preached to them, but they often came in crowds to the mis-
sionary's lodgings, to enter into discussion on religious subjects. Now,
the reverse is the case, and the churches are generally very well
attended by Jews when the missionary preaches, while generally but
few visit him for the purpose of controversy. An increasing number of
the parochial ministers have been willing to allow the missionaries the
use of their pulpits to address the Jews.
The missionary at Posen likewise devotes much time to the
superintendence of the schools for Jewish children supported by the
Society. There are eight schools in the Grand Duchy of Posen, where,
on an average, 400 Jewish children have been instructed in the truths
of Christianity, at an annual cost of 300^. ; viz., at Posen, Margonin,
Schlichtingsbeim, Storchnest, Inowraclaw, Rogazen, Kempen, and
Samoszyn. These schools constitute a most interesting branch of the
Society's labours. Notwithstanding much occasional opposition on
the part of the Jewish authorities, they have continued year after year
a witness to the rising generation of the truth as it is in Jesus. The
attachment to the schools, manifested in many instances by the
children themselves, affords proof that the labour bestowed upon them
has not been in vain ; and the accounts of their conduct and progress
in knowledge are, upon the whole, very satisfactory. Though at times
the attendance at one school has decreased, or another has been
entirely deserted, the one has very soon again filled, and the other has
been re -attended in greater numbers than before. The success of the
schools has been found to depend very much on the faithfulness of the
teachers. Wherever their conduct is exemplary, and they teach the
children faithfully, the Jews prefer them to the teachers of their own
religion ; if, however, the choice of the teacher prove a failure, the
school immediately suffers from it. It is a cause l^or thankfulness that
the present teachers in the schools are pious, faithful, and able men,
who are sincerely attached to the children under their charge. Where
the teacher possesses the love of the children and the confidence of the
parents, the hostility of the opponents of the schools is generally of
very little effect.
Cracow was until the present year (1847) an important station of the
London Society. In Kazimir, the Jewish quarter, their number is
estimated at 22,000 ; in the whole, formerly free, territory of Cracow,
there are about 10,000 more. The wretched confined streets which
contain dwellings inhabited by the bulk of the Jewish population who
are crowded together in this town, form a striking contrast to the
ample and spacious thoroughfares in other parts of the town. The
thousands of poor Jews who reside here are remarkable for their
extraordinary activity and indefatigable exertion in following those
uncertain but laborious occupations, by which they obtain a precarious
subsistence. With restless and eager endeavour, with anxious and
unremitting care, they toil from early in the morning till late at night
for their daily bread. They know but little of Rabbinism, and still less
KONIGSBERG. 40o
of Christianity. The Polish population is fearfully corrupt, sitting in
the darkness of Romanism. In such a place the missionary has no
easy task before him. The Jews will hardly understand him, and the
nominal Christians around, will show but little sympathy for him, —
will often rather retard than help him.
Cracow was first occujjicd as a station of the London Society in the
year IS'S.i, and was for si.v years the scene of Mr. Iliscock's faithful labours,
amidst great hardships and dilticnlties. The political troubles, of which
Cracow soon after became the scene, not only interrupted the
missionary work, but placed Mr. Iliscock's life in the greatest jeopardy;
he being, like all foreigners, an object of suspicion, and in constant
danger of assassination. He resolved, however, to remain at his post,
and was graciously preserved amidst all perils, until the occupation of
the city by the three great powers; which, by restoring trancpiillity,
enabled him to restimc his zealous labours. It was not an unusual
thing with him, to commence his intercourse with the Jews at si.v
o'clock in the morning, and to continue speaking, almost without
intermission, during the whole of the day. His arduous exertions,
connected with the hardships peculiar to the country, very often
seriously affected his health. Both from him and his successor, the
Rev. L. Hoff (who were joined by Mr. C. J. Behrens), many of the
house of Israel have thus heard the Gospel preached, both in private
and public. A considerable number of Jews have been received into
the Church of Christ by baptism, through the instrumentality of the
missionaries; and besides the large number of Scrii)tures and tracts
circulated at that station, many have been forwarded from the station
into countries which are inaccessible to missionaries.
Cracow itself has now been included in the number of the latter, in con-
sequence of the town and its territory having, on Nov. Ki, 184ti, been in-
corporated with the Austrian Empire. Before that event took place, the
Society's missionaries, the Rev. L. Hoff and Mr. C. J. Behrens, enjoyed
the i)rotection and countenance of the Russian and Prussian residents ;
whose kind offices proved on various occasions of great service to the
Mission. The missionaries were e.vposed to no small danger and alarm
during the Polish insurrection, which broke out in Cracow towards the
end of February ; but they were mercifully preserved in the midst of
death and destruction. During oiic of the most trying moments of that
time Mr. Hoff was privileged to administer the sacred rite of baptism to
the wife and four children of a converted Israelite, resident in Cracow.
When Cracow had become an Austrian province, the protection above
alluded to was necessarily withdrawn, and the missionaries before long
received a notification, that as foreign missionaries are not permitted
to reside in the Austrian dominions, their further stay could not be
allowed.
The Committee were thus under the painful necessity of selecting
another station, and were led to fix upon Ratibor, in Silesia, as Mr.
Hoff's present residence.
iiomgsfterg.
The Konigsberg Mission was first established by the Rev. J. G. Berg-
feldt in the year 1827. For fifteen years he enjoyed very extensive op-
portunities for preaching the Gospel, and for distributing the Scriptures
\{)'^ HISTORICAL SURVEY.
among the Jews. He was privileged to be the instrument of admitting
a considerable number of Israelites into the Christian Church by
baptism. Konigsbcrg contains alone 1,600 Jewish inhabitants, and is the
chief town in the province of East Prussia, which contains about 6,000.
The importance of Kijnigsberg as a missionarj' station is, how-
ever, by no means confined to the means of access which it affords to
the Jews who reside in the town itself, or the neighbourhood. The
missionary has opportunities for preaching the Gospel to the great
numbers of Jews who come here for the purpose of commerce,
especially from the Russian dominions. Many of these have been
known to make it their special object, when coming to Kunigsberg, to
call on the missionary for the purpose of purchasing copies of the Word
of God, in order that they might take them home to their families.
There is probably less opposition to missionary work in Konigsberg
than anywhere else. The resident Jews are liberally inclined, and the
foreign Jews are much more disposed to converse with a missionary
there than they would be at home, surrounded by their relations and
acquaintances. Vast numbers of the descendants of Judah heard the
Gospel faithfully and earnestly preached by Mr. Bergfeldt, until he was
called to his rest, in the year 1843.
The Rev. C. Noesgen has since occupied this station, and
states that he finds among the Jews an increasing desire to
obtain the New Testament. One Russian Jew told Mr. Noesgen,
that many Jewesses ask their husbands, on their" return home,
for books from the missionary. One Jew, who had got a
copy of the "Old Paths," said, "By means of this book you have
brought the Jewish women over to your side ; but it is a good book,
and you are quite right in saying that woman has also an immortal
soul." Most of the copies of the Scriptwres and other publications
thus disposed of, have found their way into the Russian dominions ;
and this, notwithstanding a very high duty, almost tantamount to pro-
hibition, is now charged by the Russian Government on the importa-
tion of such books. Above 1,500 copies of the holy Scriptures have been
circulated at this station in one year, among which number were 400
New Testaments. And, although the number of copies distributed has
varied considerably in different years, and has been diminished during
the prevailing scarcity, the continued demand is a sufficient proof that
there exists an earnest desire after the truth. Many have also
expressed themselves to that effect, and informed the missionary that
numbers would come and apply for instruction and baptism, if it were
not for the difficulty of obtaining passports from Russia.
Daxzig has been frequently visited by the Society's missionaries,
during the last twenty-three years, and a school for Jewish children
was established there in 1828 by the Rev. M. S. Alexander, afterwards
Bishop of Jerusalem, then missionary of the Society to the Jews at
Danzig, together with the Rev. W. Ayerst. This school continued to
flourish for several years, and was at one time attended by ninety-four
Jewish children, but at length it met with great opposition from the
influence of a few individuals who have been incessant in their
endeavours to prevent its usefulness.
BERLIN. 407
Danzig, being situated near the mouth of the Vistula, is visited
during the summer by numbers ot Jews from different parts of Poland
and Galicia, who are frequently employed as agents in carrying on the
trade in corn, and have the charge of the vessels in which it is brought
to Danzig from different parts of the interior. Though the state ot the
Jews in the town itself does not offer great encouragement to the mission-
ary, he has many opportunities of preaching Christ to the strangers from
different parts of Poland and Galicia, who in their own homes have,
in many cases, never been visited by a missionary. To a Polish Jew,
the subject of Christianity may be easily introduced; whatever preju-
dices the Talmudical Jew may have against the Gospel, he still is
generally very willing to enter uito controversy, to receive and read the
books which c.vplain its principles ; but the Jews resident at Danzig
are too much under the dominion of worldly riches or Rationalism to
be accessible on matters connected with their eternal welfare, and
many of them, alas ! prefer living without any religion, to hearing
about a God and a Saviour. Several, however, of the native Jews have,
when meeting the missionaries at a distance from their home, wiiere
they ceased to be influenced by their brethren, proved much more
accessible, and shown a willingness to discuss New Testament subjects.
Respecting the missionary journeys, undertaken in the course of the
summer, by the Revds. H. Lawrence and E. M. Tartakover, the former
states : —
"We enjoyed immense opportunities of preaching Christ, not so
much to disputatious as to listening hearers; and we are looking for-
ward to spring, to resume this interesting branch of missionary labours.
True, indeed, the same friendly feeling and spirit of inquiry were not
uniformly to be met with ; we had not only Talmudical superstition to
contend with, but also indifference and Rationalism ; and the truth
compels us to state, that this last had derived considerable strength and
support from the tenets now entertained by many Christians, both private
and public. However, there were not wanting those who could find
pleasure in sitting and listening to thetruths of the Bible, and who could
repeat their visits for that purpose. And it was not amongst the least
of our encouragements, to find that some had been with our prede-
cessors, whose labours had prepared the way for us. The reception we
met with was even much better than we had reason to expect, con-
sidering the progress of Infidelity amongst Christians, and the extent
to which it has affected a large proportion of the sons of Abraham. On
referring to our accounts of the Bibles and New Testaments, "Old
Paths," and other books circulated, at home and on our journeys, we
are happy in being able to state, that nearly as many again were disposed
of as in former years. May the Lord of the harvest bless the seed which
has been cast upon the waters, that it may be found after many days I '
mttim.
Berlin was visited on behalf of the London Society in the year 1818,
by the Rev. L. Way, who in that year left England, with a view of as-
certaining, by personal inquiry and investigation, the state of religion
among the Jews abroad, and of endeavouring to diflfuse among them,
as opportunity might occur. Evangelical light and knowledge. From
408 HISTORICAL SUEVEZ.
that period the Society enjoyed the valuable aid and patronage of Sir
Geo. H. Rose, the British Minister at the Court of Prussia; and,
chiefly through his endeavours, a Society for promoting Christianity
amongst the Jews was established in Berlin, in the year 1822, under the
express sanction of his Prussian Majesty. Several years, however,
elapsed before a missionary was permanently appointed to this station
by the London Society. The services of Professor Tholuck, a gentleman
ot piety and most extensive learning, especially in the Oriental lan-
guages, were in the meantime engaged for the purpose of acting as its
representative in that city. He commenced a periodical work in Ger-
man, entitled, "The Friend of Israel," prepared tracts on the Jewish
subject, delivered in the University public lectures on Rabbinical
literature and divinity, and printed an edition of select passages, taken
from the ancient and important cabalistical work, the " Sohar." In the
year 182fi, he was appointed by the King of Prussia to an important
and responsible situation in the University of Halle, but continued to
act as the Society's re])resentative in the Prussian dominions, and
occasionally to visit its stations, for several years.
But, although the Society had no missionary regularly stationed at
Berlin until the year 1832, yet many of its agents visited that capital.
Thus, in the winter of 1830-31, the Rev. A. M'Caul resided there for
several months, and had much intercourse with the Jews. Several
hundred converts were received into the Church of Christ by baptism ;
and the want of a minister, whose special care it should be to watch
over their spiritual welfare, was deeply felt.
In the year 1832, the Rev. W. Ayerst was invited to deliver public
lectures in this city, on the great question at issue between Jews and
Christians. He commenced the lectures, which were under the im-
mediate sanction of the King of Prussia, in January, 1834, and con-
tinued to reside at Berlin until 1837, and had the satisfaction of
seeing that every lecture was attended by a greater or less number of
Jews, who listened to the arguments adduced in favour of the truth.
200 Jews and Jewesses applied to him during that period for religious
instruction as a preparation for a public profession of Christianity ; and
although the instruction was not continued for any great length of time
in some cases, and in others was interrupted, owing to their being
obliged to leave Berlin, forty-two adults were baptized in less than
three years. The lectures were continued by the Rev. C. Becker and
the Rev. C. W. H. Pauli, who afterwards occupied this station. The
latter baptized forty-one Jews in two years and a-half. In the whole
Prussian dominions 2,200 Israelites were baptized from 1822 to 1840.
The number of proselytes in Berlin itself has, by the Jews themselves,
been estimated at 2,000.
Berlin is on many accounts one of the most important stations for a
Jewish missionary. The monarchs of Prussia are amongst the fore-
most and the warmest of the friends to the promotion of Christianity
amongst the Jews. The barbarities which disgraced the middle ages,
and which have continued even to later times, have here been some-
what forgotten. For many years abetter feeling has prevailed; that
intercourse which ought to be found everywhere between Jews and
Christians has been in some measure restored, and this has had no
small influence in removing, in a great measure, the prejudice and
misunderstanding which often render it almost impossible to converse
with Jews on a friendly footing. The missionary here, more than
anywhere else, finds opportunities for intercourse with Jews of educa-
tion and learning, as many come here to pursue their studies at the
University, or at other ])ublic seminaries and institutions. The great
number of converts in Berlin, and the influence which it has on the
BERLIN. 409
provinces, point it out as the great centre of missionary exertion in
Germany.
Berlin may also be considered as a central point from whence the
modern movements in reform among tiie Jews proceed. The wealth,
respectability, and intelligence which distinguish many of the Berlin
Jews, naturally give additional importance to everything which trans-
pires among the members of that community. They have for several
years past been distracted by the conflict of party. The Reform party
have proposed to keep both the Saturday and also the Sunday as days
set apart for religious service; they have introduced a new Liturgy lor
the most solemn festivals; and many Israelites in Berlin, who had
long ceased to join the synagogue, were induced to attend Divine
service as celebrated by that party. The Reform Association has
lately completed its arrangements respecting the appointment of a
preacher. Dr. Holdheim has been engaged to officiate, with a stipend
of 2,000 dollars (,'500/.), and an agreement has been entered into, that if
the Association be dissolved, he is to receive a pension of 1,000 dollars
for life. In order to secure the latter condition, 17,000 dollars have
been subscribed to form a standing capital.
Dr. Holdheim has distinguished himself as the advocate of the most
extensive and sweeping reforms in the services of the synagogue. He
is an advocate for relinquishing the observance of the last day in the
week as the day of sacred rest, and advises his Jewish brethren to hold
their religious assemblies on the first day, as more convenient than the
seventh. Among other reasons for this change, he observes that the
Jews have long been accustomed to substitute jarayer for the anciently
instituted sacrifices, and that changes must be made to suit the
necessities of the times. The congregation over which Dr. H. has
been appointed to preside, seems to be ready to enter fully into his
views. Their service is, for the most part, in the German language.
There is no kind of chanting, as is usual in Jewish synagogues.
In the meantime the other party has not been idle. The large
synagogue, which has hitherto been the chief place of worship for tho
Jewish community, was built more than I.'IO years ago, and is by no
means sufficient for the accommodation of those who wish to attend.
It is said, that since sermons have been preached in German, the
number of those who take part in the services of the synagogue has
greatly increased, and the congregation now numbers 7,000 members.
A circular, nskiug for subscriptions to build a new house of prayer,
was issued on March '26, 184(j, and on the first day 10,000 dollars werf
subscribed, and within a very few days of the proposal becoming
known, the sum amounted to 70,000. They intend to expend a mu(;ii
larger sum, as appears from the fact that they oft'ered to give 40,000
dollars for the purchase of a site on which to erecit the edifice.
So great is, and has been, the liberality of the Jews in Berlin, so
earnest their zeal in caring for the interests of their community, that
the old synagogue possesses a fixed capital amounting to no less than
1,1.^2,41,') dollars, and an annual income arnouriting to 110,480 dollars,
not including the annual subscriptions paid by individual members of
the synagogue, which amount to nbout 40,0(iO dollars yearly.
During the year 184(i, a new place of worship was opened, in con-
nexion with the London Society's Mission in Berlin, and has answered
the expectations entertained of its usefulness in placing the Mission on
a better footing. A considerable number of proselytes form part of
the regular congregation, and a great number of Jews have on various
occasions attended.
The Rev. R. Bellson, who now occupies this station, entered upon
his duties in May, 1844. In the following year he was joined by the
410 HISTORICAL SURVEY.
Rev. B. W. Wright, who has since devoted a considerable portion of
his time to missionary journeys in dift'erent parts of the Continent. A
missionary tour which he, in the beginning of the present year (1847)
undertook, in Pomerania and Brandenburgh, much exceeded his ex-
pectations in success, particularly in the interest excited in the clergy,
with the pious and venerable Bishop of the province at their head.
Mr. Bellson conducted, for about two years, the publication of a
monthly periodical published in Berlin by the Society, entitled,
" Records of Israel's State and Prospects ; " which had for its object to
promote an interest on the Continent in the great cause of Jewish
Missions, and to correct misapprehensions and misrepresentations
on the subject of those efforts : to give information concerning the
missionary work among the Jews ; to give treatises on Messianic
passages of the Old Testament; to discuss Christian and Jewish
doctrines ; and to devote attention to Jewish history and literature.
At an early period of the Society's foreign operations, the Committee
directed their attention to the Rhine countries, which contain a large
number of the children of Abraham. In this district the Jews are not
congregated together in such large masses, as in some other parts,
which are open to the labourers of the Society ; but they are scattered
in smaller numbers through most of the villages and towns. For this
reason the station occupied by the Society in that district has
repeatedly been changed. Mr. Stockfeld, who entered upon the mis-
sionary work in the year 1825, has resided successively at Horstgen,
Cologne, Neuwied, and Creuznach. His sphere of labour has extended
over a considerable tract of country bordering upon the Rhine, and he
has chiefly devoted himself to the work of circulating the pure Word of
God amongst the Jews, in order to prepare the way by the reading of
the Old 'Testament for a willing perusal of the New. He has
frequently found that they ask for other books, after the Scriptures
have been received and read. During five years he circulated nearly
12,000 copies of the Holy Scriptures, either in whole or in part, among
the Jews, and has been mainly instrumental in introducing the Hebrew
and German editions of the Word of God, published by the London
Society, into the Jewish schools in Westphalia and the Rhine countries,
where they are now in general use, although in some instances the
Rabbles have issued prohibitions against them. By many of the
Jewish teachers in that neighbourhood the New' Testament is
now diligently read, and has opened their eyes to the errors of
Judaism. The conversations held with them have been particularly
interesting and encouraging, as giving proofs of a spirit of inquiry
having spread among a class of persons, who, from their station, cannot
but exercise a very considerable influence over the rising generation
in Israel.
When Mr. Stockfeld first commenced his missionary labours, very
few of the local clergy took an active interest in the cause of Jewish
Missions ; now, on the contrary, he is most eflfectually assisted by
the ministers of the Gospel within his sphere of labour. Several
Societies have lately been formed in that part of Germany, for promot-
ing Christianity among God's ancient people.
CREUZNACH. FUANKFURT-ON-THE-MAINE. 41 1
Ninety-three Israelites were baptized in the Rhenish provinces,
in the Protestant Church, from the year 1826 to 1844, inclusive.
The " Old Paths " have been very extensively circulated throughout
Mr. Stockfeld's district ; the demand for that work is increasing, and it
has, in a remarkable manner, attracted the attention of the Jews. One
Jewish teacher, after expressing the great value put by him upon the
" Old Paths," declared to the missionary his conviction that that work
had produced the present great movement among the Jews ; and
that, although there was as vet much that is objectionable in that
movement, yet, by means bt" the " Old Paths " which had already
paved the wju' so tar, the knowledge of the truth will increase more
and more. The circulation of this work has in many places been
actively promoted by the Jews themselves. One Jewish teacher
informed Mr. Stockfeld that he could not yet openly circulate the work
among his congregation, but by introducing passages from it in the
lectures delivered by him every Sabbath, he instructs his hearers in
conformity with it. Another teacher stated, that his copy of the " Old
Paths " had circulated among so many, and been so diligently studied,
that he was obliged to have it re-bound ; adding, " Such an instructive
and valuable hook must not be spoilt."
dFranfefurt'on^tijC'Haame.
It is not easy to determine the time when the Jews first settled at
Frankfurt. It seems, however, probable, that a considerable number
were to be found, before the destruction of the second tem])le, among
the inhabitants of Worms, Mainz, and other towns on the Rhine, which
were occupied and fortified by the Romans. Several historians speak
of Jews as having resided at Frankfurt, for more than a thousand years;
and one, particularly, mentions the sixth century, as a period when
they were to be met with in this tovvti.
The Jews at Frankfurt were for centuries subjected to many
restraints, and deprived of many of the civil privileges enjoyed by
their fellow-citizens. They were compelled to wear a cap, or hat, of a
peculiar form, and during the great annual fairs or markets, an
additional badge of distinction. On Sundays and festivals, the gates of
the street, to which they were confined, were never unlocked. When
they went into the market, they were obliged to purchase every article
which they touched. They were not allowed to employ Christian
servants or nurses. They were prohibited following many kinds of
trade. Only six Jews, from other places, were allowed to settle in
Frankfurt in one year, and only twelve marriages were permitted
among them, during the same space of time.
But notwithstanding these, and many other disadvantages, under
which they laboured, they seem to have found themselves more secure
in Frankfurt than in many other places, where far greater evils
awaited them, with scarcely any prospect of relief ; and to have been
anxious to avail themselves of the limited privileges enjoyed there.
The hope of finding some security from those dangers to which, in
many places, they were exposed in all their violence, is the reason why
the number of Jews in that town has always been very great. On
some occasions, indeed, the bigotry and hatred of the common people
led to the most fearful excesses, and many poor Jews were murdered
T 2
412 HISTORICAL SURVEY.
during the tumults thereby occasioned. But still we are told that as
soon as the temporary excitement had passed over, the magistrates
were willing again to afford them protection, and thus the Jews con-
tinned to inhabit Frankfurt.
During the present century, many of the ancient restrictions have
been done away. The Jews can now reside in every part of the tow n,
and carry on every kind of trade.
The Jews of Frankfurt-on-the-Maine are divided into different
classes. One consists of the so-called orthodox Jews, those belonging
to the old synagogue, among whom, however, a schism has lately taken
place, on occasion of the appointment of a rabbi; since which time
great changes have been made in their synagogue service. Another
class is the " Reform-Verein." Their creed, which must be subscribed
to by all who join them, declares the Jewish religion to be capable of
an unlimited improvement; the Talmud to have no authority with
them ; a personal Messiah, and restoration to Palestine, to be neither
expected nor wished for. They wish also to do away with circum-
cision. There is a third class, generally called " Tempelaner," who
serve as a kind of bridge, leading from the superstition of Rabbinical
Judaism, to the infidelity of the " Reform-Verein," and many of them
also joined that sect as soon as it was formed.
The importance of Frankfurt as a missionary station is very great,
especially as regards travelling, from its central position. Thousands
of Jews come there from Nassau, Hesse Cassel, Hesse Darmstadt,
Hesse Homburg, Prussia, Bavaria, &c. The jurisdiction of Frankfurt
does not extend far beyond the walls of the town ; in half an-hour's
walk it is easy to enter four different countries, which have as distinctly
different laws as England and France. Thus, for instance, in Darm-
stadt, it is a crime, punishable by imprisonment, to give a tract; in
Cassel, it is as free as in England, &c.
Offenbach, which is near Frankfurt, was for many years the abode of
Mr. J. D. Marc, one of the oldest missionaries of the London Society.
In the year 1820, he found such extensive opportunities for usefulness
among the Jews in that neighbourhood, that in the course of three or
four years ninety baptisms took place, besides some children, who were
baptized with their parents.
From 1829 to 1833, Mr. J. C. Moritz was stationed at Frankfurt, and
besides proclaiming the message of salvation to the Jewish inhabitants
and visitors in that city, journeyed with much encouragement through
some parts of Bavaria, Wurtemberg, Baden, and other neighbouring
territories.
In 1838, Frankfurt became the station of the Rev. W. Ayerst, who
resided there for about two years. During that time he carried
through the press a translation of the " Old Paths," in the German
language ; and this work has since been very widely circulated on the
Continent. On the several journej's made by him in the neighbouring
country, he found easy access to tiie Jews. By many whom he met on
these excursions, he was afterwards visited at Frankfurt ; and had
good reason to hope that the seed scattered has not been lost.
In the beginning of the year 1840, Mr. Ayerst was joined by Mr.
Davenport, who, during the four preceding years, had laboured in
Prussian Poland. He was diligent in improving every opportunity for
intercourse with the Jews, but had been afflicted for several years with
the complaint which at length terminated fatally ; for, although he had
been able at intervals to undertake missionary journeys, and hopes
were entertaineil that he would still be restored to vigorous health, he
was removed by the hand of death from this world on Feb. 9, 1842. It
had likewise pleased God to remove Mr. Marc from the scene of his
PRANCE. 413
earthly labours a short time previousl}'. Mr. Marc was by birth au
Israelite, and zealously devoted to the great cause in which he was
engaged ; although, during the last few years, he suffered under severe
bodily affliction, which considerably interfered with his active exer-
tions. He died on Dec. 22, 1841.
The Rev. T. E. Hiscock had, in the year 1841, removed from Cracow,
where his health had greatly suffered, to this station ; and he felt great
delight in making short missionary journeys during the summer. He
visited the synagogues on the Jewish Sabbath, in which he was
assisted by ]VIr. H. Poper after the death of Mr. Davenport. His
health, however, became at length so seriously impaired, that he was
compelled to return to England, where a peaceful death terminated his
sufferings, on Oct. 10, 1844.
Mr. Poper continues to reside at this station, and has been well
received on his visits to the Jews in the neighbourhood, especially by
several of the Jewish teachers.
As regards his intercourse with the Jews at Frankfurt itself, Mr.
Poper states, that since the recent religious commotions among Jews
and Christians, which have resulted in the formation of the communi-
ties of the "Jewish Reformers," the "New Catholics," and the
" Friends of Light," he finds even some of those who formerly
were quite unwilling to converse on religious subjects, now enterinti;
freely into conversation with him, of the things which make for
their eternal happiness. Mr. P. mentions a conversation which he
had with a Jewish teacher, respecting the late assembly of rabbies at
Breslau, on which occasion the teacher said, " I have much more regard
for your doctrines than for those propagated by this assembly of rabbies,
seemg that yours are founded upon the Bible, and theirs are built upon
human notions."
^France,
The Jews in France, like those of other countries, are divided among
themselves. One of their own nation tells us that there are three distinct
parties among them, which he thus enumerates: —
1. The pious Jews, constitute by far the majority. This party includes
the mass of the old Jews, and nearly the whole Jewish population in the
country and in the small towns. They are violently opposed to every
kind of reform.
2. Those who are indifferent to religion, form the majority of the
youth in the large towns ; a few of them are also found among the old
and the young in the country. This party is content to let things
remain in their present state.
.'}. The Reformers are the least numerous party. They are chargeil
by their opponents with placing their material interests above religion
in their estimation.
Some idea of the number and importance of the Jewish population
in France, may be formed from the circumstance, that the F'rench
Government pay towards the support of the synagogues and ministers
of religion among the Jews the sum of 170,000 francs annually;
including a salary of (),000 francs for the chief rabbi of the central
consistory, 3,000 francs for the chief rabbi in each province, various
salaries for the rabbies who preside over different congregations.
414 HISTORICAL SURVEY.
and 10,000 francs for the Rabbinical central school ; 8,000 for the COTJ-
sistorics, and 15,000 for expenses in building synagogues, &c.
No less than four different periodicals are regularly published in
France, for the discussion of questions relating exclusively to the
religion and interests of the Jews.
France has, for many years, been one of the most difficult fields
of labour. The missionaries to the Jews in this country have had to
cultivate a stony soil, and frequently to mourn over despised argu-
ments and ineffectual exhortations and remonstrances. The Society
has had two stations in this district, Strasburg and Metz.
Stra.sburg was first occupied by the London Society in the year 1826",
and has presented an important sphere of missionary labour, especially
on account of its contiguity to the numerous Jewish population in
Alsace, Baden, Wiirtemberg, and Rhenish Bavaria. Alsace has been
repeatedly visited by the missionaries ; although, on account of the
great ignorance which prevails among the Jews here, the reception
they met with has often been discouraging. There are 30,000 Jews in
Alsace, 11,000 in the Duchy of Baden, 11,000 in the kingdom of Wiir-
temberg, and 1.5,000 in Rhenish Bavaria. In the three latter countries
the missionary efforts have met with much encouragement.
The Rev. J. J. Banga was the first missionary of the Society at Stras-
burg, and was joined in Nov., 1828, by the Rev. P. J. Oster, and in 1832
by the Rev. J. A. Hausmeister. Mr. Banga was removed by death in
18.34, and soon after Marseilles became Mr. Oster's station. The Jews
in Switzerland had also occasionally been visited by these missionaries,
and Mr. Oster, in particular, employed much of his time in preaching
the Gospel to the Jews in various towns in the French territory, such
as Paris, Metz, Colmar, Montbeliard, Besanyon, Lyons, Avignon, Mar-
seilles, Nismes, Montpelier, Toulouse, &c. He found the French Jews
much less accessible after the revolution in 1830, as they felt them-
selves free to oppose Christianity openly, as nothing but folly and
vanity. Xt Marseilles, however, he was from time to time visited by
many Jews, and his attention was particularly turned to a class of
Jews, who, at that time, were in the habit of coming to that place in
considerable numbers from Morocco, for purposes of commerce, and
who were glad of the opportunity of furnishing themselves with copies
of the Word of God. He reported in Sept., 1834, that he had sold his
whole stock of Hebrew Bibles to the Morocco Jews, and that if he had
had twice or three times as many, they would have been sold, and
carried to Africa.
In 1835. Mr. Oster was stationed at Metz, which, with its larger
Jewish population, seemed to offer a more promising sphere. That
place had already, in 1828, been visited by the Rev. A. M'Caul, on
which occasion he found several Jews in possession of Scriptures and
tracts, received originally from the Society, which had come into their
hands by circulation among the Jews themselves. In the year 1839, a
new and important field of labour was opened to Mr. Oster among the
French Jews, at the time when he began to complain of the want of
opportunities of personal access to them. The discussions which at
that time prevailed among the Jews in France, on religious subjects,
afforded a favourable opportunity for the Christian missionary to enter
the controversy. The publication of the " Old Paths " in French, and
other tracts proved very seasonable.
After fourteen years' labour in the cause, Mr. Oster resigned the mis-
sionary office ; and since that time Strasburg has remained the only
permanent station of the Society among the French Jews. Mr. Haus-
meister had, in 1838, been joined by Mr. Goldberg, one of the early
converts of the Society, who had laboured for eighteen years previously
AMSTERDAM. 415
among his brethren after the flesh in Saxony. During fourteen years
of Mr. Hausmeister's residence at Strasburg, eighteen Jews, eleveu
Jewesses, and two Jewish chihhen, have been baptized there.
Mr. Goldberg has continued until the present year (1817) to assist in
the instruction of proselytes, and in missionary journeys ; but his
great age and increasing infirmities have now incapacitated him from
further active missionary labour ; we trust that the Lord will abun-
dantly bless the seed which he has been permitted to sow.
Mr. A. Kuttner visited, during the years 1846 and 1847, the Jews, in
various parts of France, on behalf of the Society, and spent a con-
siderable time in Paris, the Jewish population of which amounts to
2,000 families.
am.?itert)am.
In the autumn of the year 1817, the Rev. L.Way visited Holland ; ho
was accompanied by a Jewish convert. At Rotterdam they had op-
portunities for addressing the Jews from the pulpit, and they had inter-
esting discussions with several at the Hague. At Amsterdam they
found an Episcopal Chapel, which had for some time been without a
resident minister, and they were urged to transmit to the London
Society a proposal, putting into the hands of the Committee the
appointment of a clergyman, who, with the discharge of ministerial
duty to the British Episcopalians resident in that city, should unite
endeavours for promoting Christianity among its Jewish inhabitants.
Although the Committee felt the great importance of this proposal,
considering the large field of missionary labour which would thus he
opened, they yet waited the result of an experiment, liberally under-
taken by the Rev. Chas. Simeon, with respect to the chapel; which,
having hilly justified his expectations, they in the year 1820, entered
into an arrangement with the congregation belonging to that place of
worship, by which the latter were to defray the expenses of the chapel,
while the minister, as a missionary to the Jews at Amsterdam, was to
be supported from the funds of the Society. The Rev. A. S. Thelwall
was accordingly appointed to that situation, which he occupied until
the year 1827, when the very inditt'erent state of his health did not
allow of his continuing his labours. During part of the time he had
been assisted by Mr. Chevallier and Mr. Stockfeld. Although Mr.
Thelwall was not privileged to rejoice over a great number of converts
during the period of his labours in Holland, he was encouraged by the
very decided evidence given in several instances that the seed of
Divine truth had taken deep root in the heart. After Mr. Thelwall had
left Holland, the Rev. Jos. Wolft' and the Rev. J. C. Reichardt visited
that country. They had opportunities for preaching the Gospel to
numbers of Jews, both in public and private.
In 182y, Mr. Lange and Mr. Waschitscheck resided for some time at
Amsterdam, from whence they occasionally visited other parts of
Holland, and in 1832, two missionaries were appointed to this
important station, viz., Mr. Bellson and Mr. Davenport. At the com-
mencement of their labours they had been able to report very
favourably of the readiness of the Dutch Jews both to hear their
message, and to receive the Scriptures. In Amsterdam especially, the
416 HISTORICAL SURVEY.
demand for scriptural instruction was very great ; and the house ih
which the missionary resided was so beset with Jews anxious to obtain
the Scripture, that tlie police were obliged to interfere. Subsequently,
however, they did not meet with that encouragement which their
earlier labours had led them to anticipate, and they left Holland
towards the close of 1835.
A permanent Mission was not again established until the year 1844,
when the Rev. C. W. H. Pauli was appointed to Amsterdam. Thirty
Israelites have been baptized by Mr. Pauli since the commencement of
his labours. From eighteen to twenty proselytes are regular attendants
at the Lord's table. A nucleus of a Christian-Jewish Church has thus
been formed ; and permission having been obtained from his Majesty,
the King of Holland, for the erection of a church in connexion with
the Society's Mission, a new chapel was opened on May 30, 1847, which
bears the name of the "Episcopal Zion's Chapel."
Mr. Pauli writes : —
" The chapel is uncommonly well attended, twice every Sunday.
There never has been held a service yet, but Jews have been present.
" I have had our Catechism in the Dutch printed, and opened the
Sunday-school the fourth Sunday after Trinity.
" The children of our flock enjoy now sound religious instruction, and
are taught how they have to spend the Lord's-day, namely, in the house
of the Lord, in a " Zion's Chapel," where the minister is a Jew, the
clerk a Jew, door-keepers Jews, pew-opener a Jewess, organ-blower a
Jew, the churchwarden a Jew, the occupants of the seats Jews, — but
all, through Divine and undeserved grace, Jews believing in Jesus, the
blessed Messiah, in whom neither circumcision availeth anything nor
uncircumcision, but a new creature."
The number of Jews in Amsterdam is .35,000. They are, as regards
their spiritual state, in a most deplorable condition, from the Rab-
binical bondage, which has kept the mass of the people in the grossest
ignorance. There are but a few schools for the poor; those of the
Polish or German part of them are conducted according to the Rab-
binical system. The Portuguese schools are somewhat better, inasmuch
as the youths are trained up with a view to becoming useful artizans.
But the majority of the poor Jews are driven to earning their livelihood
by cleaning the shoes of the passengers, and buying and selling wares
in the streets. Their ignorance is only equalled by their hostility to the
preaching of the Cross. The Portuguese Jews, some of whom are very
rich, have the finest synagogue in the world, but the state in which the
interior is kept is very little to their credit. The great German Syna-
gogue is somewhat cleaner. All the learning, for which the Jews of
Amsterdam were in ancient times distinguished, has entirely departed
from them. Once this city was renowned for the printing of Hebrew
Bibles and Rabbinical literature, but now nothing but badly printed
Jewish Prayer-books are issued from their press.
Thk Jews of Belgium have been repeatedly visited by the Society's
missionaries. Mr. Oster on various occasions had interesting conver-
sations with many of them. During the summer of 1841, Mr. A. Saul,
the Society's assistant missionary in London, visited Brussels ; and in
consequence of the friends of Israel in Belgium having expressed an
earnest wish that he should continue his eflforts among his brethren
BELGIUM. SWEDEN AND DENMARK. 417
after the flesh in that country, he was appointed the Society's agent at
Brussels, in the beginning of 1842. He continued to reside in that place
until a short time before his death, which took place on Oct. M), 184:5.
He was one of the first Israelites converted through the instrumentality
of the London Society, in whose cause he was a diligent and faithful
servant.
Mr. J. C. MoRiTZ, who now occupies this field of labour, has devoted
thirty years of an active life to the missionary work. From 1817 to
IBSr) he was employed by the late Emperor of Russia to preach the
Gospel to his brethren of the house of Israel ; after which he entered
the service of the London Society, and was desired by the Committee
to make a journey of in(|uiry through Denmark and Sweden during
the snmmer of 1827, for the purpose of obtaining information respect-
ing the Jews of those countries, and at the same time availing himself
of opportunities for promoting the objects of the Society. He proceeded
to Copenhagen, and applied to the late King of Denmark for per-
mission to prosecute his missionary labours amongst the Jews in that
country; the result, however, proved unfavourable, and Mr. Moritz
was, in consequence, compelled to abandon his plans for the spiritual
benefit of his brethren in Denmark ; he, however, spent some time in
Sweden, chiefly remaining at Gothenburg. Here he had been led to
hope that a school might have been established for the poor Jewish
children ; but his views were thwarted by some of the richer Jews,
who immediately formed a plan for the education of those children
amongst themselves, in schools from which all religious instruction was
to be excluded. Writing from Gothenburg, Mr. Moritz said, " I have
visited and sjjokcn to every Jewish family in this town, and distributed
my whole stoclv of tracts to them, amounting to near 300." In a similar
manner he proceeded in other towns, testifying to the Jews, from house
to house, that Jesus is the Messiah. Although, therefore, his prospects
for succeeding in his endeavour to establish himself in his new sphere
of labour proved unpromising at the time, those eflforts will not have
been in vain, by which the Gospel was made known to many hundreds
of Jews, and the Word of God distributed among them.
Mr. Moritz's connexion with the Jews in the Swedish dominions was
again resumed, for a short season, in the year 18;-!,'}; and his residence
was finallv fixed at Gothenburg in 1843, when he endeavoured to renew
his acquafntance with those Jewish families, where he had found an
entrance for his labours during his former residence in Sweden. It
appears from his reports that the message of the Gospel is less accept-
able to the Jews there now than it was in former years, — not so much,
as he thinks, from bigotry and Talmudical zeal, as from a spirit of
perfect indifference, and from their having imbibed the pernicious
principles of the writings of Infidel Christians. He is, however, en-
couraged by occasionally meeting with proofs that his former visits to
that country have not been fruitless. Mr. Moritz has made extensive
nussionary journeys in Denmark and Sweden, during which he visited
every town where any considerable number of Jews reside, and made
a lengthened stay in Copenhagen and Stockholm, as well as at Ham-
burgh. In Stockholm weekly lectures have been delivered to the Jews,
418 HISTORICAL SURVEY.
which were well attended. The Jews having applied in vain to the
Government, to expel Mr. Moritz from the town, or at least to prohibit
his delivering pubhc lectures, their preacher, Dr. Selitjmann, and the
elders of the Jewish congregation, publicly pronounced an excommuni-
cation against all those Jews who should visit the missionary or receive
him into their houses. At Gothenburg, also, lectures have been
delivered, which have been attended both by Jews and Jewesses. His
Majesty, the King of Denmark, and more especially the Queen, as well
as many of the higher authorities, have noticed and encouraged Mr.
Moritz's labours in the most gracious and kind manner ; but there is a
spirit of Infidelity which pervades many of the better-educated, both
among Jews and Christians in Denmark, which often occasions a faith-
ful missionary to mourn over the hardness and indifference of the
carnal mind. Although Mr. Moritz has failed in procuring the King
of Denmark's permission for public preaching to the Jews, no
hindrances are thrown in the way of his quietly pursuing his mis-
sionary labours.
The Jews in Sweden reside almost e.^clusively in four cities, namely,
Gothenburg, Stockholm, NorrkiJping, and Carlskrona. Their number
is estimated at nearly 1,700 individuals. No Jew is allowed to live in
Norway. In the Danish States there are about 15,000 Jews, who are
scattered throughout the kingdom. The largest congregations are to
be found in Copenhagen and Altona; the former consists of 4,000, and
the latter of 2,600 individuals.
In Jiitlaud, the most northern and the largest province of Denmark,
the Jewish inhabitants are very much scattered through villages and
market-towns. Their number amounts now to only about 1,0.50
individuals, as many have recently removed to Copenhagen and Ham-
bxu-gh. In the Duchies of Sleswic and Holstein, there are consider-
able Jewish congregations.
Mr. Moritz's labours in Hamburgh have been above alluded to. The
London Society have at present no missionary stationed in that town,
but its attention has been directed to it from an early period of its
foreign operations, and several of its agents have been stationed there
from time to time. Mr. Moritz resided there from 1834 to 1840. The
Jews in Hamburgh having a control over their own police, and possess-
ing considerable influence, are able greatly to circumscribe a mis-
sionary's activity. In addition to this, the local authorities manifested
a decided opposition to Mr. Moritz's labours. Hamburgh itself is there-
fore not an open field for a Jewish missionary. Preaching in a church
to the Jews is not permitted. A school, conducted by Mr. Moritz and
Mr. West, was put down by the influence of the rabbles.
The Jews in Hamburgh have taken an active part in the religious move-
ment whichhas so much occupied theattention of their nation in so many
parts of Germany. Most of the richer Jews belong to the new
"temple." Nine thousand Jews reside there, besides a vast number
who pass through, from every country in Europe. There are many
proselytes, but no public register is kept, so that it is not possible to tell
the exact number.
HAMBURGH. — BRESLAU. — NORTH AFRICA. 419
SiKCE the year 182.'i, Breslau has repeatedly presented a field of labour
for the London Society's missionaries. Mr. R. Smith, Mr. H. Lawrence,
the Rev. W. Ayerst, and Mr. S. Deutsch, have resided there at various
times. The number of Jews amounts to nearly 6,000. They have
twelve synagogues. Much Infidelity is prevalent among them, and
while many throw off the yoke of the Talmud, there is too much
reason to fear that they are equally ready to disregard the revealed
Word of God. The Jewish community in Ereslau has, during the last
few years, been divided into two great parties, Talmudical and Re-
formed ; and much excitement has prevailed in consequence. The
third Rabbinical assembly was held there in 1840". From the year 1820
to 18.'54 three hundred and forty-seven individuals of the Jewish nation
were baptized in the Protestant Church in Silesia; besides 108 baptized
by the Roman Catholics. Since the year 18.54, Dr. Neumann, himself a
son of Abraham after the flesh, and one of the Professors of the Uni-
versity in that town, has been the Society's agent there. He is most
frequently brought into contact with learned Jews, and young men
who attend the University in that town. His letters bear testimony to
the fact that a spirit of inquiry is everywhere increasingly spreading
among the Jewish nation.
iEort^ Africa.
The London Society has at present no Mission here, but it has in
former times been one of the most interesting fields of labour occupied
by its missionaries.
The Rev. F. C. Ewald, who, from 1832 to 1841, laboured with great
zeal and diligence on the north coast of Africa, stated that there are
300,000 Jews residing in the empire of Morocco alone, and in the
Regency of Tunis from 1.50,000 to 200,000. At Tunis itself, where Mr.
Ewald was stationed, there are 40,000. It was his privilege to proclaim
the Gospel to many thousands of the sons of Abraham during the above
period. Tens of thousands of tracts were circulated, and thousands of
copies of the Bible placed in the hands of the Jews, by whom they
were most eagerly sought after. In reading his journals, we cannot
contemplate without emotion the affecting sight of the missionary
preaching salvation through the name of Jesus m the wretched village
of Menzel, on the wild shores of Gabis, in Northern Africa, where the
Jews had never so much as heard of the Gospel, but where the general
cry was, " Give me a Bible; give me a Bible; here is the money for it ! "
— so that he could not reserve one for other places : and at Shara, and
in the Island of Gerba, and at Tri])oli, the poor Jews cried out for the
Word of God like children perishing for hunger.
In the year 1840, Mr. Ewald was joined by Mr. H. London, who,
however, was soon after seized by a dangerous disease, and died after a
few days' illness.
In June, 1844, Mr. A. Levi arrived at Mogadore, and met with great
encouragement at the outset of his missionary labours, which, how-
ever, received a painful check from the breaking out, during the
420 HISTORICAL SLRVEY,
following month, of the war between France and Morocco. At the
bombardment and destruction of Mogadore, its Jewish inhabitants
were massacred, plundered, or carried into captivity, by the lawless
tribes of the surrounding country ; many perished houseless and des-
titute, overcome by terror and starvation; 4,000 were scattered abroad
over the face of a wild country, without any place of refuge, food, or
clothing. To many of those who were thus doomed to perish, the
Gospel had been preached, a« it were, in the last hour ; and let us hope
that the message of salvation was not sent in vain.
Mr. Levi subsequently laboured at Tangiers and Oran, until the ycar
1846.
THE LONDON SOCIETY'S INSTITUTIONS
AT PALESTINE PLACE.
A WELL-KNOWN and highly-esteemed Protestant clergyman in Ger-
many, Dr. Earth, on his return from a visit to England, thus expressed
himself: —
" Amongst the immense number of the inhabitants of London,
few are acquainted with the miracle which is being performed in the
midst of them. They scarcely know that at one of the extremities of
this vast city, there exists a place called Palextine-place, nor do they
know what passes there. For one who has, like myself, contemplated
with my own eyes this wonderful work of God, it is impossible to
conceive the objections that can be made to the conversion of the Jews.
The place, surrounded by a wall, seems like a small town, entirely
separated from the immense Metropolis, of which it forms a part, lii
the middle stand the church and the schools, and on each side are neat
houses and their gardens ; at a little distance it looks like a country
seat. A Hebrew inscription on the front of the church informs you
that it is consecrated to the Christian worship of Israel. The service
is performed in Hebrew and in English, and the Psalms are there sung
in their own sacred tongue, as of old on Mount Moriah. In the boys'
school there were fifty boys on whom the influence of the Gospel was
in some measure visible; and in the other thirty (now fifty) girls,
amongst whom I could also see that the heart as well as the head was
the object of instruction. In the building prepared tor the proselytes,
I saw eighteen or twenty of these young Christians busy at ditterent
■works, some from Morocco, some from Tunis. In a fourth establish-
ment were the missionaries to the number of six Such a
building in such a city, is a miracle of God manifested before our
eyes."
Having thus given the impression produced on a stranger by the
sight of the establishments of the London Society in Palestine-
place, Bethnal-green, we proceed to give a short historical sketch of
each.
EPISCOPAL JEWS' CHAPEL.
The first stone of the Episcopal Jews' Chapel was laid on the 7th of
April, 181,'}, by his late Royal Highness the Duke of Kent, the father of
our most gracious Sovereign, Queen Victoria. It was opened for
Divine service on July l(!th, 1H14. This chapel is a monument of the
liberality and attachment to the Jewish cause of the Rev. Lewis Way.
It was by his munificent donation of 10,000/., increased by the liberal
contributions of others, that at a most critical period, a heavy debt in-
curred by the Society, in the erection of the chapel and schools, was
422 HISTORICAL SURVEY.
discharged; anil the Society, emerging from its depressed condition,
has ever since continued, under Divine assistance, to prosper*
The chapel is opened for Divine service, under the license and
sanction of the Bishop of the diocese. For thirty-three years it has been
found to be eminently useful, and a means for promoting the conversion
of the Jews, and providing for the pastoral care and instruction of
Jewish converts ; and has, during that period, been under the spiritual
charge of the late Rev. C. S. Hawtrey and its present minister, the
Rev. J. B. Cartwright.
Divine service is celebrated three times on Sundays, every morning
in the week, and on Wednesday and Friday evenings. On Sunday
afternoon the prayers are in Hebrew, followed by a sermon in
English ; and on Friday evening the prayers are also in Hebrew, with
a sermon in German, for the special benefit of those Jewish converts
or inquirers who understand English imperfectly. The attendance of
baptized and unbaptized Jews and Jewesses at the daily services,
averages from thirty to si.xty adults. It is regularly attended by the
members of the Hebrew College, the inmates of the Operative Jewish
Converts' Institution, one hundred Jewish children, beside other
Jewish and Gentile worshippers. On Sundays there is a larger attend-
ance of Jewish converts ; many who have settled at a distance, take
pleasure in paying frequent visits to the church and congregation in
which they were baptized, and first brought into Christian com-
munion ; and there are many, who having been brought up as children
* The Thirty-second Report of the Society, in recording the death of the Rev. Lewis
Way, pays the following " tribute of respect and gratitude to the memory of the best
earthly friend, whom a gracious God ever vouchsafed to the Society: " —
" Those who knew the Society in its commencement will readily understand that
the late Rev. L. Way is the benefactor to whom tliey allude: and those who can
follow his labours and his plans, so as to trace up effects to their causes, will be
prepared to believe that the present bright prospects opening upon the Society in the
East and West, at home and abroad, are, under God, to be ascribed to the ideas and
the labours of tlieir departed friend. Through his instrumentality the precious
deposit of the Jewish cause was confided to the hands of the Church of England.
By his means, the late Bishops of Salisbury and Lichfield and Coventry accepted the
office of Patrons. At his summons it was that your revered President, now twenty-
five years the faithful guardian of the Society's interests, came forward in a time of
peril and difficulty, to place himself at the helm. The Society's chapel and schools
remain a monument of Mr. Way's liberality. He was the honoured instrument in
opening the heart of the late Emperor of Russia to regard with favour the efforts of
your Society, and in directing to it the attention of that valued friend, who
subsequently moved the King of Prussia to favour the efforts of the London Society,
and to establish a kindred Society in his dominions. Mr. Way's personal labours
prepared the field in Holland, Prussia. Poland, the Crimea, France, Italy, and Syria,
and those who followed him can bear testimony to the national impression which his
love, his liberality, and his faith, had made on the Jewish mind. He was the first in
modem times to convince the Jews that a Christian can truly love them. By him
also the attention of the assembled sovereigns at Aix-la-Chapelle was directed to the
state of the Jewish people, and in consequence of his representations a protocol was
then agreed to by their Ministers, promising a further consideration of their condition.
His journeys and labours in England and Ireland are well known ; and it is not too
much to say, that through them the first great impulse was given in the Jewish
cause. He it was, who, at his own expense, collected that noble library of Hebrew and
Rabbinical literature, now forming a part of the Society's establishment at Palestine-
place. In a word, God raised him up for this glorious work, and furnished him witli
all the talents which it required, learning, brilliancy of genius, wealth, fervent
piety, an heart overflowingVith benevolence towards all mankind, and burning with
love to the Jewisli people in particular. He liberally devoted his all to the great
object of his affections, and wore himself out in promoting its best interests ; but his
end was peace, and his works do follow him. Already he has met some of those who
are his crown of rejoicing in eternity, and generations of Israel yet unborn shall rise
up and call him blessed."
PALESTINE PLACE. 423
in the Hebrew schools, continue in after life to attend, as circumstances
allow, upon ministrations endeared to them by early recollections.
Many unbaptized Israelites are continually led to attend, from their
connexion or acquaintance with the members of the Hebrew College,
or the Operative Institution : and others, and those not a few, on
account of their relation to children in the schools. Large numbers
are in the habit of attending when it is known that the ordinance of
baptism is to be administered, either to an adult or to a child.
The services, as a learned Jew recently said, who spent a short time
in London, are "famous throughout the world." The fact that the
chapel has been dedicated to the service of God, for the especial use
and advantage of the Jewish nation, the number of Jews who have
licen baptized there, as well as of those who continue to worship with
the congregation that assembles within its walls, and the stated use of
the Liturgy of our Church in the sacred Hebrew tongue, which no
Jew can regard with indifference, arc circumstances that make an
impression on the hearts of many, who may in some instances perhaps
hesitate to avow their convictions, but, on returning to their distant
homes, carry with them the recollection of what they have seen and
heard among us.
Some of the modern and indifferent among the Jews, speak of the
use of the Hebrew Liturgy as a " fond idea," but the great body of the
nation have become more and more convinced by it, of the strict
adherence to scriptural truth which characterizes our Church, and its
freedom from that idolatry which unhappily prevails in too many of
the nations among whom the greater part of the Jews dwell ; and they
know full well that if we did not really love their nation we should not
thus, in the best sense of the word, build for them a synagogue, or
thankfully avail ourselves of the privilege of joining with them in using
the very words employed by Moses, David, and the Projihcts, when we
read their law, and clwell upon their promises for our direction and
comfort. The benefit is indeed mutual. While the Jews listen and
learn to pray in the sound words which have been taught us, and join
as we sing psalms of i)raise, and hear the instruction of wisdom, truth,
and life, which their fathers have so carefully treasured up, both we
and they are instructed and edified.
In short, the Episcojial Jews' Chapel is the recognised Church of
England centre of the London Society's operations in this great
metropolis. From seventy to eighty Christian Jewish families, and
nearly 100 immarried converts, have been in more or less con-
nexion with this congregation in the course of the past year (1847).
There have been upwards of ninety Hebrew communicants during the
same period. The Register of Ba])tisms presents a list of 480 persons
of the house of Israel admitted to that holy ordinance, of whom 178
were adults. Most of the missionary labourers of the Society have
been members at one period or another of this congregation.
HEBREW SCHOOLS.
One of the earliest objects of the Society's attention was the education
of Jewish children in the principles of the Christian faith; an object
which at that time e.xcited most determined opposition from the
Jews.
The first children were admitted on the 23d of June, 1809; and it is
remarkable that the individual whose name stands at the head of the
London Society's list, as the first youth brought under Christian
instruction by its instrumentality, has been for many years a clergy-
man of the Church of England. By the end of the year 180y, eighteen
424 HISTORICAL SUUVEY.
boys and four girls had been received into the schools ; a number
which in June, 1811, had increased to forty-one boys and twenty-four
girls.
The great object was to impart a Christian education, to teach the
boys a business, whereby they might not only earn an honest subsist-
ence, but obtain the means ot future respectability, and to prepare the
girls for situations in Christian families. The hopes of the Committee,
as then expressed in their Report, were, that these Jewish children
might, through the Divine blessing on the instruction given them,
become "the bright harbingers of a glorious company of believing
Jews," and that some of them might hereafter be prepared under
proper training to become missionaries to their brethren.
In the outset of the undertaking, there were difficulties of no
ordinary kind to encounter, from inexperience on the one hand, and
from prejudice on the other. But the early friends of the Jewish cause
persevered under every discouragement, and having purchased the
ground now occupied by the Society, in Bethnal-green, they contem-
plated the erection of schools for the accommodation of 100 boys and
100 girls. The building on the north side of the Episcopal Chapel was
completed in 1819, and at Midsummer of that year was occupied by the
Hebrew boys. That on the south side was opened for the reception of
the Hebrew girls at Midsummer, 1821. These schools are, however,
only capable of accommodating half the number originally intended.
In these schools, .522 Hebrew boys and girls have been received,
baptized, and educated in the faith of Christ. Upwards of 400 have
been placed out as apprentices or in respectable service. Those who
have been distinguished by good conduct and proficiency in learning,
have now the opportunity of qualifying themselves to become masters
or mistresses of schools, or for other similar emploj'ment.
Both schools are under the charge of the Chaplain ; and the Com-
mittee endeavour to keep a watchful eye over the children after they
have left. The boys, during their apprenticeship, attend at least once
a-year before the Committee, in company with their masters,
and a reward is assigned to such as have conducted themselves
well. An annual reward is also assigned to such of the girls as have
gone to service, according to the length of time for which they have
continued to behave well in one situation. Not a few of those who
have been educated in these schools are now adorning their Christian
profession, and filling respectable stations in society. At present three
are actually schoolmasters, two are Scripture-readers, two are prepar-
ing for missionary work among their brethren ; and others, both boys
and girls, are in course of training for becoming masters or mistresses
of schools.
Twenty-eight boys and twenty girls are at present waiting their turn
for admission ; the names of some having been on the books already
for several years.
HEBREW COLLEGE.
The Hebrew College was opened on May 7, 1840. Candidates for the
missionary work are there instructed and trained for their future
labours in all parts of the world. The work amongst the Jews is one
which requires all the assistance that can be obtained from learning,
when sanctified and made subservient to the great purposes of the
Gospel of Christ. The Society's premises in Palestine-place offer the
requisite accommodation, in immediate connexion with the Episcopal
Jews' Chapel, for that purpose. The studies are directed by the Rev.
PALKSTINE PLACE. 425
Dr. M'Caul, as Principal, assisted by the Rev. J. B. Cartwright and
Rev. J. C. Reichardt. This establishment has already began to yield
its fruit. Without it, an extension of the field of labour in the East
would indeed have been impossible, as the offers of qualified persons to
go forth as missionaries are of very rare occurrence. Nineteen students
have been appointed to stations in the East, nine of whotn are of the
house of Israel.
OPERATIVE JEWISH CONVERTS' INSTITUTION.
The Operative Jewish Converts' Institution, though not in ini-
mediate connexion with the London Society, and supported by n
different fund, and under the control of a distinct Committee, is a most
important auxiliary to the London Mission, and a prominent feature in
the establishments at Palestine-place. This Institution was founded in
the year 18.'51 ; its objects arc — to provide a place of refuge for Jewish
believers, to secure their fiu-ther instruction in the Christian faith, and
to afford them the means of obtaining their future livelihood. The
inmates are supplied with board, lodging, and clothing ; they are
taught the trade of printing or bookbinding in its various branches ;
and they are subjected to that discipline and course of training which
are indispensable to qualify them for following cither the trades men-
tioned, or any other Christian pursuit or calling, requiring a well-
ordered mind, regular habits, and persevering diligence. They receive
religious instruction from a resident clergyman of the Chinch of
England, the Rev. J. C. Reichardt, and they attend the Sunday and
daily services of the Episcopal Jews' Chapel, where they form the
nucleus of a Christian Hebrew congregation.
Since the establishment of the Institution, two hundred and thirty-
one Israelites have partaken more or less of its benefits ; many of these,
of whom some were promising individuals, have, in the course of
sixteen years, been lost sight of.
Upon the whole, however, the result has been most encouraging,
there being not less than one hundred of that number who are known
to the Committee as living consistently with their baptismal engage-
ments, and who, for the most part, can trace their earliest knowledge
of Christian truth to the instrumentality of the Institution ; thirty of
these are clergymen, missionaries, and Scripture-readers, of whom
thirteen are engaged as missionaries to their benighted brethren, under
the auspices of the London Society for promoting Christianity amongst
the Jews.
ASYLUM FOR JEWESSES.
For some time past, the necessity of an Institution for lielicving
Jewesses has been earnestly pressed upon the attention of the London
Society, and it was considered one of the most important and useful
objects that could be undertaken for promoting Christianity amongst
the Jews. It seemed so obvious, that provision should be made lor
those daughters of Abraham who had been brought to the knowledge
of Christ, and have either to stifle their inward convictions, or sufler
the severest persecution for their faith in Christ. But while the Com-
mittee felt the importance of an Institution for that express object, vet
they came, after long and mature consideration, to the conclusion, that
however desirable such an Institution may be, it had better be left to
the management of a distinct Society, as in the case of the Operative
426 PALESTINE PLACE.
Jewish Converts' Institution. In the course of the present year the
Committee of that Institution formed a plan for an Asylum for
believing Jewesses, as an important addition to the sphere of their
labours. The Asylum has been already opened ; and the Committee of
the London Society have given the same assistance in promoting that
object, as they have been accustomed to give to the Institution for
males, by allowing a house in Palestine-place free of rent, and also by
paying the salary of a female missionary to superintend it, in the person
of the widow of their late excellent missionary, the Rev. T. Hiscock.
The Institutions at Palestine-place have several times been visited
by prelates of our Church, and other distinguished persons from
different parts of the world. An account of one of these visits occurs
in the "Jewish Intelligence," for October, 1846: — "A farewell visit
from the venerable Metropolitan of India is invested with an interest
of a peculiar character, from the circumstance of the unprecedented
duration and vigorous administration of his Episcopate in that distant
and extensive empire, in a climate so destructive of European energy,
coupled with the fact of his subsequent departure for the scene of his
labours in the solemn determination to devote his remaining days, be
they few or many, to his Indian diocese, and to die and be buried
amongst his adopted people. A week or two before he quitted the
shores of his own land, he wrote, ' I am anxious to visit your interesting
Institutions before I leave England I could not stop, nor say
much, but should like to see the place, and the converts, and the
schools." Accordingly, on Friday afternoon, August 21, the Bishop
arrived at Palestine-place, accompanied by the Vicar of Islington and
one or two other friends. As he walked up its enclosure, he e.xpressed
surprise and satisfaction at the progress of the Society, and the appro-
priation of so many houses to its direct work and important agencies in
promoting Christianity amongst the Jews. He entered the Chapel,
where the Hebrew children were ranged on both sides of the middle
aisle, and at least forty Jewish converts were standing in front of the
communion-table, besides a considerable number of friends who were
desirous of taking a last farewell of the venerable Bishop. A chair was
placed for him near the font, and as he looked at the Hebrew company
by which he was immediately surrounded, he exclaimed, ' If I forget
thee, O Jerusalem, let ray right hand forget her cunning,' observing
that, with this inspired sentiment he commenced his recent sermon at
the consecration of the new Bishop of Jerusalem, and that he felt it
forcibly at that moment. The children of the schools passed separately
before him, and he addressed almost to each a word of affectionate
interest. To the elder boys he spoke of his visits to the synagogues of
the Jews, and occasional discussions with them in India. He made a
few kind inquiries of the adult converts, and especially respecting the
Operative Institution, the inmates of which were present. He lis-
tened with much pleasure whilst the simple anthem was sung, ' How
beautiful upon the mountains,' followed by the Jewish Passover Hymn,
and other Hebrew School Melodies.
" When he left Palestine-place, a little crowd was gathered of
Hebrew children and converts with other friends, on whom he im-
plored the Divine blessing, bidding them a most affectionate farewell.
Thus, though the interview was short, the occasion was deeply affecting ;
and the Bishop of Calcutta is now gone back to India, followed by
many a prayer founded upon the promise of God respecting Israel —
' They shall prosper that love thee.' "
INDEX.
Ab, the 9th day of, 162
Aberdeen, Lord, Memorial to, 394
Adler, Dr., Chief Rabbi, 331, 335
, Election of, 341
, Hebrew Letter from, 342
, Installation of, 344
, Sermon by, 347
Africa, Mission in, 419
Afjed Israelite, deatli of an, 62
Aguilar, Miss Grace, 227
Alexander, Bishop, appointment of, 391
, Death of, 394
, early Missionary La-
bours of, 120, 400
-, Funeral Sermons on
Death of, 296
297
-, Narrative of Life of,
Amsterdam, Mission in, 415
Ancona, Edict of Inquisition against the
Jews, 367
Angel, Jane, case of, 336
Anniversary of arrival of first Protestant
Hishop in Jerusalem, 105
Anti-Talmudists in Berlin, 41
Apology for study of Hebrew and Rab-
binical Literature, 267
Appeal from the British Jews, 332
Assembly of Rabbles at Breslau, 363
Brunswick, 349
Frankfurt-on-the-
Maine, 355
354, 360
Protest against,
-, Statutes of, 352
Asylum for Jewesses, 425
Atonement, day of, Service for, 50
Auerbach, Dr., 29
Ayerst, Rev. W., 406, 408, 411, 119
Bagdad, Mission in, 397
Baptisms in Amsterdam, 4 Ifi
Berlin, 408
Jerusalem, 393
' London, 423
Poland, 402
■ Rhenish Provinces, 410
■ Silesia, 419
Strasburg, 414
Banga, Rev. J. J., 414
Barth, Rev. Dr., 421
Bavaria, outrages against Jews in, 378
Becker, Rev. C, 408
F. W., 401
Behrens, Mr. C. J., 405
•, Rev. A. I., 396, 402
Belgium, Mission in, 416
Bellson, Rev. R., 409, -llS
Benjamin of Tudela, Rabbi, 192
Bergfeldt, Rev. J. G., 405
Bergheim, Mr. M. P., 390, 391, 395
Berlin, Jewish preachers at, 26, 40!)
, Mission at, -107
, Reform Association at, 36.i,
409
, Talmudists at, 41
Bethlehem, described by Benjamin of
Tudela, 199
Beyrout, Mission at, 396
Bible, Jewisli Translations of, I, 10
Biblical Researches in Palestine, 201
Bishop of Calcutta, 426
Bishop of Jerusalem, appointment of,
391, 394
Bishopric of Jerusalem, establishment of,
391
Bishops, list of first, at Jerusalem, 225
Bokhara, Dr. Wolffs Mission to, 276
, Jews at, 283
, Synagogue at, 282
Bremerlehe, friends of Israel at, 68
Breslau, Assembly of Rabbles at, 3()3
, Mission at, 419
British Jews, Appeal of, 332
, Cherem against, 313. 31 U
, abandoned.
-, Forms of Prayer of, 311
-, Memorials from, 321
-, New Synagogue of, 31. 'j
Bruck, Mr. Moses, 161
Brunswick, Assembly of Rabbles at,
349
Bucharest, Mission in, 398
Burton-street Synagogue, 249, 311, 315,
318, 321
opened, 315
Cabbala,' 292
Cahen, Mr. S., Bible translated by, 10 ^
Cairo, calumnious charge against Jews aff
377
, Mission at, 397
Calcutta, Bishop of, 426
Calumnious charge against Jews, 377
Caraites, the, 156, 397
Cartwright, Rev. J. B., 219, 296, 422, 425
Chapel, Episcopal Jews', 421
428
INDEX.
Charitable Institutions of Jews in Lon-
don, 86
Cliasidim in Galicia, 100
Cherem against British Jews, 313, 319, 333
, abandon-
ment of, 337
Chief Rabbi for England, duties of, de-
fined, 338, 339
, Election of, 337
China, Jews in, 233
Chisuk Emunah, 93
Christ Church, Jerusalem, 394
Cohen, Mr. James, 396
, Mr. John E., 398
, Mr. S. J., Translation of the
Bible, 3, 6
College at .Icrusalem, 392
, Hebrew, 424
Confessions of a Proselyte, 177
Conversion of Jews, opinion of a Rabbi i
concerning efforts for, 107
Convert, interview of a, with his father, 66
Converted Jewess, Memoir of a, 186
Cook, Miss Jane, munificent donations of,
393
Cracow, Mission in, 404
Creizenach, Dr., 16, 34
Creuznach, Mission at, 410
Critchlow, Mr. R. B., 392
Dalton, Dr., 388
Danzig, labours of the late Bishop Alex-
ander at, 120, 406
missionary station, 405
Davenport, Mr., 411, 414
Day of Atonement, Service for, 50
Death of an Aged Israelite, 62
Bishop Alexander, 394
■ — — — Mr. Davenport, 411
Mr. Marc, 412
Rev. T. E. Hiseock, 412
Denmark, Mission in, 416
De Sola, Rev. D. A., 240
Deutsch, Mr. S., 402, 418
Divine Worship, Jewish, use of Hebrew
at, 114, 358
Edict of Inquisition at Ancona against
Jews, 367
Education of Jewish Females in France,
382
Edward I., Conduct of, towards Jews,
305
Eighteen Treatises from the Mishna, 240
Eldad and Medad, 291
Elect People, the, 117
Election of Chief Rabbi for England, 337
England, Election of Chief Rabbi for,
337, 341
, Jews in, 301
Episcopal Jews' Chapel, 421
Ewald, Rev. F. C, 391, 418
Excommunication of British Jews, 313,
319
Festivals of the Lord, 257
Finn, James, Esq., 167, 233, 289
Firman for building Church at Jerusalem,
393
Rabbles at.
355
Israelite at.
62
at, 33
Fisk, Rev. G., 260
France, Mission in, 412
, Religious Education of Jewish
Females in, 382
Frankel, Dr. W. B., 177
Z., 71, 98, 357, 360
Frankfurt-on-the-Maine, Assembly of
Death of an Aged
Jewish Preachers
Mission at, 410
New Temple at,
33, 411
Frankfurt-on-the-Oder, Missi(m in, 403
French Translation of the Bible, 10
Funeral Sermons, on the Death of Bishop
Alexander, 296
Galicia, Chasidim in, 100
Geraara, the, 289
Gerstmann, Mr. A., 390
Gesecke, Outrages committed on Jews at,
374
Ghetto, the, at Rome, 381
Glasgow, Bishop of, 294
Gobat, Bishop, appointment of, 394
Goldberg, Mr. J. B., 398
, Mr. J. P., 414
Goldinger, Mr. T. W., 402
Goldsmid, Mr. F. H., Letters from, 335,
336
Graf, Rev. J. H., 403
Great Britain, Jews in, 301
H, a Hercules, 43
Habershon, Mr. M., 392
Hamburgh, Mission at, 417
, temple at, 46
Hartmann, Rev. J. C, 403
Hausmeister, Rev. J. A., 413
Hawtrey, Rev. C. S., 422
Hebrew-Christian Cliurch at Jerusalem,
225, 394
and Rabbinical literature, 267
College, 424
language, use of the. 111
literature, 169, 267, 289
Liturgy, 423
New Testament, effect produced
by, 91, 259
Schools, 423
use of, in Divine Worship, 114,
358, 423
Hebron, described by Benjamin of
Tudela, 199
Heinemann, Dr., 3, 7, 26
Henry III., enactments respecting Jews,
304
Herxheimer, Dr. S., 5, 7
Hesse. Dr., 33
Hillier, Mr., 391
Hirsch, Rabbi, on Israel's duties in dis-
persion, 142
Hirschel, Chief Rabbi, 318
Hirschfeld, Dr., of Wollstein, 340
, Mr. M. L., 399
Hiseock, Mrs., 426
INDEX.
429
Hiscock, Rev. T. E., 405, 412, 426
Historical notices, 309
Hoff, Kev. L., 401, 405
Hoga, Mr. S., 291
Holdheim, Dr., 409
Holy Land, Pastor's Memorial of the, 260
Hospital at Jerusalem, 395
Imprisonment of a Jew in Norway, 377
Inquisition, persecution of Jews by, 173,
367
Installation of Dr. Adler, 344
Institution, Operative Jewish Converts',
422, 423, 425
Institutions at Palestine-place, 421
Interview between a converted Jew and
liis father, 66
Ispahan, Mission at, 397
Israel's duties in dispersion, 141
Itinerary of R. Benjamin of Tudela, 192
J, a Jew, 43
Jaffa, depot of Scriptures at, 392
Jerusalem, arrival of first Protestant
Bishop at, 105
Bishopric, establishment of,
390
-, building of church at, 390,
Christian Churches in, 200
, described by Benjamin of
Tudela, 197
Hebrew-Christian Church in.
392, 394
220
, history of Mission in, 389
, Hospital at, 395
, Jewish press at, 93
, interest taken in, 292
, three Sabbaths in, 264
Jeven Mezulah, 152
Jewess, Memoir of a converted, 186
Jewesses, religious education of, 382
, Asylum for, 425
Jewish attachment to sacred literature,
83
charities, 86
converts. Institution for, 304, 425
, property of, confis-
cated, 304
Divine worship, use of Hebrew-
Jews in Amsterdam, 415
Berlin, 409
Beyrout, 396
Bokhara, 283
Bucharest, 400
Cairo, 396
China, 233
Cracow, 404
Denmark, 417
France, 412
Great Britain, 301, 311
Konigsberg, 406
■ — - — London, 311
North Africa, 418
Palestine, 396
Poland, 152, 401
Prussian Poland, 403
Smyrna, 399
Spain, 166
Sweden, 417
, Missions to the, 389
■ , observance of Sabbath by, 87, 24J,
257
■^^, oppression of, 366
, outrages against, 366
, popular prejudices against, H5, 3C6
Johlson, Dr., 3, 6, 35
Jost, Dr., 5, 33, 156
Judaism, modern, investigated, 2K4
, spirit of, 227
Kae-fung-foo, synagogue in, 231
Kent, H. R. H. the Duke of, 421
Kimchi, R. David, 269
Kleinhenn, Mr. F. G., 402
Konigsberg, Mission at, 405
Knttner, Mr. A., 414
Lange, Mr. J. G., 402, 414
Lawrence, Rev. H., 407, 418
Lcnlhe, Mr., 402
Levi, Mr. A., 418
Lewis, Rev. W. B., 389, 398
Literature, Jewish, 169, 289
of Jews in China, 234
, study of Hebrew and Rab-
binical, 267
London, Jewish charities in, 86
observance of Jewish Sabbath
in, 114, 358, 423
explanation of the motives of
the London Society, 36
laws for the Sabbath, 243
literature, 169, 289
preachers and preaching, 23
press at Jerusalem, 93
Rabbi, what is the office of a, 97
Synagogue Service, 13
■ testimony to the effect of the
New Testament, 91, 259
■ Translations of the Scriptures, 1
in, 87
-, reform among Jews in, 311, 324
, Mr. H., 418
Society for promoting Chris-
tianity amongst the Jews, institutions
at Palestine-place of, 421
-, explanation of motives of,
-, missionary stations of, 389
36
Jews, calumnious charge against, 366
, charged with usury, 85
, charitable Institutions of, 86
, Edict of Inc^uisition at Ancona
against, 367
, ill-treatment of, 36G
in Alsace, 413
Lord, Mr. J. O., 396
Lublin, Mission at, 402
Luria, Mr. C. L., 398
Luther, Dr. Martin, 82
Lyra, Nicolaus, 302
M'Caul, Rev. Dr., 38, 82, 157, 267, 269,
401, 408, 413, 425
Macgowan, Dr., 391, 395
Maimonides, 78, 289
Marc, Mr. J. D., 4U
430
INDEX.
Margoliouth, Rev. M., 284, 301
Maria, Memoir of, 186
Marks, Rev. D. W., 249, 311, 315
, sermon by, 315
Maver, Dr., of Hechingen, 117
Mayers, Mr. J., 400
Medical Department at Jerusalem, 395
Meir, Peter, conversion and death of, 393
Memorial of London Jews against re-
form, 327
in favour of
reform, 325
■ Society to Lord
Aberdeen, 394
Mendelssohn, 2, 79
Metz, Mission at, 413
Mishna, eighteen treatises from, 240
Missionaries in Prussia, and Dr. Frankel,
7!
Missionary stations, historical survey of,
389
Missions to the Jews, 389
Moldavia, restrictions of the Jews in, 371
Montefiore, Sir Moses, letter from, 318
Moravia, oppression of Jews in, 309
More Nevochim, 81,289
Moritz, Mr. J. C, 412, 417, 418
Moses, the three, 76
Neander, Mr., Journal of, 68
Neumann, Dr., 419
New Testament, Jewish testimony to
effect of, 91, 259
Nicolayson, Rev. J., 389, 390, 391
Noesgen, Rev. C, 406
North Africa, Mission in, 419
Norway, imprisonment of a Jew in, 377
Observance of the Sabbath, 87, 243, 257,
358, 364
Office of a Jewish Rabbi, the, 97
O'Neill, Mr., 401
"Old Paths," 38, 156,411
Operative Jewish Converts' ftistitution,
422, 423, 425
Oppression of the Jews, 366
Oster, Rev. P. J., 414, 4^16
Outrages committed on Jews at Gesecke,
374
—-^— in Bavaria,
378
Palestine, interest taken in, 292
, Wilde's Travels in, 212
Palestine-place, description of, 421
Pastor's Memorials of the Holy Land, a,
260
Pauli, Rev. C. W. H., 408, 416
Persia, Mission in, 296
Pesth, conversion of a Jew at, 109
Philippson, Dr., 4
Pinner, Dr. E. M., 246
Plessner, Mr. S., 27
Poland, Jews in, 152, 401
, Mission in, 401
Poper, Mr. H., 413
Popular prejudices against Jews, 85
Posen, Mission in, 403
Prague, ill-treatment of Jews at, 375
Prayers of the Burton-street Synagogue,
311
Preachers and preaching, Jewish, 23
Proselyte, confessions of a, 177
Protest against the Assembly of Rab-
bies, 354, ,300
Prussia, King of, 408
missionaries in, 71
Prussian Poland, mission in, 402
Rabbies, Assembly of, 319
Rabbinical ceremonial observances, IGl
Rabbinism opposed to the pursuit of use-
ful knowledge, 385
Raphall, Rev. M. J., 240
Records of Israel's state and prospects,
410
Reform, Memorial of London Jews against,
327
Reform, IMemorial of London Jews in fa-
vour of, 325
Reformed Jews at Berlin, 365, 409
Frankfurt-on-the-Maine,
33
Hamburgh, 46
London, 311
Reichardt, Rev. J. C, 400, 415, 425
Religious education of Jewish females in
France, 382
Researches in Palestine, 201
Robinson, Dr., Researches in Palestine,
201
Rome, the Ghetto of, 381
Rose, Right Hon. SirG. H., 408, 422
Rosenfeldt, Mr. F., 402
Rotterdam, Mission at, 415
Sabbath, laws respecting, 243
, neglect of, 52
, observance of, 87, 243, 257, 358,
364
Sacred literature, Jewish attachment to,
83
Safet, Mission at, 396
Salomon, Dr. G., 4, 6
Sander, Mr. C. S., 400
Sandford, Mr. R., 395
Saul, Mr. A., 416
School of Industry, at Jerusalem, .392
Schools in Palestine-place, 423
Posen, 404
Scriptures, Jewish translations of, 1
Sects in the Holy City, 205
Sephardim, 166
Sermon by Dr. Adler, 347
Mr. Marks, 249, 315
Sermons by Rev. J. B. Cartwright, 29G
Service for the Day of Atonement, 52
Sharon, plain of, 216
Simeon, Rev. C, 415
Sketches of Judaism and the Jews, 82
Smith, Rev. R., 419
Smyrna, Mission in, 398
Solbe, Rev. G., 398
Spanish Jews, history and literature of,
166
Spiritof Judaisni, the, 227
INDEX.
431
Statutes of the Assembly of Rabbles, 352
Stern, Rev. H. A., 397
Sternschuss, Rev. P. H., 396, 397
St. James, the Church of, 219
Stockfeld, Rev. J., 410, 415
Straslmrp, Mission at, 414
Sweden, Mission in, 417
Suwalki, Mission at, 402
Synagogue, Chinese, 237
service, 18
, votes of English, 338
Syria, Christian Churches in, 200
Talmud Babli, 246. 287
objections to the, 22, 291
with German translation, 246
Talmudic influence, rise and progress of,
160, 291
Talmudists and Anti-Talmudists in Ber-
lin, 41
Tarnow, persecution of Jews in, 373
Tartakover, Rev. E. M., 407
Temple at Frankfurt-on-the-Maine, 33
Hamburgli, 46
Thelwall, Rev. A. S., 415
Torquemada, Tliomas, 173
Translations of Scriptures, Jewisli, 1
Tschoudi. Rev. Mr., 389
Turkey, persecution of Jews in, 372
Use of Hebrew language, 111, 114
Usury, Jews charged with, 85
Veitch, Rev. W. D., 392
Vicars, Rev. M., 397
Victoria, H. M. Queen, 421
Votes of English synagogues, 3-39, 34!
Warsaw, Mission in, 401
Waschitscheck, Mr. J. J., 402, 415
Way, Rev. Lewis, 389, 407, 416, 421, 422
Wendt, Rev. Mr., 401
Wernielskirk, Rev. Mr., 401
Werner's Cliapel, 378
West, Rev. J. C. H., 402
West Prussia, labours of late Bishop Alex-
ander in, 121
Wilde's Travels in Palestine, 212
Winbolt, Rev. H., 396
Wolff, Rev. Dr., 389, 398, 415
, Mission to Bokhara. 276
Word, a, in due season, 95
Wright, Rev. B. W., 410
Yad Hachasaka, the, 81
Zechariah, Kimchi's Commentary on,
269
Zgierz, Mission at, 402
Zuckertort, Mr., 402
Zunz, Dr., 4, 194
MACINTOSH, PRINTER,
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