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 Jewish Science 
 
 Divine Healing in Judaism 
 
 With Special Reference 
 
 To the Jewish Scriptures 
 and Prayer Book 
 
 By ALFRED G. MOSES, Litt. D.
 
 Copyright, 1916 
 By ALFRED G. MOSES 
 
 (Price 91.50. Address Rabbi A. G. Moses, 
 The Temple, Mobile, Alabama.)
 
 "Heal us, Lord, and we shall be healed. Save us 
 and we shall be saved, for Thou art our praise. Grant 
 perfect healing to all our wounds, for Thou, Lord, 
 art our King, the faithful and merciful Healer. Blessed 
 art Thou, O Lord, who healeth the sick of Thy people, 
 Israel." 
 
 From the Jewish Prayer Book. 
 
 2069518
 
 TABLE OF CONTENTS. 
 
 Foreword. 
 
 CHAPTER I. 
 The Principle of Divine Healing. 
 
 CHAPTER II. 
 The Chasidic Movement. 
 
 CHAPTER III. 
 The Change of Name. 
 
 CHAPTER IV. 
 
 Jewish Science vs. Christian Science. 
 
 CHAPTER V. 
 
 A Refutal of Anti- Jewish References in Science and 
 Health. 
 
 CHAPTER VI. 
 A Complete Anthology of Jewish Science. 
 
 Index of Biblical Passages.
 
 FOREWORD. 
 
 The term, "Jewish Science," will on first blush seem 
 strange and startling to the average reader, for 
 inevitably it will suggest the well known phrase, 
 "Christian Science." I have purposely used the 
 much mooted term Science, because to the religious 
 mind it has come to connote the entire subject of 
 Divine Healing. Yet, the Jewish student knows full 
 well, that the word is an exact translation of the 
 Hebrew term, often found in the Jewish Scriptures. 
 I mean the word "Chochmoh" which means, "Divine 
 Wisdom" or "Science." Therefore, the word Science 
 in a religious sense is strictly Jewish in its origin, and 
 the entire phrase, "Jewish Science" is thoroughly in 
 keeping with the Faith and History of Judaism. The 
 Jewish Bible abounds in passages, dealing with the 
 favorite theme of Chochmoh or Wisdom. The Book 
 of Proverbs contains several classic texts which 
 describe the working of this principle. All such 
 passages will be found in full in Chapter VI, 
 entitled, "A Complete Anthology of Jewish Science." 
 
 Now, that I have justified the use of the term 
 Jewish Science, let me set forth just what is meant by 
 this expression. Jewish Science deals with the entire 
 subject of Divine Healing as it is unfolded in the 
 Literature and History of the Jewish People. Many 
 Jews are unaware of the fact that their Religion 
 teaches Faith-Cure, and unfortunately have turned to 
 Christian Science to discover the truth of Divine 
 Healing. The result is that in this country the new
 
 8 JEWISH SCIENCE 
 
 cult has drawn many Sons and Daughters of the 
 Covenant away from their ancient faith. One 
 object in writing this book is to reach this class of 
 Jews, who through ignorance of their faith and litera- 
 ture have deserted the Synagogue. I hope to prove 
 to them that the art or principle of Divine Healing has 
 been known in Judaism for thousands of years, and 
 that there still exists a real Jewish Science Cult or 
 Sect, the Chasidim of Europe. Above all, in this 
 work, I will conclusively show that the Jewish Bible 
 contains many texts and passages, teaching the 
 power of God to heal the ills that flesh is heir to. In 
 fact, the Jewish Scriptures contain the first and 
 original message on Divine Healing. It is well known 
 that Christian Scientists constantly employ the 
 Psalms of Israel as proof of their dogma. The 
 founder of that Church in her text-book, Science 
 and Health, quotes copiously from the Jewish Bible. 
 I have even met Christian Scientists who tried to 
 convince me of their belief by citations of passages 
 from Jewish Scriptures. 
 
 Yet the supreme expression of the God-idea, the 
 Psalmody, is strictly Jewish in origin. The Psalms 
 were written by Jews for Jews. They represent 
 the very inner life of Israel in the Second Common- 
 wealth, and breathe throughout the spiritual atmos- 
 phere that characterized the Hebrews of that epoch. 
 Moreover, the Jewish Bible fairly teems with in- 
 stances of healing by Faith and Prayer. 
 
 The Prayer Book of Israel, known as the "Tefillah," 
 was written in the conviction that God alone is
 
 JEWISH SCIENCE 9 
 
 the Healer of Sickness. The doctrine of the Resur- 
 rection of the Dead is also a cardinal feature of the 
 principal liturgy, the Shemoneh Esreh or Seventeen 
 Benedictions. AH in all, the Jewish writings, Biblical 
 and Rabbinical, contain many distinct references 
 to the Law of Divine Healing. This book contains 
 a complete index to every important passage, and 
 also reprints in full every passage from the Jewish 
 Bible which reflects the truth of Jewish Science. 
 
 But the belief in Faith Cure is not merely a literary 
 antique of Israel. In its zigzagging course, Judaism 
 gave birth to a movement which was the historical 
 expression of Jewish Science. Two centuries before 
 Christian Science appeared, the Jews of Russia, 
 Poland and Galicia initiated the Chasidic movement, 
 which antedated and anticipated Christian Science, 
 Theosophy, New Thought and similar cults. 
 Chasidism which began in the Eighteenth Century 
 spread like wildfire through central Europe, and the 
 Wonder-Rabbi, Baal Shem Tob, or Besht became 
 to the Chasidim what Mary Baker Eddy is to the 
 Christian Scientists. This remarkable and unique 
 Jewish sect will be carefully treated in Chapter II, 
 entitled "The Chasidic Movement." It is important 
 to note that this movement still exists in Russia and 
 Poland, and that Jewish Science is a living reality to 
 millions of Jews in those countries. 
 
 My aim is to present the entire subject of Jewish 
 Science in a clear and complete manner. In no way, 
 do I propose to suggest the creation of a new sect 
 in universal Israel that has been so singularly free
 
 10 . JEWISH SCIENCE 
 
 from schisms. What is implied in Jewish Science, is 
 so thoroughly Jewish that it already occupies an 
 important place in Jewish Theology. Nor do I 
 mean to derogate from the medical art, which from 
 time immemorial has been recognized in the Jewish 
 religion as one of the Divine Agencies in healing the 
 sick. The Bible itself contains many laws of hygiene, 
 and recognizes the use of medicines. The Talmud 
 contains accounts of rare surgical operations. 
 The recognition of the physician is shown in the 
 special prayer laid down in the Jewish ritual for 
 the sick person. In his petition to God, the invalid 
 not only prays for Divine Help, but also asks 
 God to inspire the attending physician with wisdom 
 that he may heal the sufferer. But despite its recogni- 
 tion of medical science, Judaism ascribes to the 
 Supreme Being the chief potency in effecting a cure. 
 If the physician can be dispensed with, so much the 
 better for the individual who relies upon the power 
 of prayer alone. At times, faith and medicine 
 combined seem to heal a sick person and sometimes 
 only the physician's art may be the saving power. In 
 all cases, reliance on Divine Providence has been 
 encouraged by the Jewish Faith, and Jewish Science 
 is surely worth while knowing. The Chosen People 
 who constantly proclaim their divine mission, should 
 be the last to discourage the use of those spiritual 
 agencies that help the 'body as well as the mind and 
 heart. 
 
 Several years ago, I realized that the modern 
 Synagogue had lost this spiritual art, and that, under
 
 JEWISH SCIENCE 11 
 
 the influence of radical thought which minimized 
 Emotion and Sentiment, and exalted Reason and 
 Logic, the average Jew of to-day was losing his 
 prayerful sense. Some factor is missing in the 
 modern synagogue, and I have concluded that it is 
 the art of genuine prayer in its real influence on every 
 day life. Once this art is restored, our places of 
 worship \vill be again filled by genuine believers 
 in the power of prayer. Our people will turn once 
 more to "The Living God" as in the days of the 
 Psalmists, and Prayer will be restored to its pristine 
 place. 
 
 It is my fervent hope that this work on Jewish 
 Science will assist in the work of spiritual renaissance. 
 When once circulated and understood, the Jews of 
 to-day will learn that their own religion offers them 
 a complete cup of salvation. Moreover, this special 
 compilation bearing the hall-mark of Judaism will 
 form a useful hand book of Divine Healing, for 
 the Jew who seeks that truth, as well as for the 
 devout and God-fearing Israelite. To the purpose of 
 making Judaism a living reality and an ever-present 
 help this work is dedicated, with the pious prayer that 
 in the language of our fathers it may be "Le Shem 
 Shomayim" or "In the Name of God."
 
 CHAPTER I. 
 The Principle of Divine Healing. 
 
 Since the days of primitive man, two distinct 
 problems have engaged the attention of Religion. 
 These questions have been in more or less degree the 
 concern of all religions, whether crude or civilized. 
 One lies in the Moral Realm; the other in the Physical. 
 I refer to the subjects of Sin and Sickness. Sin 
 represents the Abnormal Ethical State. Sickness 
 corresponds to the Abnormal Bodily Condition. Sin 
 and Sickness are neither natural nor God-given. 
 
 Since the beginning of time, mankind has 
 sought to solve the problem of Sin. To this special 
 moral task, Religion has dedicated itself. In its final 
 analysis, Religion is a finite effort to attain the Divine 
 and Infinite Perfection. Religion therefore aims, 
 first of all, at a purely ethical purpose. In this sense, 
 all religious customs, ceremonies, forms and symbols 
 are only the means for the moral betterment of 
 humanity. Were the world perfect, the Synagogue 
 and the Church would inevitably lose one of their 
 chief functions. This perfect state of human good- 
 ness is the Millennium that all religious workers and 
 leaders are striving to effect. It is the Messianic 
 Era when only the Right will prevail, and the Wrong 
 be utterly eradicated. 
 
 But man is not yet perfect, and the moral struggle 
 has gone on through the ages. At times, human 
 nature seems little improved. Each age also
 
 14 JEWISH SCIENCE 
 
 presents its peculiar moral problems and at the dawn 
 of the Twentieth Century, the present World-War 
 has revived a host of ethical evils. War itself is an 
 abnormal moral state, a complete contradiction of 
 the gospel of Love which religion has always promul- 
 gated. So-called civilized nations have been guilty 
 cf cruel acts that bespeak a savage ethical code. 
 Moral atavism characterizes the international duel, 
 now being fought in the Old World. Evidently, 
 in the words of the poet Tennyson, "Man has not 
 yet lost the tiger and the ape." 
 
 The moral effort of Religion must still continue. 
 The existence of the least evil is a constant 
 stimulus to Its task. Now all religions, primitive 
 and civilized, have dealt with this paramount problem. 
 All faiths have had the ethical implication, and 
 whether the devotee worshipped a stick or a stone, a 
 star or a planet, an animal or a man, he inevitably 
 sought moral inspiration from his god or gods. Some- 
 how, no matter how crude the religion, Morality 
 became connected with it. This is true despite 
 the fact that, in every pantheon of deities, there may 
 be found a few powers of evil and malevolence. 1 cr 
 instance, the Zoroastrian religion taught the existence 
 of the power of good, Ahriman, and the power of 
 evil, Ahura-Mazda, between whom there occurred a 
 constant cosmic struggle. The Medieval people 
 implicitly believed in an evil being who wrought all 
 the mischief in the world. He was called either Satan 
 or the Devil, Lucifer or Mephistopheles. When the 
 evil power took hold of a man, he was not responsible 
 for his misconduct or misdeeds.
 
 JEWISH SCIENCE 15 
 
 Such views, however, have not in the least detracted 
 from the prime emphasis laid upon the moralizing 
 power of Religion, and even in the crudest systems 
 of faith, man has somehow stumbled on the moral 
 values. Prof. Jastrow in his scholarly work "The 
 Evolution of Religion," shows conclusively that the 
 pure ethical and spiritual principles in all religions 
 were slowly evolved from the most primitive cults, 
 such as Animism, Fetichism, Ancestor Worship. 
 The great World Religions, such as Judaism, Mo- 
 hammedanism and Christianity, were the products of a 
 religious evolution that went on for thousands of 
 years. The light of the moral ideal somehow 
 glimmered in the mental twilight of the race. 
 
 Now, the higher religions have constantly used all 
 their forces as the vehicle of teaching morality. 
 Sin, which means all moral evil, has been the 
 target of religion's attack throughout the ages. 
 Individuals and nations have been and still may be 
 saved by means of Faith and Prayer. A moral evil 
 is curable by the appeal to the divine or better sense 
 of man. The soul of the sinner is treated by moral 
 remedies, compounded in the laboratory of faith. 
 The more evil in a community, the stronger the religious 
 effort of the moral leaders or reformers. It is 
 safe to assert that nearly every great wrong has been 
 righted by religion. Every important moral reform 
 has been fostered and upheld by the dynamic power 
 of the religious element. For example, the Puritans 
 of England with their austere faith fought the evils 
 of their day and regarded themselves as champions
 
 16 JEWISH SCIENCE 
 
 of the God of Righteousness. The abolition of 
 slavery in all parts of the civilized world, was largely 
 the result of a religious movement. To-day the 
 forces of religion in the United States have combined 
 against all existing wrong, and when evils are to 
 be remedied, the ministers are usually the first to 
 protest against the evils in question. All religious 
 organizations unite in the World-War on World- 
 Wrong. 
 
 Moreover, the best ethical thinkers have found 
 out that Religion strengthens and intensifies morality. 
 Witness the change in mind of Dr. Felix Adler, the 
 founder of Ethical Culture. At the outset of his 
 movement, Dr. Adler boldly proposed that the 
 teaching of pure ethics was sufficient. The God-Idea 
 was either tabooed or seldom mentioned. However, 
 in recent years, the founder of Ethical Culture has 
 completely veered around, and now insists on the 
 theistic background and sanction to moral instruction. 
 He too has come to recognize, the moral motive-power 
 in the God-Conception, and the value of religious 
 intensity, or God- Intoxication in the field of morals. 
 
 So much for the ethical side and purpose of Religion. 
 Now, let us apply the principles we have deduced to 
 the all absorbing problem in the physical world- 
 Sickness or Disease. The war on sickness has been 
 as much the business of Religion, as of Science. From 
 the earliest times, men have turned to their religion 
 for help and healing of their physical ills, just as they 
 sought moral benefit through the same channels. 
 The medicine-man of the Indian still acts as the
 
 JEWISH SCIENCE 17 
 
 medium of the tribal or tutelary god in effecting a 
 cure. He usually employs noise-making instruments 
 or other devices to arouse the suppliant, and works 
 upon the sense of credulity, natural to the crude man. 
 In some cases, magic herbs are employed. In others, 
 written formulae, inscribed with great unction, are 
 used to help the sufferer. Then too, all deities whom 
 man has worshipped, have been constantly propitiated 
 by the sick and the suffering. Fervent and ecstatic 
 prayers are uttered before the image or Ikon. The 
 Alaskan Indians to-day in praying for the sick perform 
 a weird dance around the totem pole, which represents 
 the local or tribal god. If the totem is that of the 
 bear clan, the dancers array themselves in skins of 
 that animal. It is safe to assert that, in all religions, 
 primitive, ancient and modern, there exists the custom 
 of appealing to the higher powers for aid to the sick. 
 Religion has inevitably carried with it the idea of 
 faith-cure or divine healing. Just as Religion has 
 warred on Sin, so it has also fought against Sickness. 
 
 What is sickness? It is first of all an Unreal or 
 Abnormal Condition of the Body and the Bodily 
 Functions. Health is natural and therefore God- 
 given. Sickness is ungodly or unnatural. The 
 following theorems are accepted by both Religion and 
 Science. 
 
 1. The body is the creation of an All-Wise and 
 All-Good God. 
 
 2. Sickness is the violation of the laws of nature 
 or God.
 
 18 JEWISH SCIENCE 
 
 3. Health depends largely on the use of the body 
 by the individual. Misuse or abuse of the body brings 
 sickness and disease. 
 
 4. Worry, anxiety, and similar mental states 
 cause physical weakness and impairment. Good 
 Cheer, Optimism, and similar mental states promote 
 health or well-being. 
 
 5. Faith or Religion is the highest expression of 
 Optimism. Therefore, Religion fosters health, and 
 fights sickness. 
 
 6. Religion in all forms has been the chief 
 means of cultivating Cheerfulness, Optimism, and all 
 those states that enter into the better mood. 
 
 7. The God-Idea is the very essence of all modern 
 religions. This idea implies absolute faith in the 
 goodness of God. 
 
 8. Judaism for thousands of years has taught the 
 pure God-Idea. 
 
 9. Judaism has encouraged the use of Prayer and 
 Devotion in Healing the Sick. 
 
 10. Judaism teaches Jewish Science, or the Law of 
 Divine Healing. 
 
 Now what is the psychological factor, or agent, in 
 all cases of faith-cure? The answer is very simple 
 It is the use of the power of Auto-Suggestion. The 
 mind of man alone has the unique or peculiar function 
 of being able to suggest to itself ideas which work 
 themselves out in the sub-conscious self. This sub- 
 conscious self or mind is the real mind in which man 
 lives, moves and has his being, and by which all
 
 JEWISH SCIENCE 19 
 
 bodily functions are controlled and disciplined. Let 
 us take the example of walking. To a child, walking 
 is a painful and conscious effort. Later by gradual 
 practise, the act of walking becomes an unconscious 
 or sub-conscious process. This law holds good of 
 all human arts and processes that require a gradual 
 study and mastery. The finished pianist, the trained 
 orator, the fine singer, attain the acme of their various 
 arts by training of the sub-conscious faculties, 
 dealing with these arts. This is an axiom of educa- 
 tion, long since recognized. 
 
 Now all strong suggestions help in the healing 
 process. The good physician realizes this truth, and 
 it is a trite saying that "Confidence in the physician 
 is half the battle of the patient." The sick man who 
 has faith in his doctor already helps himself. At 
 some stage of his treatment, the invalid must receive 
 in addition to drugs or surgical relief powerful sug- 
 gestions that intensify and strengthen his hope of 
 recovery. 
 
 Then too, medicine is but a God-given agency, and 
 in all cases of sickness, the physician can do naught 
 else than use the divine laws and bend them to his 
 purpose. Faith and Science are not w*ide apart in 
 the treatment of sickness, but thoroughly in harmony. 
 Now, of all suggestions that the sub-conscious mind 
 can appropriate, none is more effective than the pure 
 idea of Faith in an All-Good God. In the first place, 
 the God-idea is the overarching idea of the human 
 mind. It is the most comprehensive thought that the 
 mind of man can take up. Moreover it carries with
 
 20 JEWISH SCIENCE 
 
 it the utmost emotional or driving force. It is con- 
 viction, raised to the highest degree. 
 
 In Judaism, the idea of Divine Healing has long 
 been known. In its purest form, it is found in the 
 Jewish Scriptures. The Bible of Israel is rich in 
 passages teaching the healing function of God. More- 
 over, as will be explained in a later chapter, the Jewish 
 Writ contains many historical incidents, vividly 
 describing instances of divine healing. Many of the 
 Prophets, such as Elijah, Elisha, Isaiah, and Jeremiah 
 are represented as divine healers. Later on we shall 
 see that a complete Jewish Science movement, known 
 as Chasidism, arose in the Eighteenth Century in 
 Russia and Poland. 
 
 The Chasidim were faith-healers in their day, and 
 the Zaddik or mediator of the modern Chasidim still 
 professes the curative power, derived from a higher 
 source. 
 
 Jewish Science is not an anomaly in the Jewish 
 faith. The Prayer Book or Tefillah of Israel contains 
 specified prayers for divine healing. From time 
 immemorial, it has been customary for devout Jews 
 to offer such prayers for the sick, and to go to the 
 Synagogue to pray for their dear ones who are suf- 
 fering. One of the leading physicians of this country, 
 an Israelite, whose name is a household word in his 
 treatment of sickness, employs the dual method of 
 Prayer and Medicine. 
 
 Faith may or may not move mountains, but it is a 
 powerful lever in lifting the sick and despondent to 
 the higher level of Health and Happiness. Faith
 
 JEWISH SCIENCE 21 
 
 does make men strong and happy. It creates new 
 interest and enthusiasm, and teaches the value of 
 spiritual joy as against temporal pleasure. Faith not 
 only helps to heal, but it is an offset to materialism. 
 The average Jew, like his neighbor, is often shaken 
 by the hand of fate and fortune. When disaster 
 overtakes him, he is usually plunged into despair 
 and despondency. Melancholy often ensues as a 
 result of material failure, and, suicide, once unknown 
 among the Jews, is often resorted to, as the means 
 of solving the individual problem. Judaism still 
 offers in its thought and ritual the spiritual power by 
 which mental unrest may be prevented and checked. 
 The pious Jew knows this truth only too well, and, in 
 his supreme faith, smiles at mere worldly loss. Through 
 his Jewish rearing, he has acquired the power which 
 conquers Discontent, Ennui, Wanderlust, and other 
 modern vagaries. By his positive conviction, he finds 
 Health and Happiness, and drives out every thought 
 or emotion that disturbs the body or mind. To the 
 real Jew, Religion is still what it was to his fathers, 
 an ever-present help in the time of trouble. It fills 
 him with the love of life, with all its manifold moral 
 and spiritual opportunities. In fact, Chayim or Life 
 is the Ruling Passion of the Jewish soul. Life is 
 precious and well-being desirable. For this reason, 
 the Jewish people have been characterized by their 
 longevity. The death-rate among Jewish people is 
 much lower than that among non-Jews, and insurance 
 experts declare that the average Jew is the very best 
 risk. "A Long Life and a Happy One" is a maxim
 
 22 JEWISH SCIENCE 
 
 which sums up the greatest aspiration of a pious 
 Israelite. 
 
 The principle of divine healing in Judaism might be 
 further unfolded, but the reader should know by now, 
 that Jewish Science is a living reality in the heart of 
 Israel. The Jew who seeks this spiritual truth, 
 need not step outside of the Synagogue to find it. 
 No alien cult is necessary to teach him the value of 
 prayer as a means of Health and Happiness. Jewish 
 Science contains every important principle in the art 
 of Divine Healing. Christian Science and similar 
 faiths are not needed by the true Jew who knows 
 and loves his Religion. In Chapter 6 of this work, 
 a complete Anthology of Jewish Science may be 
 found. In this Chapter, I have translated in full every 
 passage from the Jewish Bible and Prayer Book, that 
 teaches Divine Healing. To this Anthology, the 
 reader may refer in order to find special literature. 
 He may also make use of the Jewish prayers for the 
 sick, and put them to practical benefit. Suffice it 
 to state that historic Judaism has absolutely taught 
 the principle of Faith-Cure, and that all Jewish 
 literature, Biblical and post -Biblical, teems with 
 references to this theme. Just as Religion in the past 
 has fought the dual problems of Sin and Sickness, 
 likewise Judaism through Jewish Science has com- 
 bated the twofold evils. In the tents of Israel, the 
 spiritual truth has been taught that the ills of the 
 flesh, and the sins of the soul can be overcome by 
 the divine power of Prayer and Good Deeds.
 
 CHAPTER II. 
 
 The Chasidic Movement. 
 
 "Presenting in its inner motives one of the most 
 peculiar phenomena of religious psychology in general, 
 Chasidism should be classed among the most moment- 
 ous spiritual revolutions that have influenced the 
 social life of the Jews, particularly those of Eastern 
 Europe." (Jewish Encyclopedia.) 
 
 Jewish Science received its first historical expression 
 in the unique movement known as Chasidism which 
 originated in the Eighteenth Century and has continued 
 to the present time. This unusual cult spread so 
 rapidly that at one time it threatened to overwhelm 
 the entire Judaism of Europe. During its 
 growth, it obtained a hold upon practically all the 
 Jewish masses of Poland and Russia. As stated in 
 the preamble of this chapter, it played a most im- 
 portant role in shaping Jewish thought and life among 
 the Jews of the Old World. 
 
 The name Chasidism is derived from the Hebrew 
 word, Chasid which means "A Pious Man." Chasidism 
 therefore may be well summed up as "Intense Piety." 
 In a manner, it resembles Protestantism in that it 
 assigns the first place in Religion not to Dogma and 
 Ritual, but to Sentiment and Emotion. The Chasidic 
 Movement was in the first place a distinct protest 
 against the rigid legalism that had crept into the 
 Jewish Faith after the Fall of the Second Temple in 
 70, A. D. In this respect, it was but a recurrence of
 
 24 JEWISH SCIENCE 
 
 a phenomenon that has appeared over and over 
 again in historic Judaism. 
 
 For two principles have constantly contended for 
 supremacy in the spiritual life of Israel, the Law and 
 and the Spirit, Formalism and Religious Sentiment. 
 A constant struggle has gone on between these two 
 opposing ideas, or as the Jewish Encyclopedia 
 expresses the thought, "The discipline of the Law 
 was pitted against mystical and individual Media- 
 tion." The contest of these contending ideas was 
 reflected first in the struggle between the Pharisees 
 and the Essenes in the Second Commonwealth. 
 The Pharisees represented the Rabbinical Law and 
 contended for the Letter as well as the Spirit of 
 faith. The Essenes who were the early Jewish 
 ascetics spurned the Temple-worship and the ob- 
 servance of the Law. They, were the first Jewish 
 free-lances. Later, Talmudism came into conflict 
 with the movement known as the Kabala. The 
 Kabalists were the first pure Jewish Mystics to 
 whom the Law alone was not a sufficient source of 
 spiritual stimulus. Neither Essenism nor Kabal- 
 ism obtained a strong hold on the masses. The 
 ascetic view of life somehow has never appealed to 
 the Jewish mind, and the esoteric teachings of the 
 Kabala were beyond the ken of the plain people. 
 
 Now, the Jewish world was to witness a genuine 
 struggle between the Law and the Spirit. Out of 
 this conflict, emerged what we may call the Jewish 
 Science Sect known as Chasidism. During the 
 course of the ages, the Rabbinical Law had developed
 
 JEWISH SCIENCE 25 
 
 into a rigid system of religion. The Study of the 
 Law or Talmud Torah had become the Ruling Passion 
 of the house of Israel. Talmudic learning was exalted 
 as the chief virtue and the Practise of the Law had 
 become the very end of life. Whatever is implied 
 in Jewish orthodoxy, is represented in the term, 
 Rabbinism. Every Jewish duty or Mitsvoh still 
 observed by the orthodox Jew, is a part of this 
 Rabbinical system of life. Line upon line, precept 
 upon precept, the Rabbinical tradition had accum- 
 ulated, and, at the beginning of the Eighteenth 
 Century, Judaism had crystallized into a code of 
 religious practise. 
 
 Now, Rabbinism was to encounter its first stumbling 
 block in the Mystic Messianic Movements that 
 swept over the Jews of Russia and Poland on the 
 threshold of the Eighteenth Century. Political and 
 economic causes favored the spread of mystical 
 ideas. For centuries, the Jews of Poland had enjoyed 
 unlimited freedom and prosperity. Under the special 
 protection of the Polish kings, Israel had grown and 
 flourished in all parts of the Polish nation. The era 
 of happiness did not last long for the Jewish 
 peoples. For, at the beginning of the Eighteenth 
 Century, there ensued a fearful period of persecution 
 and suffering. This was mainly due to what is 
 known as the Cossack Uprising, or the Chmielnicki 
 Rebellion. Poland was turned from a garden spot 
 into a veritable desert by the terrible Cossacks, 
 who, as agents of Russia, brought about the 
 revolution. The whole life of Polish Jewry was
 
 26 JEWISH SCIENCE 
 
 completely upset. The larger communities were 
 broken up and distress and poverty appeared every- 
 where. This period has ever since been regarded 
 as a nightmare of Jewish suffering. 
 
 Conditions were worse in the Southwestern prov- 
 inces, known as the Ukraine. These provinces were 
 Volhymnia, Podolia and Galicia. Even before the 
 Cossack Uprising, the Jews of the Ukraine had not 
 enjoyed the same prosperity and opportunity as 
 those of the northern province, known as Lithuania. 
 In that section, the cities were larger and the 
 educational advantages were much greater. In the 
 principal cities, such as Wilna and Kovno, Jewish life 
 was organized on a very large scale. Here were 
 found the great Synagogues and Rabbinical Academ- 
 ies. Lithuania had became one of the strongholds 
 of Rabbinical Orthodoxy. It is well to bear in mind 
 the religious and economic differences between the 
 Jews of the Ukraine and those of Lithuania. 
 
 This very difference furnished a fertile field for 
 the growth of mystic movement. Again, under the 
 influence of the Kabalists, the Rabbinical authorities 
 had gradually added to Jewish life many ascetic 
 features, such as fasting, self-torture and gloominess. 
 "Such a combination of religious practises suitable 
 to hermits, was not suitable to the bulk of the Jewish 
 people." (Jewish Encyclopedia.) Even in the 
 Northern and Lithuanian provinces, many learned 
 and thinking Jews began to doubt the validity of the 
 Rabbinical Law. Rabbinism was losing its 
 strong hold over the masses as well as the free-thinking
 
 JEWISH SCIENCE 27 
 
 element. Skepticism coincided with the historical 
 forces to initiate a new movement in Israel. Because 
 of their great distress caused by the Cossack Uprising, 
 the people were ready to turn to a new scheme of 
 salvation that would at least offer solace for earthly 
 suffering. The Rock of the Law at last was about to 
 crumble under economic and spiritual onslaught. 
 Judaism hardened into a legal code was to be struck 
 by the rod of another Moses that it might bring 
 forth the living waters of faith. 
 
 This situation might be compared to that which 
 developed a century later in Germany and the United 
 States. About the close of the Eighteenth Century, 
 there appeared in Berlin the towering genius of Moses 
 Mendelsohn, the first German Jewish Reformer. In 
 his boyhood, he was reared in the typical Rabbinical 
 atmosphere. Until his eighteenth year, he was 
 untouched by modern culture and life. This 
 was practically true of all his German Jewish con- 
 temporaries. Moreover, even the German language 
 was forbidden or unknown. The Jewish Jargon or 
 Yiddish was the vernacular of the people. Mendel- 
 sohn secretly mastered the German language, and 
 in his plastic mind, it became the key that unlocked 
 the gates of the mental Ghetto into which the Jew had 
 been forced by bias and prejudice. Mendelsohn came 
 to Berlin where he began his task of leading his people 
 into the broader life of Germany. Under the influence 
 of Frederick the Great, a new and liberal spirit was 
 fostered. The day of the Ghetto was over, and the 
 Jew was ready to step out into the modern world.
 
 28 JEWISH SCIENCE 
 
 Mendelsohn first translated the Hebrew Bible into 
 the German language, but very wisely used the 
 Hebrew alphabet in transliterating the German 
 words. The publication of the first German trans- 
 lation of the Jewish Bible created a new epoch in 
 German Judaism. It was the first striking reform 
 in Jewish life. Naturally it encountered the 
 intense opposition of the orthodox or Rabbinical 
 party. All through his lifetime, the great reformer 
 had to fight against the powers of conservatism and 
 traditionalism. 
 
 Later in Germany there appeared a galaxy of 
 Jewish reformers, such as Friedlander, Zunz and 
 Geiger. Under their influence, Reform Judaism 
 arose as a protest against dead formalism and dry-as- 
 dust pedantry. The reformers claimed that Judaism 
 should bea modern and living faith, not an antiquated 
 cult. They contended that the spirit of Judaism was 
 more important than the letter of the Law. They 
 also insisted that the Bible contained the living word 
 of God which had been obscured by the thick deposit 
 of custom and tradition. Through them, Judaism in 
 Germany became modernized and adapted to the 
 spirit of the times. 
 
 Later in this country, my sainted teacher, Isaac 
 M. Wise who had come here from Europe continued 
 the battle of Reform. Although reared in strict 
 orthodoxy, he soon learned on his arrival in the new 
 land of promise that Judaism could not exist or 
 thrive unless it was liberated from its Rabbinical 
 interpretation. Beginning in Albany, N. Y., in 1849,
 
 JEWISH SCIENCE 29 
 
 he labored for fifty years for the living and liberal 
 presentation of Judaism. His life and career are 
 well known. His name has become a household 
 word in American Israel. As a monument to his 
 genius, there stands in Cincinnati, Ohio, the Hebrew 
 Union College, which he founded in 1876 as an 
 institution for educating American Rabbis in the 
 modern spirit. This college has graduated many 
 rabbis who have gone forth to spread the gospel of a 
 living and liberal Judaism. Nowhere has the Jewish 
 faith flourished more than on this continent, and 
 this result is due to the historic effort of Isaac M. 
 Wise in releasing the spirit of Judaism from its 
 casement in law and ceremony. 
 
 Now in the Eighteenth Century, just as later in 
 Germany and America, Rabbinism, officially en- 
 trenched, encountered in Russia and Poland its first 
 protest in the Chasidic movement which we may 
 regard historically as the pathfinder of Reform 
 Judaism. If later this movement degenerated, it 
 cannot be denied that at the outset, Chasidism was 
 inspired by a sincere and genuine effort to afford a 
 living Jewish faith, and to improve the individual 
 in conduct and character. To again quote the Jewish 
 Encyclopedia, "It aimed not at dogmatic and ritual 
 reform, but at a change in the believer. By sugges- 
 tion, it created a new type of religious man, who 
 placed emotion above ritual, and religious excitement 
 above knowledge." 
 
 The founder of Chasidism was a Podolian Jew, 
 Eliezer Baal Shem Tob. He was also called Besht,
 
 30 JEWISH SCIENCE 
 
 which is a combination of the words Baal Shem Tob. 
 These words form a phrase which means "The Master 
 of The Good Name." He was usually called The 
 Master of the Name, and the idea implied is that he 
 became the master of the living name of Cod tilth its 
 mystical and healing power over human ills. 
 
 In that remarkable and classic sketch, "The Master 
 of the Name," found in the Dreamers of the Ghetto, 
 Israel Zangwill, the noted writer, has drawn a perfect 
 pen-picture of the famous Wonder Rabbi Baal Shem 
 Tob. It is worth while reading by anyone who is 
 interested in the Chasidic movement. We may cull 
 certain facts from this sketch written as an autobio- 
 graphy by a supposed disciple of the Master of the 
 Name. The noted Rabbi who founded Chasidism 
 was the son of a certain Rabbi Israel who lived in 
 Moldavia. Shortly after his marriage, Rabbi Israel 
 was captured by Turkish soldiers during one of their 
 raids, and was brought to Constantinople where he 
 was sold as a slave. Soon he found his way into the 
 palace of the Sultan himself, who became impressed 
 with his unusual power, for it is claimed that Israel 
 was endowed with the gift of prophecy and fortune- 
 telling. It is related that he obtained his freedom 
 in the following manner. The Sultan was anxious 
 to capture a certain city, which had defied his forces 
 for years. He sent for the rabbi, and promised him 
 his freedom if he could advise him successfully as to the 
 capture of the city. The Jewish sage counseled his 
 master to release from prison two thousand of his 
 most dependable convicts and promise them their
 
 JEWISH SCIENCE 31 
 
 freedom if they would capture the city in question. 
 The Sultan followed the suggestion, which proved 
 wholly successful. On this account, the rabbi 
 was granted his freedom, but the Sultan was so eager 
 to have him in his entourage that he forced him to 
 marry a Turkish woman and remain in the Ottoman 
 Empire. All the while, Israel watched for an oppor- 
 tunity to escape, and one day succeeded in getting 
 away from Constantinople. 
 
 Soon he rejoined his own Jewish wife and family 
 with whom he lived happily for many years. Now 
 the Chasidim declare that when Israel and his wife 
 had reached their one hundredth year, a son was 
 born to them who was the famous Baal Shem Tob, or 
 Master of the Name. Besht was educated in the usual 
 Jewish manner. Still, he evinced no particular talent in 
 boyhood or early manhood. The Chasidim claim that 
 during these years he was secretly preparing himself for 
 his great announcement. Very little is known of his 
 life until his thirty-eighth year. Then he began to 
 propound his new system of faith, and also announced 
 his power as a divine healer. His fame soon spread 
 and followers multiplied. It is said that he cured 
 by prayers, ecstasies and gesticulations and that he 
 also foretold the future. Gentile and Jew flocked 
 to him, and he became known as a miracle- worker. 
 Baal Shem Tob appealed strongly to the masses, and 
 became an idol of the common people. "He was 
 characterized by simplicity and sincerity and he 
 understood the masses. He taught that true religion 
 does not lie in Talmudic learning, but in the love of
 
 32 JEWISH SCIENCE 
 
 God with faith and belief in the efficacy of prayer." 
 (Jewish Encyclopedia). By his universal appeal and 
 insistence on simple religion, he made Judaism a 
 democratic faith, a religion of the people, by the 
 people, and for the people. 
 
 Besht spent most of his life in the Podolian town 
 of Miedzyboz. Unfortunately, he did not write a 
 book dealing with his teachings. He usually ex- 
 pressed his doctrine in sayings and parables which 
 were developed by his disciples into a formal system. 
 Two main ideas characterized the Chasidic creed. 
 (I) Religious Pantheism or the belief in the Divine 
 Omnipresence. (II). The Idea of Communion be- 
 tween God and man. Prayer is the best form of 
 communion. These are the chief ideas, but other 
 principles were expressed which surely have the 
 modern tone. Serve God with a cheerful and happy 
 mind. Sadness and sorrow darken the soul. Hence, 
 the harm of asceticism is inferred. By constant com- 
 munion, one may acquire the gift of Prophecy, and 
 become a Zadik. This word varies with the word 
 Chasid and is derived from the Hebrew word, which 
 means "A Righteous Man." In the Chasidic sense, 
 the Zadik is a mediator between God and his people. 
 
 By the usual law of historic progress, the original 
 doctrine of the founder of Chasidism became deve- 
 loped into a further system Zaddikism. This was 
 the work of the two chief disciples of Besht, Rabbi 
 Baer of Meseritz and Jacob Joseph Cohen of Kovno. 
 From both places went forth many young men trained 
 in the Chasidic cult. Meanwhile, countless Chasidic
 
 JEWISH SCIENCE 33 
 
 houses of worship arose to which the people turned 
 for comfort. A special prayer book was developed 
 and circulated. In the hour of distress, Chasidism 
 furnished a rallying place for the sorely tried Jewish 
 masses of the Southwestern Polish Provinces The 
 Ukraine. 
 
 In the Northern or Lithuanian countries where 
 Rabbinical othodoxy was stronger, Chasidism was 
 naturally affected by it, and lost many of its original 
 features. Still the cult made great inroads among 
 the Lithuanian Jews. A new form of Chasidic faith 
 was developed by the Lithuanian Rabbi Zalman of 
 Liezna (1747-1812). It was known as Rational 
 Chasidism or "Habad," derived from the first letters 
 of the Hebrew words, Chochmah or Wisdom, Binah 
 or Understanding, Deah or Knowledge. Chasidism, 
 as stated above, was bitterly fought by the leaders 
 of orthodoxy, when they noted the tremendous growth 
 of the new sect. An intense struggle ensued between 
 the opposing camps. Debates and discussions of an 
 acrimonious nature prevailed during the entire 
 Eighteenth Century. The doctrine of Besht, that 
 man could be saved by Faith, was held to contradict 
 the doctrine of Rabbinism, that man's religious value 
 should be measured by Talmudic Learning, and 
 Practise of the Law. The bitterest opponent of the 
 Chasidim was Elijah Ben Solomon, who was relentless 
 in his hostility and used all means to persecute the 
 followers of Besht. 
 
 Chasidism attained its greatest growth in the first 
 part of the Nineteenth Century. At that time, about
 
 34 JEWISH SCIENCE 
 
 half the Jews of Russia, Poland, Galicia, Roumania 
 and Hungary professed the Chasidic cult. In Russia, 
 the sect was legalized by the government in the edict, 
 known as "The Enactment Concerning the Jews." 
 (1804). Elements of weakness however soon ap- 
 peared. Unorganized, the Chasidim could not be 
 held together. Then too, modern culture began to 
 reach the Ghettoes of Poland and Russia. The 
 younger generation turned to the movement known as 
 "The Haskalah "or "Enlightenment." The leaders of 
 the Haskalah began to attack the Chasidic faith as 
 not in keeping with the spirit of the times. Other 
 causes contributed to the weakening of Chasidism. 
 Many of the Chasidic leaders and the Zaddikim had 
 absolutely corrupted the pure teachings of The 
 Master of the Name, and turned the healing art 
 into a mere money-making scheme. Many of the 
 leaders lived in luxury from their earnings and fees, 
 and not a few indulged in very riotous living. 
 Thus, Chasidism, which began as a genuine protest 
 against Rabbinical orthodoxy, lost much of its 
 pristine spirit. This has been the fate of many 
 reform movements in all religion. The early reformer 
 is inspired by pure and exalted motives. His fol- 
 lowers later on use the new religion for impure, 
 selfish and mercenary ends. 
 
 As an earthquake leaves its mark for centuries, 
 likewise in religion, an upheaval has its distant 
 and distinct effect. Chasidism is still deeply 
 rooted in Russian and Polish Judaism, and in recent
 
 JEWISH SCIENCE 35 
 
 years under the stimulus of the modern healing move- 
 ment in religion, it has begun to take on new life. 
 Its historic purpose however cannot be overlooked. 
 "In the Eighteenth Century, it was the creative 
 force that brought into the dry bones of Rabbinism 
 the stream of religious enthusiasm" (Jewish Encyc.) 
 Nor can the purity and sincerity of Baal Shem Tob 
 be questioned. He was a Jew of Jews, who honestly 
 sought the welfare of his people. He was also a 
 spiritual heir of the teachings of Moses and the 
 Prophets. The truth of Jewish Science was found 
 by him in the word of God, as expressed in the Jewish 
 Scriptures. What had been taught in the Golden 
 Age of ancient Israel, was merely taken up and 
 repeated by him. Underlying his whole teaching was 
 the central Jewish conviction that God alone is the 
 King of the Universe, and the Healer of the Sick. 
 When Jewish Science is once more recognized and 
 restored, Baal Shem Tob will be given complete 
 recognition in the Jewish Hall of Fame, as a true 
 teacher in Israel, the friend of the meek and the lowly, 
 the healer of the sick of his people. A reading of 
 Zangwill's sketch will convince anyone that this 
 tribute is not overdrawn. Writing as an imaginary 
 disciple of Besht, the brilliant author concludes his 
 masterly monograph with this exquisite thought, the 
 facts of which are entrenched in Jewish History, and 
 confirmed by the recognized authority on Judaism 
 the Jewish Encyclopedia "But above all let the 
 memory of the Master himself be to them a melody 
 and a blessing: he whose life taught me to understand
 
 36 JEWISH SCIENCE 
 
 that the greatest man is not he who dwells in the 
 purple, amid palaces and courtiers, hedged and 
 guarded, and magnified by illusive pomp, but he 
 who, talking cheerfully with his fellows in the market- 
 place, humble as though he were unworshipped, and 
 poor as though he were unregarded, is divinely 
 enkindled, so that a light shines from him whereby 
 men recognize the visible presence of God."
 
 CHAPTER III. 
 The Change of Name. 
 
 One of the most curious aspects of Jewish Science 
 is the custom, known as, "Meshanneh Hasshem" or 
 "The Change of Name." This custom no doubt 
 rests upon the primitive notion that the name of a 
 person is not only an integral part of himself, but 
 virtually equal to his own life and being. In ancient 
 times, the name played a most important role, and 
 great stress was laid upon the ceremony of giving 
 names to individuals. The Chinese people, even 
 today, lay so much emphasis on the name, that in 
 a lifetime a person assumes many names, just as if 
 he were a different character under each appellation. 
 Even in modern life the value of names is shown in 
 the custom of giving many and varied titles to royal 
 persons as well as nobles. 
 
 At times too, the real name is concealed, and in 
 ancient Israel, the name of the Deity was considered 
 so sacred that it was spoken only once a year on the 
 Day of Atonement by the High Priest. Now the 
 custom of changing the name of a person when sick 
 arose in the Middle Ages among the Jews. No doubt 
 the influence of the Kabalists or Jewish Mystics 
 fostered the popular belief that by changing his name 
 the sufferer could be saved from death. The notion 
 also prevailed that in this way the Angel of Death 
 who summons a person by name, would be baffled 
 in his mortal purpose. The name usually adopted
 
 38 JEWISH SCIENCE 
 
 was "Chayyim," which means Life. No doubt, it 
 was believed that this name possessed vitalizing 
 power. 
 
 The custom of changing the name of a sick person 
 came down through the ages, and is still practised 
 by the Jewish people. Usually, when death seems 
 imminent, the family of the sick person requests their 
 rabbi to call together a special Minyan or religious 
 assembly at the local synagogue. The regular 
 evening or morning service is held, and at the end of 
 the devotion, the rabbi states in a specific formula 
 that the name of so and so is changed to such and 
 such. A special prayer for the sick person is also 
 offered. Such a ceremony is in vogue among those 
 Jews who have been under the influence of the 
 Chasidic or Jewish Science movement. Still, many 
 devout Jews to-day resort to the custom in the hour 
 of extreme sickness. 
 
 I was reared in a radical Jewish atmosphere and 
 had never witnessed the performance of this rite, 
 although I had known it from my Jewish studies. One 
 day, an instance occurred which completely changed 
 my attitude towards the question of healing by 
 faith. Mr. and Mrs. A. were a couple whom I had 
 united in marriage in Mobile several years ago. I 
 was always deeply interested in their welfare, and 
 when a daughter was born to them, I became closely 
 attached to her. When the little child was a year 
 old, she became very sick. Several physicians were 
 called, and they brought their best medical skill to 
 bear. The child grew steadily worse, and finally
 
 JEWISH SCIENCE 39 
 
 all hope was abandoned by the attending physicians. 
 The mother became distracted, and naturally ap- 
 pealed to her family and friends for suggestions. A 
 relative who had once witnessed the Change of Name 
 ceremony, suggested it to the mother. 
 
 As a last hope, she requested me to come at 
 once to perform the rite. I was compelled to turn 
 to certain Jewish works in order to learn the proper 
 mode of procedure, for I had never taken part in or 
 performed the ceremony. There was no time left 
 even to call together a Minyan at the Temple. When 
 I arrived at the home, I found the child in a critical 
 state. Boldly varying the usual form, I took the 
 infant in my arms, prayed with all my strength to 
 God, and then at the mother's advice declared the 
 name changed from Rebecca to Ruth. 
 
 I left the house shortly after the incident, and 
 later learnt that the child began to improve at once. 
 To-day she is three years old, and has been in fairly 
 good health. Ever since, the parents and other friends 
 have been firmly convinced of the efficacy of the rite. 
 From this time too, began my own interest in 
 Jewish Science. Let me state that at first I was 
 altogether skeptical about the ceremony, and reluc- 
 tant to perform it. But the anguish of a mother's 
 heart could not be resisted, and I concentrated my 
 whole being on the act of prayer for Divine Healing. 
 
 Since then I have been told of many more instances 
 of the change of name. In some cases the rite 
 proved successful, and, in others, the patients failed 
 to recover.
 
 40 JEWISH SCIENCE 
 
 But a large number of recoveries that I have noted, 
 prove conclusively that Jewish Science has had its 
 effect, and that it should recommend itself to all 
 zealous Jews.
 
 CHAPTER IV. 
 
 Jewish Science vs. Christian Science. 
 
 One of my purposes in writing this book on Jewish 
 Science is to win back to Judaism those Jews who 
 have been lured into the camp of Christian Science 
 under false pretenses. Uninformed touching their 
 own faith, these Israelites have been led to believe that 
 Christian Science alone promulgates the truth of Divine 
 Healing. I am broad enough to believe that in mlany 
 cases the conversion to the new faith is sincere and 
 genuine. In some instances however, it is to my mind 
 simply a repetition of an old Jewish weakness the 
 desire to assimilate with the non-Jewish world. 
 
 Ever since the rise of Christianity, Jews have been 
 converted to that religion. The Jewish Encyclopedia 
 in the article entitled "Apostasy," contains a list 
 of all famous Jewish apostates to the Christian faith. 
 In the Old World, to-day, conversions are frequent 
 for political or commercial preferment. Some of the 
 most distinguished savants in Europe were born and 
 reared in the Jewish fold. Many world-famed 
 physicians and surgeons in Europe through sheer 
 cowardice have embraced the dominant religion. 
 Even Heine, that intensely Hebraic soul allowed 
 himself to be baptised in Germany, in order to obtain 
 certain academic advantages. As he expressed it in 
 his characteristic way, "A few drops of water passed 
 over my body, but did not reach my soul." The 
 famous Lord Beaconsfield was publicly converted by
 
 42 JEWISH SCIENCE 
 
 his father, Isaac D' Israeli, who brought his entire 
 family into the Established Church of England. 
 Every Jewish community in the world has its records 
 of defections, and personally I have known many 
 prominent non-Jews whose ancestors had sprung 
 from the loins of Israel. 
 
 Therefore, the conversion of Jews to Christian 
 Science is not a new phenomenon. Nor is it to be 
 viewed with greater alarm than the secession of many 
 Israelites, who in the past have sold their birthright 
 for a mess of pottage. I have admitted that in 
 many instances the Jew, who has become a Christian 
 Scientist, has been ingenuous in his change of faith. 
 The psychology of the act can be easily explained. 
 He has either suffered a grievous sickness, or seen a 
 dear one become the victim of disease. He first 
 has tried every school of medical thought, Allopathy, 
 the recognized school, or the newer schools, such as 
 Homeopathy and Osteopathy. Then, perhaps he 
 has turned for help to New Thought, Vibration-Cure, 
 or Animal Magnetism. One method after another 
 was tried without success. In his final extremity, he 
 took up the suggestion that he try the new religion 
 of Christian Science. A drowning man clutches at a 
 straw, and the distracted Jew begins his course in 
 the school of Mrs. Eddy. Science and Health becomes 
 his text book, and the bible of Christian Science 
 becomes his Bible. A new heaven and earth are 
 opened up, and the former Jew becomes an enthusiast 
 over the discovery that Religion is Love, and not Law. 
 He also learns that faith in God means healing of
 
 JEWISH SCIENCE 43 
 
 bodily ills. He does not know, or has forgotten that 
 Judaism teaches these supreme truths of all religion. 
 Perhaps he does not know that the idea of the love 
 of God and man was first expressed in the Jewish 
 Scriptures. The classic sentences which are glibly 
 taught him by his new faith are both taken from the 
 Pentateuch. "Thou shalt love the Lord Thy God 
 with all thy heart, with all thy soul, and with all thy 
 might," is taken out of the Book of Deuteronomy. 
 The famous sentence, "Thou shalt love thy neighbor 
 as thyself," is found in the Book of Exodus. 
 
 Then, the Jewish Neophyte is told that Science and 
 Health is the first correct declaration of the principle 
 of Divine Healing. Mrs. Eddy naturally concedes 
 that although she was the first to formulate the truth, 
 it was foreshadowed in the Jewish Bible and further 
 developed in the Christian Scriptures. She does not 
 hesitate to use the Psalms and other parts of the 
 Jewish Writ. In fact, her book is practically a 
 Mosaic of Biblical quotations. Still, the main use 
 of the word Christian proves that she herself wished 
 to give a strictly Christian construction to her inter- 
 pretation of Divine Healing. Therefore, the life and 
 teachings of Jesus play a major role in Science and 
 Health. According to Mrs. Eddy, the law of Healing 
 by Faith received its highest expression in the words 
 and acts of the Christian Messiah. In fact, the usual 
 halo is placed on the personality of Jesus, and, in 
 keeping with the historic attitude, Judaism is mini- 
 mized that Christianity may be exalted.
 
 44 JEWISH SCIENCE 
 
 In so doing, the author of Science and Health has 
 merely followed in the footsteps of all Christian 
 writers in their dealings with Jewish thought. From 
 the time when dogmatic Christianity triumphed over 
 the teachings of the first Christians who were merely 
 a Jewish sect, all Christian theologians have been in 
 the habit of depreciating the Jewish faith. They 
 have condemned it as narrow and legalistic. Christian- 
 ity was called the Religion of Love, and Judaism the 
 Religion of Law. The Jewish Scriptures were termed 
 the Old Testament and the Christian the New 
 Testament. The assumption of the infinite 
 superiority of the Christian faith over Judaism has 
 been handed down through the ages. Mrs. Eddy 
 does not escape the historic indictment, and every 
 Jew in the Christian Science Church should realize 
 that by his membership he helps to foster the century- 
 old-fallacy. Tacitly, he approves of the custom of 
 relegating Judaism and the Jewish Bible to a second- 
 ary place. Not enough that he has left the Oldest 
 People of Religion, and the Oldest Religion of the 
 People, but he has placed a stigma on the very Bible 
 which is the fountain head of all Bibles, and all 
 civilized religions. 
 
 While Mrs. Eddy condemned Judaism, she did 
 not scruple to use the very best material out of 
 the Bible which was the product of that religion. 
 The Prophecies and Psalms of Israel are delib- 
 erately quoted, as the data of Science and Health. 
 Grand larceny of thought is not yet subject 
 to punishment. Otherwise, the author of Science and
 
 JEWISH SCIENCE 45 
 
 Health might have been indicted for this offense. 
 How can a Jew who has become a Christian Scientist 
 swallow such logic as this! The Old Testament was 
 only a prelude to the New Testament. Yet it is 
 well to quote and use the words of the Old Testament. 
 Judaism was a religion that emphasized the law. 
 Yet it is proper to remember the adage that sprang 
 from Judaism, "Thou shalt love thy neighbor as 
 thyself." In other words, Jewish literature is good 
 enough when it is used by the Christian Scientist, 
 but it is not good when used by the Jew. Judaism is a 
 universal Religion of love, but not when professed 
 by Jews. Such is the fallacious logic, employed by 
 Mrs. Eddy and her disciples. 
 
 Now the true Jew resents all imputation cast on 
 his faith, as found in Science and Health. These 
 citations are very numerous, and will be dealt with 
 in a separate chapter. However, we can take up 
 certain anti-Jewish arguments. Mrs. Eddy is fond of 
 stating that the Jewish view of the Godhead is mater- 
 ialistic as contrasted with the pure and spiritual 
 conception, taught by Christian Science. Were this 
 only the usual claim of the average Christian writer, 
 it might be passed over, for the Jew has been ac- 
 customed to such misrepresentation of his belief. 
 But when Jews are led into a church under this 
 belief, it is time to protest vigorously against such 
 thoroughly unfounded and untruthful assertions. 
 
 Far from presenting the material view of Deity, 
 Judaism is the One Religion of Mankind that has 
 always asserted the pure and spiritual view of the
 
 46 JEWISH SCIENCE 
 
 divine. Not only is this true, but Judaism has 
 fought every effort to materialize the God Idea. Juda- 
 ism is strictly Ethical Monotheism, pure and un- 
 adulterated. On the other hand, Christianity has 
 always taught the idea of a god-man, or a man-god. 
 A large portion of the Christian people still make 
 use of images, statues, pictures, or other material 
 representations of the divine. Christ is pictured as a 
 flesh and blood god. The slur on Judaism would be 
 laughable were it not so easily accepted by the gullible 
 Jews who have accepted Christian Science. 
 
 Now, Judaism is such a simple faith that it can be 
 summed up in the Decalogue of Sinai. These Ten 
 Words or Commandments are the very quintessence 
 of Judaism. The Second Commandment is 
 absolutely the Creed of Israel touching the Godhead. 
 This Commandment states, "Thou shalt have no 
 other gods besides me. Thou shalt not make unto 
 thyself any graven image, nor any likeness of any- 
 thing which is in the heavens above, in the earth 
 beneath, or in the waters under the earth. Thou 
 shalt not bow down to them, nor serve them." 
 The Jewish Truth may be clearly expressed in the 
 following formula, There is only one Cod who is a pure 
 spirit not to be conceived nor represented in any material 
 manner. Surely Mrs. Eddy, either misinformed or 
 prejudiced, failed to state the truth regarding Judaism. 
 
 Moreover the Jewish theory of Deity has been 
 thoroughly realized in Jewish life and practise. The 
 Synagogue contains no pictures, nor images of the 
 divine. But for the Ark, containing the Scroll of
 
 JEWISH SCIENCE 47 
 
 the Law, and the Menorah or Sevenfold Candlestick, 
 no vestige of anything material is found in the con- 
 fines of the Jewish House of Worship. The Syna- 
 gogue is as non-material in its suggestion of the divine, 
 as any place of worship could possibly be. 
 
 Because of his innate prejudice against picturing 
 the spiritual, the historic Jew developed neither art 
 nor sculpture. In all the antiquities of Palestine, 
 not one painting, statue nor image has been unearthed. 
 The Jews are peculiarly spiritual in their attitude to 
 the Godhead. Moreover, the main effort of Moses 
 and the later Prophets of Israel was to draw the 
 Jewish people from the pagan cults of the surrounding 
 nations, and to educate them in Spiritual Mono- 
 theism. Witness the story of the Golden Calf. 
 Moses rebuked Aaron and the people, not only 
 because of their worship of an animal, but because 
 they dared to adore the Godhead through nature 
 or a natural object. 
 
 All in all, Judaism is absolutely opposed to mater- 
 ialism whether in Religion or Philosophy. All 
 Jewish thinkers from the days of Moses have stood 
 for the broadest conception of Divinity. In fact, 
 Jewish philosophy is so very spiritual that it 
 refuses to ascribe even names or attributes to the 
 Godhead. All limitation of the Deity by terms or 
 epithets are proscribed by the best Jewish minds. 
 Take for example the philosophic work "The Guide 
 of the Perplexed," written by Moses Maimonides in 
 the Twelfth Century. The main thesis of this book 
 is that the conception of the infinity of God precludes
 
 48 JEWISH SCIENCE 
 
 all finite limitations. Surely, this is Monotheism, 
 attenuated and spiritualized. 
 
 So much for the credal side of this subject. Now let 
 us examine the validity of Christian Science in its 
 appeal to the Jew as a healing process. Here again 
 we detect a case of rank injustice. Judaism was the 
 first religion that taught the curative power of genuine 
 faith. This idea has been carefully worked out in 
 the First Chapter of this book, entitled "The 
 Principle of Divine Healing." 
 
 Also in the Chapter on the "Chasidic Move- 
 ment," the reader has learnt that in Judaism 
 there exists a pure Jewish Science cult. For complete 
 data, this volume contains an Anthology in which 
 may be found in full every passage from the Jewish 
 Bible and Prayer Book, that in the remotest manner 
 teaches the principle of Divine Healing. If the Jew 
 who has become a Christian Scientist is not convinced 
 by this array of facts, then he is not open to any 
 conviction. No Jew need to become a Christian 
 Scientist in order to find the Law of Healing by Prayer. 
 Christian Science offers absolutely nothing new to the 
 Jewish Mind. It is simply Judaism, veneered with 
 Chris tology or the belief in the divinity of Jesus. 
 In order to counteract the influence of Christian 
 Science, Jewish Science should be cultivated in the 
 Synagogue. I have done this in my own congrega- 
 tion with the result that there is not a single Jew in 
 my community who affiliates with Christian Science. 
 Whenever there has been such a tendency, I have 
 sympathetically approached the person who is
 
 JEWISH SCIENCE 49 
 
 tempted to take up the new faith, and shown 
 him the folly of leaving his own religion to seek a 
 truth which has been offered him in Judaism for 
 centuries. In every case, I am happy to state that 
 I succeeded in keeping the faltering person in the 
 Jewish fold. 
 
 Persecution has not been the rule of Israel, and the 
 people who have suffered more than any other for 
 their belief should be the last to crusade against Jews 
 who have been drawn into Christian Science. Judaism 
 has never been a proselytizing nor a persecuting 
 religion. We ought to deal gently with our co- 
 religionists who have been tempted by the new cult, 
 and win them back to their older faith by showing 
 that Judaism teaches in a pure and simple way the 
 law of divine healing. 
 
 There is a soul of goodness in things evil, and in a 
 way Christian Science has benefited Judaism. I 
 have often heard it said by Jews who dabbled in 
 Christian Science that it has made them better Jews. 
 By this, they meant that they had somehow lost their 
 Jewish enthusiasm, and when they began to study 
 Christian Science, they found that it had merely 
 taken a Jewish truth, and redressed it in a new garb. 
 Since Christian Science has made some 
 inroads into the Jewish ranks, the Jewish leaders 
 of to-day have been forced to study the situation, 
 to find some method of combating this tendency. 
 There has been considerable heart-searching in 
 Israel, and the Central Conference of American 
 Rabbis has begun to take up the problem. For this
 
 60 JEWISH SCIENCE 
 
 reason, I believe it is well to educate the growing 
 generation in the true Jewish doctrine, and to teach 
 not only the abstract, but the practical value of 
 faith. It is my opinion, that this work on Jewish 
 Science answers a genuine demand, and that it 
 offers a spiritual weapon by which Christian Science 
 may be fought from the Jewish standpoint. 
 
 Let the Synagogue offer to the Jew, the original 
 truth regarding Divine Healing, and Judaism will 
 reclaim all of its former devotees, especially those 
 who have drifted into the Christian Science Church. 
 Let the saving truth of the Jewish faith be openly 
 stated so that the modern Jew may find in his own 
 prayers and ritual the spiritual principle which is so 
 strongly emphasized in the newer cults. In other 
 words, Jewish Science should be directly taught to the 
 Jews of to-day, and the rising generation especially 
 should be carefully instructed in the pure and simple 
 doctrine of divine help and healing, as it is contained 
 in Jewish Tradition and Literature. Let Jewish 
 Science be taught to Jews so that Christian Science 
 may be counteracted in its insidious effort to lead 
 Jewish people away from the real Jewish truth. It 
 is to be hoped that this book will serve as an instrument 
 of Jewish information and enlightenment. Intended 
 primarily for the Israelite who seeks the principle of 
 Divine Healing, it should serve as a special hand book 
 for all classes of Jews. For Jewish Science is not of 
 to-day nor of yesterday, but it is an eternal principle 
 of the Jewish soul. It is part and parcel of the God- 
 consciousness which forms the very essence of the
 
 JEWISH SCIENCE 51 
 
 Jewish faith. Merely to teach the Divine unity and 
 existence is not sufficient, but the secondary and 
 important truth of Jewish Science should be con- 
 stantly emphasized, viz: that God alone is the Healer 
 of the sick of His people, Israel.
 
 CHAPTER V. 
 
 A Refutal of Anti-Jewish References in Science and 
 Health. 
 
 In this Chapter, I propose to answer and refute 
 many anti-Jewish statements, contained in Science 
 and Health, written by Mary Baker Eddy. As 
 stated in the previous chapter, the author evinces a 
 strange bias towards Judaism and Jewish Literature. 
 Either through ignorance or prejudice, she has glibly 
 published in her book sentences and passages which 
 reveal a woeful misunderstanding of the true spirit 
 of the Jewish Faith. All such statements are taken 
 for granted by her followers, and Jews who have 
 become Christian Scientists are completely misin- 
 formed as to their former religion. Elsewhere, I 
 have answered the general charge of Mrs. Eddy, that 
 Judaism teaches a material view of the God-head, 
 and that the principle of Divine Healing is not taught 
 by the Jewish Faith. Now I will take up in detail 
 every passage in Science and Health in which Mrs. 
 Eddy attacks Judaism, and in so doing will follow her 
 book from beginning to end. 
 
 (1.) On Page 23, Science and Health makes the 
 following statement: "Rabbinical lore said, 'He 
 that taketh one doctrine firm in faith, has the Holy 
 Ghost dwelling in him.' This preaching receives a 
 strong rebuke in the Scripture, 'Faith without works 
 is dead.' Faith, if it be mere belief, is as a pendulum 
 swaying between something and nothing, having no 
 fixity."
 
 JEWISH SCIENCE 53 
 
 In the first place, the quotation from the 
 rabbis is mistranslated. In the Talmud, this state- 
 ment is made which Mrs. Eddy has perverted: "He 
 that taketh one doctrine in the spirit, has the holy 
 spirit dwelling in him." The phrase "The Holy 
 Ghost," is not Jewish. Moreover, the author of this 
 statement meant to teach exactly the opposite of that 
 which Mrs. Eddy has stated. He really attacked 
 Dogmatism, and declared that Doctrines or Dogmas 
 should be accepted and realized in the spirit which 
 means the Deed. Moreover, Judaism has never 
 emphasized mere faith in creed or doctrine. If 
 anything, Judaism has laid stress on religious acts, 
 ceremonies, and moral actions. The New Testa- 
 ment constantly attacks the Old Testament because 
 it teaches the value of works or deeds. In fact, 
 Christianity arose as a protest against the over- 
 practical interpretation of religion by the Pharisees. 
 In one sentence, Mrs. Eddy attacks Judaism because 
 it teaches faith with works, and in this passage, she 
 has taken an isolated statement in the Talmud, 
 mistranslated it, and declared that Judaism teaches 
 faith without works. As stated above, Judaism 
 emphasizes Deed and not Creed, and the inner or 
 spiritual truth in its practical effect, rather than a 
 mere dogma or doctrine. 
 
 (2.) On Page 30, Science and Health contains the 
 following statement: "Rabbi and priest taught the 
 Mosaic Law which said, 'an eye for an eye,' and 
 'Whoso sheddeth man's blood, by man shall his blood 
 be shed.' Not so did Jesus the new executor for
 
 64 JEWISH SCIENCE 
 
 God, present the divine law of Love, which blesses 
 even those that curse it." 
 
 First of all, the rabbis and priests did not teach 
 the Mosaic Law which said, "An eye for an eye, etc." 
 The Jewish Law of punishment was gradually devel- 
 oped in the Second Commonwealth by the Synhedrion 
 or Sanhedrion the Great Jewish Assemblage which 
 laid down all the laws for the Jews between the 
 Babylonian exile and the Fall of the Second Temple 
 in 70, A. D. The Jewish authorities of that epoch 
 naturally believed in and enforced the law against 
 crime, just as all civilized nations do to-day. Capital 
 punishment still exists in almost all modern nations, 
 and each crime is adequately punished. Without 
 proper enforcement of the law, society could not exist. 
 
 Now, let me explain the Mosaic law, "An eye for 
 an eye, etc." This statement is found in Exodus, 
 Chapter 21 :24. In this sentence, Moses laid down the 
 principle still known in law as "Lex Talionis" or 
 "The Law of Retaliation." Every Bible student 
 knows this. Moreover, this law was never meant 
 nor taken literally by Jewish people. It would be a 
 physical impossibility to exact such ridiculous punish- 
 ment, as taking an eye from a man who had 
 destroyed the eye of another. Jesus, in the 
 New Testament is credited with some very 
 cruel statements. For example, take the following 
 passage from Matthew, Chapter 10, verses 34, 36: 
 "Think not that I came to send peace on the earth. 
 I came not to send peace, but a sword. I came to 
 set a man against his father, the daughter against
 
 JEWISH SCIENCE 55 
 
 her mother, and the daughter-in-law against her 
 mother-in-law, and a man's foes shall be they of his 
 own household." Now, if this statement is taken 
 literally, Jesus should be considered in a very harsh 
 light. But every student of the Bible knows that a 
 prophet or leader should be judged by his noblest 
 expression, and not by ignoble thoughts which often 
 are credited to him. Now, Moses did not mean to 
 teach literally the doctrine of "An eye for an eye." 
 On the other hand, he and not Jesus presented for 
 the first time "The Divine Law of Love." Even 
 the New Testament admits this absolute fact. 
 Let me quote from the Gospel of Matthew, Chapter 
 22, verses 35-40: "And one of them, a lawyer, asked 
 him a question trying him. Teacher, which is the 
 great commandment in the Law? And he said 
 unto him, THOU SHALT LOVE THE LORD 
 THY GOD, WITH ALL THY HEART, WITH 
 ALL THY SOUL, AND WITH ALL THY MIGHT 
 (taken from a verse spoken by Moses in Deut. 6:5.) 
 This is the great and first commandment, and a 
 second like unto it is this, THOU SHALT LOVE 
 THY NEIGHBOR AS THYSELF (taken from a 
 verse spoken by Moses in Lev. 19:18.) On these 
 two commandments, hang the whole Law and the 
 Prophets." 
 
 (3.) On Page 30, Science and Health contains the 
 following statement: "As the individual ideal of 
 Truth, Christ Jesus came to rebuke the rabbinical 
 error and all sin, sickness and death to point out
 
 56 JEWISH SCIENCE 
 
 the way of Truth and Life. This ideal was demon- 
 strated throughout the whole earthly career of Jesus, 
 showing the difference between the offspring of Soul 
 and of material sense of Truth and of error." 
 
 Mrs. Eddy continues to harp on the 
 phrase, "Rabbinical error." The entire term is 
 unhistorical and illogical. The rabbis of Israel have 
 held various opinions regarding Religion, and these 
 views are scattered through a period of two thousand 
 years or more. If the author had in mind the rabbis 
 and Jewish teachers of the time of Jesus, she was 
 very much mistaken in her estimate of their spiritual 
 worth. Evidently, Jesus did not come to rebuke 
 rabbinical error, but rather to confirm the doctrine 
 of the rabbis and Jews of his day. The following 
 passage from the Gospel of Matthew is proof suf- 
 ficient. In the famous Sermon on the Mount, Jesus 
 paid the following tribute to Judaism: "Think not 
 that I came to destroy the law of the Prophets. I 
 came not to destroy but to fulfil, for verily I say unto 
 you, Till heaven and earth pass away, one jot or ore 
 tittle shall in no wise pass away from the law, till all 
 things be accomplished. Whosoever therefore shall 
 break one of the least commandments, and shall 
 teach men so, shall be called least in the kingdom of 
 heaven. But whosoever shall do and teach them, he 
 shall be called great in the kingdom of heaven. For I 
 say unto you, that except your righteousness shall 
 exceed the righteousness of the scribes and Pharisees, 
 ye shall in no wise enter the kingdom of heaven."
 
 JEWISH SCIENCE 57 
 
 (4.) Science and Health on Page 42 makes the 
 following statement: "Jesus' life proved, divinely 
 and scientifically, that God is love, whereas priest 
 and rabbi affirmed God to be a mighty potentate, 
 who loves and hates. The Jewish theology gave no 
 hint of the unchanging love of God." 
 
 This statement is completely unfounded. 
 Judaism absolutely teaches that God is Love. The 
 principle of divine love is constantly expressed in the 
 Jewish Scriptures. Let me quote only a few texts 
 describing God as the God of love. "The Lord did 
 not set his love upon you nor choose you because you 
 were more in number than any people, for ye were the 
 fewest of all people. But because the Lord loved 
 you, and because he would keep the oath which he 
 swore unto your fathers, hath the Lord brought you 
 out with a mighty hand, out of the house of bondsman, 
 from the hand of Pharaoh, King of Egypt." 
 
 (Deut. 7:8.) 
 
 "In all their affliction he was afflicted, and the 
 angel of his presence saved them. In His Love, and 
 in His pity He redeemed them; and He bare them, 
 and carried them all the days of old." (Isaiah 63:9.) 
 
 "The Lord Thy God in the midst of thee is mighty; 
 He will save, and will rejoice over thee with joy. He 
 will rest in His Love, He will joy over thee with 
 singing." (Zeph. 3:17.) 
 
 "O Lord! by these things men live, and in all these 
 things is the life of my spirit, so wilt thou save me 
 and make me to live. Behold for peace I had great 
 bitterness. But Thou hast in Love delivered my
 
 58 JEWISH SCIENCE 
 
 soul from the pit of corruption, for Thou hast cast all 
 my sins behind Thy back." (Isaiah 38:16-17.) 
 
 "Wherefore it shall come to pass, if ye hearken to 
 these judgments, and keep and do them, that the Lord 
 Thy God shall keep the covenant and the mercy 
 which he sware unto thy fathers. And He will love 
 thee, and bless thee and multiply thee." 
 
 (Deut. 7:12-13.) 
 
 There are many similar passages in Jewish Writ, 
 but these excerpts should convince the most pre- 
 judiced reader, that Judaism teaches a God of Love 
 and Forgiveness. In fact, Judaism has laid more 
 stress on penitence and atonement, than any other 
 faith. Judaism does not teach that man is perfect. 
 Nor does it set up the model of a perfect man. One of 
 the holiest days in the Jewish Religion is Yom Kippur, 
 or the Day of Atonement, on which an entire day is 
 spent by the devout Jew in prayer and penitence. 
 Judaism teaches that God punishes or "hates" those 
 who do evil. The same common-sense doctrine is 
 found in all religions and has become the basis of 
 the criminal law of all civilized nations. Whenever 
 the Jewish Bible states that God hates, the meaning 
 is simply that there is judgment for those who trans- 
 gress the laws of God. 
 
 Judaism presents the well rounded idea of a God of 
 Justice and of Love, who punishes and rewards, 
 who exacts judgment, but also forgives the sincerely 
 repentant. In fact, the highest and purest conception 
 of a God of Love was taught by a Jewish Prophet 
 Hosea. His Prophecy of fourteen chapters may be
 
 JEWISH SCIENCE 59 
 
 found in the Sacred Canon, and it is worth while 
 reading as a perfect classic of literary expression. 
 Hosea taught that God is a God of Love, who would 
 forgive the sins of Israel, and take them again into 
 His favor. Let me in conclusion quote from the last 
 chapter of Hosea, a passage that is the finest utterance 
 in the entire Bible, touching the God of Love: 
 
 "I (God) will heal their backsliding. I will love 
 them freely, for mine anger is turned away from them. 
 I will be as the dew unto Israel; he shall grow as a 
 lily, and cast forth his roots as Lebanon. They that 
 dwell under His shadow shall return. They shall 
 revive as the corn and grow as the vine. The scent 
 thereof shall be as the wine of Lebanon." 
 
 (Hosea 14:4-7.) 
 
 Let me also cite the universal note sounded by the 
 Prophet Jonah. Sent to condemn the entire city of 
 Nineveh for its sin, Jonah, according to the narrative, 
 seemed to delight in his judicial mission. The Bible 
 relates that he went outside of the city and built 
 himself a booth, and sat there to see what would 
 become of the city. Then God caused a gourd to 
 grow as protection to the prophet. The next day 
 He sent a worm which destroyed the gourd. When 
 the sun beat upon the head of Jonah, he felt faint, 
 and prayed for death. Then the Jewish Bible 
 teaches the broad lesson of humanity and divine 
 forgiveness in the following verses: 
 
 "And God said to Jonah, doest thou well to beangry 
 for the gourd. And he said I do well to be angry, 
 even unto death. Then said the Lord, Thou hast had
 
 60 JEWISH SCIENCE 
 
 pity on the gourd for which thou didst not labor, 
 neither madest it to grow, which came up in the night 
 and perished in the night, And should I not spare 
 Nineveh, that great city, wherein are more than six 
 score thousand persons that cannot discern between 
 their right hand and their left hand, and also much 
 cattle?" (Jonah 4:9-11.) 
 
 (5.) Chapter IV of Science and Health is entitled, 
 "Christian Science vs. Spiritualism." The author 
 does not hesitate to quote a Jewish Prophet, Isaiah, 
 at the beginning of this Chapter. The following 
 sentence is cited completely from Isaiah 19:3- 
 "And when they shall say unto you 
 Seek unto them that hath familiar spirits, 
 And unto wizards that peep and that mutter 
 Should not a people seek unto their God." 
 I merely cite this passage from Science and Health 
 to show the inconsistency of its author. In one 
 breath, she absolutely condemns the Jewish Bible 
 and Judaism. Yet, as a perfect paradox, she does 
 not hesitate to use the Jewish Scriptures as proof of a 
 particular opinion or as a dogma of Christian Science. 
 Science and Health is marred throughout by this 
 illogical inconsistency. 
 
 (6.) On page 94, Science and Health contains the 
 following statement: "Jesus taught but one God, 
 one Spirit, who makes man in the image and likeness 
 of Himself of Spirit not of matter. Man reflects 
 infinite Truth, Life, and Love." 
 
 The Jewish Scriptures were the first to 
 teach that God is a Spirit, and that He made man
 
 JEWISH SCIENCE 61 
 
 in His image. Therefore Moses, and not Jesus 
 taught, "One God, One Spirit who makes man in the 
 Image and Likeness of Himself." 
 
 This is the supreme truth of Judaism, and it is 
 taught in the First Chapter of the Hebrew Bible, 
 in the Book of Genesis. In fact, the entire first 
 Chapter of Genesis is merely an account of the 
 Creation of the World and Man by the Divine Power. 
 This is the gist of the Story of the Creation, as it is 
 related in Genesis. Judaism has never veered in the 
 least from the position, assumed by Moses in the 
 opening chapter of the Jewish Bible. In other words, 
 Judaism has taught from the very beginning of its 
 history spiritual and ethical Monotheism. The 
 author of Science and Health has taken unlimited 
 license in the treatment of the Jewish Bible, and 
 absolutely misstated the very primary facts contained 
 in the Bible. 
 
 It might be well to quote the exact sentences in the 
 book of Genesis which completely sum up and repre- 
 sent the Jewish Creed. 
 
 "And God said, Let us make man in our image, after 
 our likeness and let him have dominion over the fish 
 of the sea, over the fowl of the air, over the cattle, 
 over the earth, and over every creeping thing that 
 creepeth upon the earth. So God created man in 
 his own image, in the image of God created he 
 him, male and female, created He them." 
 
 (7.) On Page 109 of Science and Health, the fol- 
 lowing statement occurs: "The revelation of Truth 
 in the understanding came to me gradually and
 
 62 JEWISH SCIENCE 
 
 apparently through Divine power. When a new 
 spiritual idea is borne to earth, the Prophetic Scrip- 
 ture of Isaiah is renewedly fulfilled, 'Unto us a child 
 is born and his name shall be called Wonderful.' ' 
 The author of this illuminating statement 
 again pays a high tribute to Jewish thought, for she 
 does not hesitate to quote a Jewish Prophet in 
 reference to her own discovery of spiritual truth. 
 The passage in question is one of the typical Mes- 
 sianic passages found in the Jewish Bible. Ever 
 since the rise of Christianity and the appearance of 
 the New Testament, all such passages have been 
 interpreted as referring to the Christian Messiah. 
 As a matter of fact, not one of them can be so taken, 
 and in recent years, Biblical scholars themselves 
 Christian have given up the Christological treat- 
 ment of all the Messianic Prophecies in the Jewish 
 Scriptures. In fact, each passage can be historically 
 referred to a Jewish king or leader, living in the age 
 in which the passage was written. 
 
 (8.) Science and Health contains this remarkable 
 statement on Page 110: "In following these leadings 
 of scientific revelations, the Bible was my only text 
 book. The Scriptures were illumined; reason and 
 revelation were reconciled, and afterwards the truth 
 of Christian Science was demonstrated." 
 
 What Bible did the founder of Christian 
 Science have in mind? If she meant the Jewish as 
 well as the Christian Bible, she surely has shown a 
 dual attitude towards the former. The pages of her 
 work are filled with many anti-Jewish statements,
 
 JEWISH SCIENCE 63 
 
 and her bias to Judaism is clearly revealed. Now, 
 the author admits that the Bible was her only text- 
 book. In other words, she praises that which she 
 condemns, and condemns that which she praises. 
 This is inconsistency in the highest degree. 
 
 (9.) On Page 133 Science and Health contains the 
 following statement: "In Egypt, it was mind that 
 saved the Israelites from belief in the plagues. In 
 the wilderness, streams flowed from the rock, and 
 manna fell from the sky. In national prosperity, 
 miracles attended the successes of the Hebrews; but 
 when they departed from the true idea, their demoral- 
 ization began. Even in captivity among foreign 
 nations, the divine Principle wrought wonders for 
 the people of God in the fiery furnace, and in kings' 
 palaces." 
 
 This statement requires no answer, for in an un- 
 guarded moment the author of Science and Health 
 admits the truth regarding Judaism and the Jews. 
 I cite this passage as a typical example of her incon- 
 sistency in dealing with Jewish thought and history. 
 No higher tribute to the spiritual conception of the 
 ancient Jew could be given than this. It is another 
 proof that Jewish Science is an all-sufficient belief 
 for the Jewish people. 
 
 (10.) On the very same page, Science and Health 
 makes the following statement, which is the absolute 
 contradiction of her previous statement: "Judaism 
 was the antithesis of Christianity because Judaism 
 engendered the limited form of a national or tribal 
 religion. It was a finite and material system, carried
 
 64 JEWISH SCIENCE 
 
 out in special theories concerning God, man, sanitary 
 methods, and a religious cultus." 
 
 In the early days, the Jews, like all peoples, 
 had a national or tribal religion, but Moses, the 
 Prophets, and all Jewish leaders have for thousands 
 of years taught an absolutely universal religion. 
 The finest expressions of universal faith are found in 
 the Jewish Scriptures. Let me cite one magnificent 
 passage from the Prophet Malachi: "Have we not 
 all one Father? Hast not one God created us all?" 
 (Malachi 2:10.) Let me also mention the book of 
 Ruth which is one of the purest expressions of the 
 universality of Judaism. I might multiply citations 
 from the Jewish Bible, but it is not necessary. Let 
 me also state that Judaism has never been an exclu- 
 sive religion. In all times, the Jewish religion has 
 received new accessions from non-Jews. Under the 
 strictest orthodox code, a Gentile may be received 
 into the Jewish faith, and today under the influence 
 of Reform Judaism, the doors have been thrown wide 
 open to all non-Jews, who are willing to subscribe 
 to the chief tenets, and especially the main principle 
 the belief in the One and Universal God. This 
 should be a complete answer to the groundless charge 
 that Judaism is a narrow and national Religion. 
 
 (11.) On Page 135, Science and Health makes the 
 following statement: "The same power which heals 
 sin heals also sickness. This is 'The beauty of 
 Holiness' that when truth heals the sick, it casts 
 out evil, and when truth casts out the evil called 
 disease, it heals the sick."
 
 JEWISH SCIENCE 65 
 
 The author of Science and Health somehow could 
 not get away from pure Jewish thought as it is 
 expressed in the Jewish Writ. Let us take the first 
 sentence. This is absolutely the principle of Jewish 
 Science which declares that the power of God can 
 heal Sin and Sickness. Mrs. Eddy even quotes the 
 classic Jewish expression, "The Beauty of Holiness," 
 which she excerpted from the following verse in the 
 Psalms: "Worship the Lord in the beauty of 
 Holiness." 
 
 (12.) On Page 139, the following statement is 
 found: "From beginning to end, the Scriptures are 
 full of accounts of the triumph of Spirit, Mind, over 
 matter. Moses proved the power of Mind by what 
 men call Miracles; so did Joshua, Elijah, and Elisha." 
 
 This statement explains itself. It is another proof 
 of the inconsistent attitude of the author. In this 
 passage, she absolutely admits that the law of divine 
 healing was known and practised by Moses and his 
 successors. If Moses knew this truth, he certainly 
 preceded Jesus by a period of twelve hundred years. 
 Since he antedated Jesus, he must be regarded as the 
 pathfinder in the demonstration of the law of divine 
 healing. 
 
 (13.) Let me quote, without comment, the fol- 
 lowing passage, found on Page 190: 
 
 "The Hebrew bard, swayed by mortal thoughts, 
 thus swept his lyre with saddening strains on human 
 existence. 
 
 "As for man, his days are as grass: 
 
 As a flower of the field, so he flourisheth.
 
 66 JEWISH SCIENCE 
 
 For the wind passeth over it, and it is gone; 
 
 And the place thereof shall know it no more." 
 When hope rose higher in the human heart, he 
 sang: 
 
 "As for me, I will behold Thy face in righteousness 
 
 I shall be satisfied, when I wake, with Thy like- 
 ness. 
 
 For with Thee is the fountain of life; 
 
 In Thy light shall we see light." 
 (14.) On Page 226, the following statement is 
 made: "The lamte, the deaf, the dumb, the blind, 
 the sick, the sensual, the sinner, I wished to save 
 from the slavery of their own beliefs, and from the 
 educational systems of the Pharaohs, who to-day as 
 of yore hold the children of Israel in bondage." 
 
 This is another instance of the anti- 
 Jewish bias and prejudice of the author. In other 
 passages as we have seen, she admits that Moses took 
 the Israelites out of the land of Egypt, which means 
 Materialism and by the power of God, brought them 
 into the land of Canaan, which signifies the Spiritual 
 Life. The Jews have never been and are not to-day 
 under the sway of materialistic ideas concerning the 
 Godhead. They are not held in the bondage of 
 superstition and supernatural belief. Judaism teaches 
 the existence of a pure Divine Spirit, and upholds 
 only Spiritual ideas. 
 
 (15.) Let me cite for the benefit of Jew and Chris- 
 tian alike the following striking passage from Science 
 and Health. In this passage, the author condemns 
 the idea of the Trinity, and quotes the immortal
 
 JEWISH SCIENCE 67 
 
 Jewish phrase, "Hear O, Israel, the Lord our God, the 
 Lord is One." 
 
 "The theory of three persons in one God (that is, 
 a personal trinity, or Tri-unity), suggests polytheism, 
 rather than the one ever present I Am, "Hear O, 
 Israel, the Lord our God, the Lord is One." 
 
 (16.) Let me continue the statement in Science 
 and Health, which is another tribute to the Jewish 
 conception of God. 
 
 "The everlasting I Am, is not bounded nor com- 
 pressed within the narrow limits of physical humanity, 
 nor can He be understood aright through mortal 
 concepts. The precise form of God, must be of small 
 importance, in comparison with the sublime question, 
 what is Infinite Mind or Divine Love? Who is it 
 that demands our obedience? He who in the lan- 
 guage of Scriptures "Doeth according to His will 
 in the army of heaven, and none can stay his hand 
 or say unto him, What doeth Thou?" 
 
 (17.) On Page 308, the author makes this state- 
 ment: 
 
 "The soul-inspired patriarchs heard the voice of 
 Truth, and talked with God as consciously as man 
 talks with man." Then the author uses the story 
 of Jacob's wrestling with the angel, as a symbol of 
 the struggle of man against error. On the following 
 page, she sums up the struggle of Jacob as follows: 
 "The result of Jacob's struggle thus appeared. He 
 had conquered material error with the understanding 
 of Spirit and of Spiritual Power. This changed the 
 man. He was no longer called Jacob but Israel A
 
 68 JEWISH SCIENCE 
 
 Prince of God or a soldier of God, who had fought a 
 good fight." 
 
 I cite this passage as another tribute by the author 
 to Judaism. Now, it is admitted that the Pat- 
 riarchs possessed spiritual power. Let Jews who have 
 become Christian Scientists take note of this fact. 
 
 (18.) Let me again quote, without comment, 
 the passage on Page 320 in which the author continues 
 to pay tribute to the Jewish Scriptures. 
 
 "The one important interpretation of the Scripture 
 is the Spiritual. For example, the text, 'In my 
 flesh shall I see God,' gives the profound idea of the 
 Divine Power to heal the ills of the flesh and en- 
 courages mortals to hope in Him who healeth all our 
 diseases; whereas this passage is continually quoted 
 as if Job intended to declare that even if disease and 
 worms destroy his body, yet in the latter days he 
 should stand in celestial perfection before Elohim, 
 still clad in material flesh an interpretation which is 
 just the opposite of the true, as may be seen by 
 studying the Book of Job." 
 
 (19.) On Page 350, the author again writes in an 
 anti-Jewish Spirit: "In Jewish worship, the Word 
 was materially explained, and the Spiritual sense 
 was scarcely perceived. The Religion which sprang 
 from half-hidden Israelitish history, was pedantic 
 and void of healing power." 
 
 This attack on Judaism can be best answered by 
 the author herself, who in many passages has 
 declared that Judaism taught the spiritual truth 
 through Jewish Scriptures. Here we note again the
 
 JEWISH SCIENCE 69 
 
 usual inconsistency. On the same page, a similar 
 expression is found. This statement can also be 
 answered by other passages in the volume. 
 
 "The Israelites centered their thoughts on the mater- 
 ial in their attempted worship of the Spiritual. To 
 them matter was substance, and spirit was shadow. 
 They thought to worship spirit from a material 
 standpoint, but this was impossible." 
 
 (20.) Let me now take up the question of the Creed 
 of Christian Science. The founder of that faith and 
 her followers since have constantly declared that 
 Christian Science teaches nothing which a Jew 
 cannot accept. This is not true, as I have shown 
 in the preceding passages. Mary Baker Eddy, as 
 proven by her own work, was filled with anti-Jewish 
 prejudice, and no self-respecting Jew can accept a 
 religion whose bible contains so many false and 
 unfounded statements regarding Judaism. Now, as 
 final proof that Christian Science cannot be accepted 
 by a true Jew, or, in fact, by any real monotheist, 
 let me publish in full the creed of Christian Science 
 as found on Page 497: 
 
 (1.) "As adherents of truth, we take the inspired 
 word of the Bible as our sufficient guide to eternal 
 life." 
 
 Comment. The author no doubt had in mind the 
 entire Bible Jewish and Christian. If she accepted 
 the Jewish Bible as inspired, she surely stultified 
 herself, for every anti-Jewish reference in Science and 
 Health is based upon her reading and interpretation
 
 70 JEWISH SCIENCE 
 
 of the self-same Jewish Bible. This very inconsis- 
 tency should deter any Jew from taking Science and 
 Health as a logical or authoritative book. An 
 author should be consistent, and free from 
 bias. The author of Science and Health constantly 
 contradicts herself. 
 
 (2.) "We acknowledge and adore one Supreme 
 and Infinite God. We acknowledge His Son, one 
 Christ; the Holy Ghost or divine comforter; and 
 man in God's image and likeness." 
 
 Comment. This article of the Christian Science 
 creed cannot be accepted by the Jew, because it 
 unmistakably teaches' the divinity of Jesus. The 
 author claimed that the word Christ represents only a 
 principle, but nowhere does she explain the phrase, 
 "His Son." Christian Science no matter how it 
 disguises itself, is trinitarian Christianity, and 
 surely no Jew can accept a creed which in the least 
 wise recognizes the divine superiority of Jesus. 
 Judaism has never deified a man. Even Moses has 
 never been regarded by the Jews as a divine person, 
 but has always been called Moses our teacher. He 
 has never been worshipped, prayed to, nor is even 
 the place of his burial known, for fear it might be- 
 come a place of worship. To paraphrase Article 2, 
 we Jews might state the Jewish Creed as follows: 
 "We acknowledge and adore One Supreme and 
 Infinite God, and recognize man as created in the 
 image and likeness of God."
 
 JEWISH SCIENCE 71 
 
 (3.) "We acknowledge God's forgiveness of sin 
 in the destruction of sin and the spiritual under- 
 standing that casts out evil as unreal. But the 
 belief in sin is punished so long as the belief lasts." 
 
 Comment. This is the only article of the Christian 
 Science Creed that is at all Jewish. Judaism thous- 
 ands of years ago taught that God forgives the 
 sinner, if he but truly repents. Judaism 
 recognizes the existence of sin, but teaches 
 that sin or evil is not godlike, and can be overcome 
 by prayer and good works. Sin is not natural, but 
 it does exist. Otherwise, the world would be perfect. 
 Judaism teaches a simple doctrine of Atonement. 
 The emphasis is placed upon man, not God. "The 
 sinner can make himself at One with his Maker, by 
 casting his sinful past into the sea, to begin a new life 
 of virtue, goodness and rectitude." (Kohler's Guide 
 for Instruction in Judaism.) 
 
 (4.) "We acknowledge Jesus' atonement as the 
 evidence of divine, efficacious love, unfolding man's 
 unity with God, through Christ Jesus, the Way- 
 shower, and we acknowledge man is saved through 
 Christ, through Truth, Life and Love as demon- 
 strated by the Galilean Prophet in healing the sick 
 and overcoming sin and death." 
 
 Comment. This entire article of the Christian 
 Science Creed is repugnant to the Jewish belief. 
 Judaism teaches that no being nor mediator is necessary 
 to work atonement for man's sin. In true penitence, 
 the Jew turns to God alone for divine pardon and 
 forgiveness, after he himself has tried to atone for his
 
 72 JEWISH SCIENCE 
 
 own sin. In this article, Jesus is represented in an 
 ambiguous way. He is regarded both as an individual 
 and as a principle. In either sense, the author of 
 Science and Health contradicts herself as stated in 
 Article 2. "We acknowledge and adore One Supreme 
 and Infinite God." Nothing further need be said. 
 
 (5.) "We acknowledge that the crucifixion of 
 Jesus and his resurrection served to uplift faith to 
 understand eternal Life, even the allness of Soul, 
 Spirit, and the nothingness of matter." 
 
 Comment. No true Jew can subscribe to this 
 article, for as stated above, faith in a spiritual God 
 is not taught to the Jew by the life and history of any 
 individual. Judaism teaches the pure idea of a 
 Godhead, independent of any man. Moses and the 
 Prophets merely taught this idea to the Jewish 
 people, but in no way was this belief based upon their 
 life or work. Then, too, the Jew has been persecuted 
 through the ages, because of the teaching of the 
 crucifixion of Jesus, which, it is alleged, his ancestors 
 brought about. As long as the Christian account of 
 the crucifixion and resurrection of Jesus is taught, 
 the Jew cannot in any way subscribe to the acceptance 
 of this dogma, or its interpretation in Science and 
 Health. 
 
 (6.) "And we solemnly promise to watch, and 
 pray for that mind to be in us which was also in 
 Christ Jesus; to do unto others as we would have 
 them do unto us; and to be merciful, just and pure." 
 
 Comment. This article also cannot be accepted 
 by the real Jew for the same reasons as stated above.
 
 JEWISH SCIENCE 73 
 
 The spiritual truth of life is taught the Jew only 
 through his belief in the Divine being, and not through 
 the life of any individual. To the Jew, truth is 
 impersonal, and the truth of God's existence is not 
 taken in a personal or material sense. 
 
 Now, at the conclusion of this Chapter, let me 
 briefly state the creed of Judaism, or Jewish Science, 
 as contrasted with the creed of Christian Science. 
 (See Guide for Instruction in Judaism by Rev. Dr. K. 
 Kohler. This is a standard Jewish work.) 
 
 (1.) "We believe that there is One God, an only 
 Being, Eternal, Spiritual and Most Holy, Who 
 created heaven and earth, and ruleth the world with 
 perfect wisdom, with infinite justice, and everlasting 
 love. He is our God, and there is none besides Him. 
 Him we are bidden to love with all our heart, all our 
 soul, and all our might; exclaiming: 'Hear, O Israel, 
 the Lord our God, the Lord is One.' ' 
 
 (2.) We believe that all men are children of God, 
 endowed with a divine spirit, destined to share in 
 eternal happiness by following His ways of right- 
 eousness." 
 
 (3.) "We also believe that Israel, having been the 
 first to recognize God, hath received a special revela- 
 tion of His will, with the mission of being His chosen 
 Priest among the nations, to lead them to truth and 
 salvation." 
 
 (4.) "We also believe that God ruleth and judgeth 
 all men and nations in righteousness and love. By 
 rewards and punishments, by joys and sufferings, he 
 educateth and leadeth them to ever higher aims,
 
 74 JEWISH SCIENCE 
 
 until at last they shall arrive at the end of all time, 
 when truth, justice, and peace shall unite mankind 
 in the life of divine love, and eternal salvation, and 
 God will be King and Father of all."
 
 CHAPTER VI. 
 
 A Complete Anthology of Jewish Science. 
 
 ABIMELECH AND HIS HOUSE HEALED 
 BY GOD. 
 
 And Abraham journeyed from thence toward the 
 land of the South, and dwelt between Kadesh and 
 Shur; and he sojourned in Gerar. 
 
 And Abraham said of Sarah his wife, She is my 
 sister: and Abimelech king of Gerar sent, and took 
 Sarah. But God came to Abimelech in a dream of 
 the night, and said to him, Behold, thou art but a 
 dead man, because of the woman whom thou hast 
 taken; for she is a man's wife. Now Abimelech had 
 not come near her; and he said, Lord, wilt thou slay 
 even a righteous nation? Said he not himself unto 
 me, She is my sister? and she, even she herself said, 
 He is my brother: in the integrity of my heart and 
 the innocence of my hands have I done this. And 
 God said unto him in the dream, Yea, I know that 
 in the integrity of thy heart thou hast done this, and 
 I also withheld thee from sinning against me: there- 
 fore suffered I thee not to touch her. Now therefore 
 restore the man's wife; for he is a prophet, and he 
 shall pray for thee, and thou shalt live: and if thou 
 restore her not, know thou that thou shalt surely 
 die, thou, and all that are thine. 
 
 And Abimelech rose early in the morning, and 
 called all his servants, and told all these things in
 
 76 JEWISH SCIENCE 
 
 their ears: and the men were sore afraid. Then 
 Abimelech called Abraham, and said unto him, What 
 hast thou done unto us? and wherein have I sinned 
 against thee, that thou hast brought on me and on 
 my kingdom a great sin? Thou hast done deeds 
 unto me that ought not to be done. And Abimelech 
 said unto Abraham, What sawest thou, that thou hast 
 done this thing? And Abraham said, Because I 
 thought, Surely the fear of God is not in this place: 
 and they will slay me for my wife's sake. And 
 moreover she is indeed my sister, the daughter of 
 my father, but not the daughter of my mother: and 
 she became my wife. And it came to pass, when 
 God caused me to wander from my father's house, 
 that I said unto her, This is thy kindness which thou 
 shalt show unto me: at every place whither we shall 
 come, say of me, He is my brother. And Abimelech 
 took sheep and oxen, and men-servants and women- 
 servants, and gave them unto Abraham, and restored 
 him Sarah his wife. And Abimelech said, Behold, 
 my land is before thee: dwell where it pleaseth thee. 
 And unto Sarah he said, Behold, I have given thy 
 brother a thousand pieces of silver; behold, it is for 
 thee a covering of the eyes to all that are with thee: 
 and in respect of all thou are righted. And Abraham 
 prayed unto God: and God healed Abimelech, and 
 his wife, and his maid-servants: and they bare 
 children. For the Lord had made barren the entire 
 house of Abimelech because of Sarah, the wife of 
 Abraham. (Genesis, Chapter 20.)
 
 JEWISH SCIENCE 77 
 
 DIVINE HEALING, AS A RESULT OF KEEPING 
 THE COMMANDMENTS OF GOD. 
 
 And Moses led Israel onward from the Red Sea, 
 and they went out into the wilderness of Shur; and 
 they went three days in the wilderness, and found 
 no water. And when they came to Marah, they 
 could not drink of the waters of Marah, for they were 
 bitter: therefore the name of it was called Marah. 
 And the people murmured against Moses, saying, 
 What shall we drink? And he cried unto the Lord, 
 and the Lord showed him a tree, and he cast it into 
 the waters, and the waters were made sweet. There 
 he made for them a statute and an ordinance and 
 there he proved them; and he said, If thou wilt 
 diligently hearken to the voice of the Lord, thy God, 
 and wilt do that which is right in His eyes, and wilt 
 give ear to His commandments, and keep all His 
 statutes, I will put none of the diseases upon thee, 
 which I have put upon the Egyptians: for I am the 
 Lord that healeth thee. (Exodus 15 : 22-26.) 
 
 SICKNESS REMOVED BY SERVING GOD. 
 
 Behold, I will send an angel before thee, to keep 
 thee by the way, and to bring thee into the place 
 which I have prepared. Take ye heed before him, 
 and hearken unto his voice; provoke him not; for 
 he will not pardon your transgression: for my name 
 is in him. But if thou shalt indeed hearken unto his 
 voice, and do all that I speak; then I will be an 
 enemy unto thine enemies, and an adversary unto
 
 78 JEWISH SCIENCE 
 
 thine adversaries. For mine angel shall go before 
 thee, and bring thee in unto the Amorite, and the 
 Hittite, and the Perizzite, and the Canaanite, the 
 Hivite, and the Jebusite: and I will cut them off. 
 Thou shalt not bow down to their gods, nor serve 
 them, nor do after their works; but thou shalt utterly 
 overthrow them, and break in pieces their pillars. 
 And ye shall serve the Lord, your God, and he will 
 bless thy bread, and thy water; and / will take 
 sickness away from the midst of thee. (Exodus 
 23 : 20-25.) 
 
 MIRIAM SMITTEN WITH LEPROSY AM) 
 HEALED BY PRAYER OF MOSES. 
 
 And Miriam and Aaron spake against Moses be- 
 cause of the Cushite woman whom he had married; 
 for he had married a Cushite woman. And they 
 said, Hath the Lord indeed spoken only with Moses? 
 Hath he not spoken also with us? And the Lord 
 heard it. Now the man Moses was very meek, 
 above all the men that were upon the face of the 
 earth. 
 
 And the Lord spake suddenly unto Moses, and 
 unto Aaron, and unto Miriam, Come out ye three 
 unto the tent of meeting. And they three came out. 
 And the Lord came down in a pillar of cloud, and 
 stood at the door of the Tent, and called Aaron and 
 Miriam; and they both came forth. And he said, 
 Hear now my words: if there be a prophet among 
 you, I, the Lord, will make myself known unto him 
 in a vision, I will speak with him in a dream. My
 
 JEWISH SCIENCE 79 
 
 servant Moses is not so; he is faithful in ali my house: 
 with him will I speak mouth to mouth, even mani- 
 festly, and not in dark speeches; and the form of the 
 Lord shall he behold: wherefore then were ye not 
 afraid to speak against my servant, against Moses. 
 
 And the anger of the Lord was kindled against 
 them ; and he departed. And the cloud removed from . 
 over the Tent; and, behold, Miriam was leprous, as 
 white as snow: and Aaron looked upon Miriam, and, 
 behold, she was leprous. And Aaron said unto 
 Moses, O, my lord, lay not, I pray thee, sin upon 
 us, for that we have done foolishly, and for that we 
 have sinned. Let her not, I pray, be as one dead, 
 And Moses cried unto the Lord saying, Heal her, 
 O God, I beseech thee. And the Lord said unto 
 Moses, If her father had but spit in her face, should 
 she not be ashamed seven days? Let her be shut 
 up without the camp seven days, and after that she 
 shall be brought in again. And Miriam was shut 
 up without the camp seven days, and the people 
 journeyed not till Miriam was brought in again. 
 
 (Numbers, Chapter 12.) 
 
 GOD TAKES AWAY ALL SICKNESS FROM 
 ISRAEL WHEN HE KEEPS HIS COVENANT. 
 
 Know therefore that the Lord thy God, he is God, 
 the faithful God, who keepeth covenant and loving 
 kindness with them that love Him and keep His 
 commandments to a thousand generations, and 
 repayeth them that hate Him to their face, to destroy
 
 80 JEWISH SCIENCE 
 
 them: He will not be slack to him that hateth Him, 
 He will repay him to his face. Thou shalt therefore 
 keep the commandment, and the statutes, and the 
 ordinances, which I command thee this day, to do 
 them. 
 
 And it shall come to pass, because ye hearken to 
 these ordinances, and keep and do them, that the 
 Lord thy God will keep with thee the covenant and 
 the loving kindness which he sware unto thy fathers: 
 and He will love thee, and bless thee, and multiply 
 thee; He will also bless the fruit of thy body and the 
 fruit of thy ground, thy grain and thy new wine and 
 thine oil, the increase of thy cattle and the young 
 of thy flock, in the land which he sware unto thy 
 fathers to give thee. Thou shalt be blessed above 
 all peoples: there shall not be male or female barren 
 among you, or among your cattle. And the Lord 
 will take away from thee all sickness; and none of 
 the evil diseases of Egypt, which thou knowest, will 
 be put upon thee, but will lay them upon all them 
 that hate thee. (Deuteronomy 7 : 9-15.) 
 
 GOD, THE ONLY HEALER. 
 
 See now that I, even I, am He, And there is no 
 god with Me: I kill, and I make alive; I wound, and 
 I heal. And there is none that can deliver out of my 
 hand. (Deuteronomy 32 : 39.)
 
 JEWISH SCIENCE 81 
 
 HANNAH'S PRAYER FOR A SON. 
 
 Now there was a certain man of Ramathaim- 
 zophim. of mount Ephraim, and his name was 
 Elkanah, the son of Jeroham, the son of Elihu, the 
 son of Tohu, the son of Zuph, an Ephrathite: And 
 he had two wives; the name of the one was Hannah, 
 and the name of the other Peninnah: and Peninnah 
 had children, but Hannah had no children. And 
 this man went up out of his city yearly to worship 
 and to sacrifice unto the Lord of hosts in Shiloh. 
 And the two sons of Eli, Hophni and Phinehas, the 
 priests of the Lord, were there. 
 
 And when the time was that Elkanah offered, he 
 gave to Peninnah his wife, and to all her sons and 
 her daughters, portions: But unto Hannah he gave a 
 worthy portion : for he loved Hannah . And her adver- 
 sary also provoked her sore, to make her fret. And as 
 he did so year by year, when she went up to the house 
 of the Lord, so she provoked her; therefore she wept, 
 and did not eat. Then said Elkanah her husband to 
 her, Hannah, why weepest thou? and why eatest 
 thou not? and why is thy heart grieved? Am not I 
 better to thee than ten sons? 
 
 So Hannah rose up after they had eaten in Shiloh, 
 and after they had drunk. Now Eli the priest sat 
 upon a seat by a post of the temple of the Lord. 
 And she was in bitterness of soul, and prayed unto 
 the Lord, and wept sore. And she vowed a vow, 
 and said, O Lord of hosts, if thou wilt indeed look
 
 82 JEWISH SCIENCE 
 
 on the affliction of thine handmaid, and remember 
 me, and not forget thine handmaid, but wilt give unto 
 thine handmaid a man child, then I will give him 
 unto the Lord all the days of his life, and there shall 
 no razor come upon his head. 
 
 And it came to pass, as she continued praying 
 before the Lord, that Eli marked her mouth. Now 
 Hannah, spake in her heart: only her lips moved, 
 but her voice was not heard: therefore Eli thought 
 she had been drunken. And Eli said unto her, How 
 long wilt thou be drunken? Put away thy wine 
 from thee. And Hannah, answered and said, No, 
 my lord, I am a woman of a sorrowful spirit: I have 
 drunk neither wine nor strong drink, but have 
 poured out my soul before the Lord. Count not 
 thine handmaid for a daughter of Belial; for out of 
 the abundance of my complaint and grief have I 
 spoken hitherto. Then Eli answered and said, Go 
 in peace: and the God of Israel grant thee thy petition 
 that thou hast asked of him. And she said, Let 
 thine handmaid find grace in thy sight. So the 
 woman went her way, and did eat, and her counten- 
 ance was no more sad. 
 
 And they rose up in the morning early, and wor- 
 shipped before the Lord, and returned, and came to 
 their house to Ramah: and Elkanah knew Hannah 
 his wife: and the Lord remembered her. Wherefore 
 it came to pass, when the time was come about after 
 Hannah had conceived, that she bare a son, and 
 called his name Samuel, saying, Because I have 
 asked him of the Lord. And the man Elkanah,
 
 JEWISH SCIENCE 83 
 
 and all his house, went up to offer unto the Lord the 
 yearly sacrifice, and his vow. But Hannah went 
 not up; for she said unto her husband, I will not go 
 up until the child be weaned, and then I will bring 
 him, that he may appear before the Lord, and there 
 abide forever. 
 
 And Elkanah her husband said unto her, Do what 
 seemeth thee good; tarry until thou have weaned 
 him; only the Lord establish his word. And 
 when she had weaned him, she took him up with 
 her, with three bullocks, and one ephah of flour, and 
 a bottle of wine, and brought him unto the house of 
 the Lord in Shiloh: and the child was young. And 
 they slew a bullock, and brought the child to Eli. 
 And she said, O my Lord, as thy soul liveth, my 
 Lord, I am the woman that stood by thee here, 
 praying unto the Lord. For this child I prayed: 
 and the Lord hath given me my petition which I 
 asked of him: Therefore also I have lent him to the 
 Lord: as long as he liveth he shall be lent to the Lord. 
 And she worshipped the Lord there. (1 Samuel, 
 Chapter 1.) 
 
 THE PHILISTINES HEALED BY GOD, AFTER 
 THEY HAD SENT BACK THE ARK OF 
 THE COVENANT. 
 
 Now, the Philistines had taken the ark of God, 
 and they brought it from Ebenezer unto Ashdod. 
 And the Philistines took the ark of God, and brought 
 it into the house of Dagon, and set it by Dagon. And
 
 84 JEWISH SCIENCE 
 
 when they of Ashdod arose early on the morrow, 
 behold, Dagon was fallen upon his face to the ground 
 before the ark of the Lord. And they took Dagon, 
 and set him in his place again. And when they 
 arose early on the morrow morning, behold, Dagon 
 was fallen upon his face to the ground before the 
 ark of the Lord; and the head of Dagon and both 
 the palms of his hands lay cut off upon the threshold ; 
 only the stump of Dagon was left to him. There- 
 fore neither the priests of Dagon, nor any that come 
 into Dagon's house, tread on the threshold of Dagon 
 in Ashdod, unto this day. 
 
 But the hand of the Lord was heavy upon them 
 of Ashdod, and he destroyed them, and smote them 
 with tumors, even Ashdod and the borders thereof. 
 And when the men of Ashdod saw that it was so, 
 they said, The ark of the God of Israel shall not 
 abide with us; for His hand is sore upon us, and upon 
 Dagon our god. They sent therefore and gathered 
 all the lords of the Philistines unto them, and said, 
 What shall we do with the ark of the God of Israel? 
 And they answered, Let the ark of the God of Israel 
 be carried about unto Gath. And they carried the 
 ark of the God of Israel thither. And it was so, 
 that, after they had carried it about, the hand of the 
 Lord was against the city with a very great discom- 
 fiture: and He smote the men of the city, both small 
 and great; and tumors brake out upon them. So 
 they sent the ark of God to Ekron. And it came to 
 pass, as the ark of God came to Ekron, that the Ekron- 
 ites cried out, saying, They have brought about the
 
 JEWISH SCIENCE 85 
 
 ark of the God of Israel to us, to slay us and our 
 people. They sent therefore and gathered together 
 all the lords of the Philistines, and they said, Send 
 away the ark of the God of Israel, and let it go again 
 to its own place, that it slay us not, and our people. 
 For there was a deadly discomfiture throughout all the 
 city; the hand of God was very heavy there. And 
 the men that died not were smitten with the tumors; 
 and the cry of the city went up to heaven. And 
 the ark of the Lord was in the country of the Phili- 
 stines seven months. And the Philistines called for 
 the priests and the diviners, saying, What shall we 
 do with the ark of the Lord? Show us wherewith 
 we shall send it to its place. And they said, If ye 
 send away the ark of the God of Israel, send it not 
 empty; but by all means return Him a trespass- 
 offering: then ye shall be healed, and it shall be 
 known to you why his hand is not removed from 
 you. (1 Samuel, Chapters 5 and 6, re-arranged.) 
 
 ELIJAH BY FAITH HEALS THE WIDOW'S SON. 
 
 And the word of the Lord came unto him, saying, 
 Arise, get thee to Zarephath, which belongeth to 
 Sidon, and dwell there: behold, I have commanded a 
 widow there to sustain thee. So he arose and went 
 to Zarephath: and when he came to the gate of the 
 city, behold, a widow was there gathering sticks; and 
 he called to her, and said, Fetch me, I pray thee, a 
 little water in a vessel, that I may drink. And as 
 she was going to fetch it, he called to her, and said, 
 Bring me, I pray thee, a morsel of bread in thy hand,
 
 86 JEWISH SCIENCE 
 
 And she said, As the Lord, thy God liveth, I have 
 not a cake, but a handful of meal in the jar, and a 
 little oil in the cruse: and, behold, I am gathering 
 two sticks, that I may go in and dress it for me and 
 my son, that we may eat it, and die. And Elijah 
 said unto her, Fear not ; go and do as thou hast said ; 
 but make me thereof a little cake first, and bring it 
 forth unto me, and afterward make for thee and for 
 thy son. For thus saith the Lord, the God of Israel. 
 The jar of meal shall not waste, neither shall the 
 cruse of oil fail, until the day that the Lord sendeth 
 rain upon the earth. And she went and did ac- 
 cording to the saying of Elijah : and she, and he, and 
 her house, did eat many days. The jar of meal 
 wasted not, neither did the cruse of oil fail, according 
 to the word of the Lord, which he spake by Elijah. 
 And it came to pass after these things, that the' 
 son of the woman, the mistress of the house, fell 
 sick; and his sickness was so sore, that there was no 
 breath left in him. And she said unto Elijah, What 
 have I to do with thee, O thou man of God? Thou 
 art come unto me to bring my sin to remembrance 
 and to slay my son! And he said unto her, Give 
 me thy son. And he took him out of her bosom, 
 and carried him up into the chamber, where he 
 abode, and laid him upon his own bed. And he 
 cried unto the Lord, and said, O Lord, my God, 
 hast thou also brought evil upon the widow with 
 whom I sojourn, by slaying her son? And he stretch- 
 ed himself upon the child three times, and cried 
 unto the Lord and said, O, Lord, my God, I pray
 
 JEWISH SCIENCE 87 
 
 thee, let this child's soul come into him again. And 
 the Lord hearkened unto the voice of Elijah; and 
 the soul of the child came into him again, and he 
 revived. And Elijah took the child, and brought 
 him down out of the chamber into the house, and 
 delivered him unto his mother; and Elijah said, 
 See, thy son, liveth. And the woman said to Elijah, 
 Now I know that thou art a man of God, and that 
 the word of the Lord in thy mouth is truth. 
 
 (1 Kings, Chapter 17 : 8-24.) 
 
 AHAZIAH, KING OF ISRAEL, DIES BECAUSE 
 OF HIS PRAYER TO A FALSE GOD BAAL- 
 ZEBUB. 
 
 And Moab rebelled against Israel after the death 
 of Ahab, And Ahaziah fell down through the lattice 
 in his upper chamber that was in Samaria, and was 
 sick; and he sent messengers, and said unto them, 
 Go, inquire of Baal-Zebub, the god of Ekron, whether 
 I shall recover of this sickness. But the Lord said 
 to Elijah the Tishbite, Arise, go up to meet the 
 messengers of the king of Samaria, and say unto 
 them, Is it because there is no God in Israel, that ye 
 go to inquire of Baal-Zebub, the god of Ekron? 
 Now therefore thus saith the Lord, Thou shalt not 
 come down from the bed whither thou art gone up, 
 but shalt surely die. And Elijah departed. 
 
 And the messengers, returned unto him, and he 
 said unto them, Why is it that ye are returned? And 
 they said unto him, There came up a man to meet 
 us, and said unto us, Go, turn again unto the king
 
 88 JEWISH SCIENCE 
 
 that sent you, and say unto him, Thus saith the 
 Lord, Is it because there is no God in Israel that 
 thou sendest to inquire of Baal-Zebub, the god of 
 Ekron? therefore thou shalt not come down from 
 the bed whither thou art gone up, but shalt surely 
 die. And he said unto them, What manner of man 
 was he that came up to meet you, and told you these 
 words? And they answered him. He was a hairy 
 man, and girt with a girdle of leather about his 
 loins. And he said, It is Elijah the Tishbite. 
 
 Then the king sent unto him a captain of fifty 
 with his fifty. And he went up to him: and, behold, 
 he was sitting on the top of the hill. And he spake 
 unto him, O man of God, the king hath said, Come 
 down. And Elijah answered and said to the captain 
 of fifty, If I be a man of God, let fire come down 
 from heaven, and consume thee and thy fifty. And 
 there came down fire from heaven, and consumed 
 him and his fifty. And again he sent unto him 
 another captain of fifty with his fifty. And he 
 answered and said unto him, O man of God, thus 
 hath the king said, Come down quickly. And 
 Elijah answered and said unto them, If I be a man 
 of God, let fire come down from heaven and con- 
 sume thee and thy fifty. And the fire of God came 
 down from heaven, and consumed him and his fifty. 
 And again he sent the captain of a third fifty with 
 his fifty. And the third captain of fifty went up, 
 and came and fell on his knees before Elijah, and 
 besought him, and said unto him, O man of God, 
 I pray thee, let my life, and the life of these fifty
 
 JEWISH SCIENCE 89 
 
 thy servants, be precious in thy sight. Behold, 
 there came fire down from heaven, and consumed the 
 two former captains of fifty with their fifties; but 
 now let my life be precious in thy sight. And the 
 angel of God said unto Elijah, Go down with him: 
 be not afraid of him. And he arose, and went 
 down with him unto the king. And he said unto 
 him, Thus saith the Lord, Forasmuch as thou hast 
 sent messengers to inquire of Baal-Zebub, the god 
 of Ekron, is it because there is no God in Israel to 
 inquire of his word? Therefore thou shalt not 
 come down from the bed whither thou art gone up, 
 but shalt surely die. 
 
 So he died according to the word of the Lord, which 
 Elijah had spoken. (2 Kings, Chapter 1 : 1-17.) 
 
 ELISHA HEALS THE SON OF THE SHUNAM- 
 MITE WOMAN. 
 
 And it fell on a day, that Elisha passed to Shuhem, 
 where was a great woman; and she constrained him 
 to eat bread. And so it was, that as oft as he passed 
 by, he turned in thither to eat bread. And she 
 said unto her husband, Behold now, I perceive that 
 this is a holy man of God, that passeth by us con- 
 tinually. Let us make, I pray thee, a little chamber 
 on the wall; let us set for him there a bed, and a 
 table, and a seat, and a candlestick; and it shall 
 be, when he cometh to us, that he shall turn in thither. 
 And it fell on a day, that he came thither, and he 
 turned into the chamber and lay there. And he 
 said to Gehazi his servant, Call this Shunammite.
 
 90 JEWISH SCIENCE 
 
 And when he had called her, she stood before him. 
 And he said unto him, Say now unto her, Behold, 
 thou hast been careful for us with all this care; 
 what is to be done for thee? Wouldest thou be 
 spoken for to the king, or to the captain of the host? 
 And she answered, I dwell among mine own people. 
 And he said, What then is to be done for her? And 
 Gehazi answered, Verily she hath no son, and her 
 husband is old. And he said, Call her. And when 
 he had called her, she stood in the door. And he 
 said, At this season, when the time cometh round, 
 thou shalt embrace a son. And she said, Nay, 
 my lord, thou man of God, do not lie unto thy hand- 
 maid. 
 
 And the woman conceived, and bare a son at 
 that season, when the time came round, as Elisha 
 had said unto her. And when the child was grown, 
 it fell on a day, that he went out to his father to 
 the reapers. And he said unto his father, My 
 head, my head. And he said to his servant, Carry 
 him to his mother. And when he had taken him, 
 and brought him to his mother, he sat on her knees 
 till noon, and then died. And she went up and 
 laid him on. the bed of the man of God, and shut 
 the door upon him, and went out. And she called 
 unto her husband and said, Send me, I pray thee, 
 one of the servants, and one of the asses, that I 
 may run to the man of God, and come again. And 
 he said, Wherefore wilt thou go to him today? It 
 is neither new moon nor Sabbath. And she said, 
 It shall be well. Then she saddled an ass, and
 
 JEWISH SCIENCE 91 
 
 said to her servant, Drive, and go forward; slacken 
 me not the riding, except I bid thee. So she went, 
 and came unto the man of God to mount Carmel. 
 
 And it came to pass, when the man of God saw 
 her afar off, that he said to Gehazi his servant, 
 Behold, yonder is the Shunammite: run, I pray 
 thee, now to meet her, and say unto her, Is it well 
 with thee? Is it well with thy husband? Is it 
 well with the child? And she answered, It is well. 
 And when she came to the man of God to the hill, 
 she caught hold of his feet. And Gehazi came near 
 to thrust her away; but the man of God said, Let 
 her alone: for her soul is vexed within her; and the 
 Lord hath hid it from me and hath not told me. 
 Then she said, Did I desire a son of my lord? Did 
 I not say, Do not deceive me? Then he said to 
 Gehazi, Gird up thy loins, and take my staff in 
 thy hand, and go thy way: if thou meet any man, 
 salute him not; and if any salute thee, answer him 
 not again: and lay my staff upon the face of the 
 child. And the mother of the child said, As the 
 Lord liveth, and as thy soul liveth, I will not leave 
 thee. And he arose, and followed her. And Gehazi 
 passed on before them, and laid the staff upon the 
 face of the child; but there was neither voice nor 
 hearing. Wherefore he returned to meet him, and 
 told him, saying, The child is not awaked. 
 
 And when Elisha was come into the house, behold, 
 the child was dead, and laid upon his bed. He 
 went in therefore, and shut the door upon them 
 twain, and prayed unto the Lord. And he went
 
 2 JEWISH SCIENCE 
 
 up, and lay upon the child, and put his mouth upon 
 his mouth, and his eyes upon his eyes, and his hands 
 upon his hands: and he stretched himself upon him: 
 and the flesh of the child waxed warm. Then he 
 returned, and walked in the house once to and fro; 
 and went up, and stretched himself, upon him: 
 and the child sneezed seven times, and the child 
 opened his eyes. And he called Gehazi, and said, 
 Call this Shunammite. So he called her. And 
 when she was come in unto him, he said, Take up 
 thy son. Then she went in, and fell at his feet, 
 and bowed herself to the ground; and she took up 
 her son, and went out. (2 Kings 4 : 8-37.) 
 
 NAAMAN AND THE HOUSE OF RIMMON. 
 
 Now Naaman, captain of the host of the king of 
 Syria-, was a great man with his master, and hon- 
 orable, because by him the Lord had given deliver- 
 ance unto Syria; he was also a mighty man in valor, 
 but he was a leper. And the Syrians had gone 
 out in bands, and had brought away captive out 
 of the land of Israel a little maiden; and she waited 
 on Naaman's wife. And she said unto her mistress, 
 Would that my lord were with the prophet that is 
 in Samaria! Then would he recover him of his 
 leprosy. And one went in, and told his lord, saying, 
 Thus and thus said the maiden that is of the land 
 of Israel. And the king of Syria said, Go now, 
 and I will send a letter unto the king of Israel. And 
 he departed, and took with him ten talents of silver, 
 and six thousand pieces of gold, and ten changes of
 
 JEWISH SCIENCE 93 
 
 raiment. And he brought the letter to the king 
 of Israel, saying, And now when this letter is come 
 unto thee, behold, I have sent Naaman my servant 
 to thee, that thou mayest recover him of his leprosy. 
 And it came to pass, when the king of Israel had 
 read the letter, that he rent his clothes, and said, 
 Am I god, to kill and to make alive, that this man 
 doth send unto me to recover a man of his leprosy? 
 But consider, I pray you, and see how he seeketh a 
 quarrel against me. 
 
 And it was so, when Elisha the man of God heard 
 that the king of Israel had rent his clothes, that he 
 sent to the king, saying, Wherefore hast thou rent 
 thy clothes? Let him come now to me, and he 
 shall know that there is a prophet in Israel. So 
 Naaman came with his horses and with his chariots, 
 and stood at the door of the house of Elisha. And 
 Elisha sent a messenger unto him, saying, Go and 
 wash in the Jordon seven times, and thy flesh shall 
 come again to thee, and thou shalt be clean. But 
 Naaman was wroth, and went away, and said, 
 Behold, I thought, He will surely come out to me, 
 and stand, and call on the name of the Lord his 
 God, and strike his hand over the place, and recover 
 the leper. 
 
 Are not Abana and Pharpar, rivers of Damascus, 
 better than all the waters of Israel? May I not 
 wash in them, and be clean? So he turned and 
 went away in a rage. And his servants came near, 
 and spake unto him, and said, My father, if the 
 prophet had bid thee do some great thing, wouldest
 
 94 JEWISH SCIENCE 
 
 thou not have done it? how much rather then, when 
 he saith to thee, Wash, and be clean? Then went 
 he down, and dipped himself seven times in Jordon, 
 according to the saying of the man of God; and his 
 flesh came again like unto the flesh of a little child, 
 and he was clean. And he returned to the man of 
 God, he and all his company, and came, and stood 
 before him: and he said, Behold, now I know that 
 there is no God in all the earth, but in Israel: now 
 therefore, I pray thee, take a blessing of thy servant. 
 But he said, as the Lord liveth, before whom I 
 stand, I will receive none. And he urged him to 
 take it; but he refused. And Naaman said, If not, 
 yet, I pray thee, let there be given to thy servant 
 two mules' burden of earth; for thy servant will 
 henceforth offer neither burnt-offering nor sacrifice 
 unto other gods, but unto the Lord. In this thing 
 the Lord pardon thy servant: when my master 
 goeth into the house of Rimmon to worship there, 
 and he leaneth on my hand, and I bow myself in 
 the house of Rimmon, when I bow myself in the 
 house of Rimmon, the Lord pardon thy servant 
 in this thing. And he said unto him, Go in peace. 
 So he departed from him a little way. 
 
 But Gehazi, the servant of Elisha the man of 
 God, said Behold, my master hath spared this Xaaman 
 the Syrian, in not receiving at his hands that which 
 he brought: as the Lord liveth, I will run after him, 
 and take somewhat of him. So Gehazi followed 
 after Naaman. And when Naaman saw one running 
 after him, he alighted from the chariot to meet
 
 JEWISH SCIENCE 95 
 
 him, and said, Is all well? And he said, All is well. 
 My master hath sent me, saying, Behold, even now 
 there are come to me from the hill-country of Ephrain 
 two young men of the sons of the prophets; give 
 them, I pray thee, a talent of silver, and two changes 
 of raiment. And Naaman said, Be pleased to take 
 two talents. And he urged him, and bound two 
 talents of silver in two bags, with two changes of 
 raiment, and laid them upon two of his servants; 
 and they bare them before him. And when he came 
 to the hill, he took them from their hand, and be- 
 stowed them in the house; and he let the men go, 
 and they departed. But he went in, and stood 
 before his master. And Elisha said unto him, 
 Whence comest thou, Gehazi? And he said, Thy 
 servant went no whither. And he said unto him, 
 Went not my heart with thee, when the man turned 
 from his chariot to meet thee? Is it a time to receive 
 money, and to receive garments, and oliveyards and 
 vineyards, and sheep and oxen, and men-servants 
 and maid-servants? The leprosy therefore of Naaman 
 shall cleave unto thee, and unto thy seed forever. 
 And he went out from his presence a leper as white 
 as snow. (2 Kings, Chapter 5.) 
 
 BENHADAD, KING OF SYRIA, SEEKS THE 
 HEALING INFLUENCE OF ELISHA, THE 
 MAN OF GOD. 
 
 And Elisha came to Damascus; and Benhadad 
 the king of Syria was sick; and it was told him, 
 saying, The man of God is come hither. And the
 
 96 JEWISH SCIENCE 
 
 king said unto Hazael, Take a present in thy hand, 
 and go, meet the man of God, and inquire of the 
 Lord by him, saying, Shall I recover of this sickness? 
 So Hazael went to meet him, and took a present 
 with him, even of every good thing of Damascus, 
 forty camels' burden, and came and stood before 
 him, and said, Thy son Benhadad king of Syria 
 hath sent me to thee, saying, Shall I recover of 
 this sickness? And Elisha said unto him, Go, say 
 unto him, Thou shalt surely recover; howbeit the 
 Lord hath showed me that he shall surely die. And 
 he settled his countenance stedfastly upon him, 
 until he was ashamed; and the man of God wept. 
 And Hazael said, Why weepeth my lord? And 
 he answered, Because I know the evil that thou 
 wilt do unto the children of Israel: their strong- 
 holds wilt thou set on fire, and their young men 
 wilt thou slay with the sword, and wilt dash in 
 pieces their little ones, and rip up their women with 
 child. And Hazael said, But what is thy servant, 
 who is but a dog, that he should do this great thing? 
 And Elisha answered, the Lord hath showed me 
 that thou shalt be king over Syria. Then he de- 
 parted from Elisha, and came to his master; who 
 said to him, What said Elisha to thee? And he 
 answered, He told me that thou wouldest surely 
 recover. And it came to pass on the morrow, that 
 he took the coverlet and dipped it in water, and 
 spread it on his face, so that he died: and Hazael 
 reigned in his stead. (2 Kings 8 : 7-15.)
 
 JEWISH SCIENCE 97 
 
 HEZEKIAH'S PRAYER FOR HEALING. 
 
 In those days was Hezekiah sick unto death. 
 And Isaiah the prophet the son of Amos came to 
 him, and said unto him, Thus saith the Lord, Set 
 thy house in order; for thou shalt die, and not live. 
 Then he turned his face to the wall, and prayed 
 unto the Lord saying, Remember now, O Lord, I 
 beseech thee, how I have walked before thee in 
 truth and with a perfect heart, and have done that 
 which is good in thy sight. And Hezekiah wept 
 sore. And it came to pass, before Isaiah was gone 
 out into the middle part of the city, that the word of 
 the Lord came to him, saying, Turn back, and say 
 to Hezekiah the prince of my people, Thus saith 
 the Lord, the God of David thy father, / have heard 
 thy prayer, I have seen thy tears; behold, I will 
 Heal thee; on the third day thou shalt go up into 
 the house of the Lord. And I will add unto thy days 
 fifteen years; and I will deliver thee and this city 
 out of the hand of the king of Assyria; and I will 
 defend this city for mine own sake, and for my 
 servant David's sake. And Isaiah said, Take a 
 cake of figs. And they took and laid it on the boil, 
 and he recovered. (2 Kings 20 : 1-7.) 
 
 EGYPT HEALED BY GOD. 
 
 In that day shall there be an altar to the Lord in 
 the midst of the land of Egypt, and a pillar at the 
 border thereof to the Lord. And it shall be for a 
 sign and for a witness unto the Lord in the land of
 
 98 JEWISH SCIENCE 
 
 Egypt; for they shall cry unto the Lord because of 
 oppressors, and he will send them a saviour, and a 
 defender, and He will deliver them. And the Lord 
 shall be known to Egypt, and the Egyptians shall 
 know the Lord in that day; yea, they shall worship 
 with sacrifice and oblation, and shall vow a vow 
 unto the Lord and shall perform it. And the Lord 
 will smite Egypt, smiting and healing; and they 
 shall return unto the Lord, and he will be entreated 
 of them, and will heal them. (Isaiah Chap. 19:19-22.) 
 
 HEALING ONLY THROUGH THE LORD. 
 
 A glorious throne, set on high from the beginning, 
 is the place of our sanctuary. O Lord, the hope of 
 Israel, all that forsake thee shall be put to shame. 
 They that depart from me shall be written in the 
 earth, because they have forsaken the Lord, the 
 foundation of living waters. Heal me, O Lord, 
 and I shall be healed; save me, and I shall be saved: 
 for Thou art my praise. Behold they say unto me, 
 where is the word of the Lord? Let it come now. 
 As for me, I have not hastened from being a shepherd 
 after thee; neither have I desired the woeful day; 
 Thou knowest: that which came out of my lips was 
 before Thy face. Be not a terror unto me: thou 
 art my refuge in the day of evil. 
 
 (Jeremiah, Chapter 17:12-17.)
 
 JEWISH SCIENCE 99 
 
 EZEKIEL REBUKES THE SHEPHERDS OF 
 ISRAEL FOR NOT HEALING THE SICK. 
 
 And the word of the Lord came unto me, saying, 
 son of man, prophesy against the shepherds of 
 Israel, prophesy, and say unto them, even to the 
 shepherds, Thus saith the Lord God: Woe unto the 
 shepherds of Israel that do feed themselves! Should 
 not the shepherds feed the sheep? Ye eat the fat, 
 and ye clothe you with the wool, ye kill the fallings; 
 but ye feed not the sheep. The diseased have ye 
 not strengthened, neither have ye healed that 
 which was sick, neither have ye bound up that which 
 was broken, neither have ye brought back that 
 which was driven away, neither have ye sought 
 that which was lost; but with force and with rigor 
 have ye ruled over them. And they were scattered, 
 because there was no shepherd; and they became 
 food to all the beasts of the field, and were scattered. 
 My sheep wandered through all the mountains, and 
 upon every high hill: yea, my sheep were scattered 
 upon all the face of the earth; and there was none 
 that did search or seek after them. (Ezekiel, Chap- 
 ter 34 : 1-6.) 
 
 THE WONDERFUL VISION OF THE DRY 
 BONES. 
 
 The hand of the Lord was upon me, and he brought 
 me out in the spirit, and set me down in the midst 
 of the valley; and it was full of bones. And he 
 caused me to pass by them round about; and, behold, 
 there were very many in the open valley; and lo,
 
 100 JEWISH SCIENCE 
 
 they were very dry. And he said unto me, Son of 
 man, can these bones live? And I answered, O 
 Lord God, thou knowest. Again he said unto me, 
 Prophesy over these bones, and say unto them, O 
 ye dry bones, hear the word of the Lord. Thus 
 saith the Lord God unto these bones: Behold, I 
 will cause breath to enter into you, and ye shall 
 live. And I will lay sinews upon you, and will 
 bring up flesh upon you, and cover you with skin, 
 and put breath in you, and ye shall live: and ye 
 shall know that I am the Lord. t 
 
 So I prophesied as I was commanded: and as I 
 prophesied, there was a noise, and, behold, an earth- 
 quake; and the bones came together, bone to its 
 bone. And I beheld, and lo, there were sin 
 upon them, and flesh came up, and skin covered them 
 above; but there was no breath in them. Then 
 said he unto me, Prophesy unto the wind, prophesy, 
 son of man, and say to the wind, Thus saith the 
 Lord God: Come from the four winds, O breath, 
 and breathe upon these slain, that they may live. 
 So I prophesied as he commanded me, and the 
 breath came into them, and they lived, and stood 
 up upon their feet, an exceeding great army. 
 
 Then he said unto me, Son of man, these bones 
 are the whole house of Israel: behold, they say, Our 
 bones are dried up, and our hope is lost; we are clean 
 cut off. Therefore prophesy, and say unto them, 
 Thus saith the Lord God; Behold, I will open your 
 graves, and cause you to come up out of your graves, 
 O my people; and I will bring you into the land of
 
 JEWISH SCIENCE 101 
 
 Israel. And ye shall know that I am the Lord, when 
 I have opened your graves, and caused you to come 
 up out of your graves, O my people. And I will put 
 my spirit in you, and ye shall live, and I will place 
 you in your own land; and ye shall know that I, the 
 Lord, have spoken it and performed it. (Ezekiel 
 37 : 1-14.) 
 
 GOD HEALS THE SMITTEN. 
 
 Come and let us return unto the Lord; for he 
 hath torn, and he will heal us; he hath smitten, and 
 he will bind us up. After two days will He revive 
 us: on the third day He will raise us up, and we 
 shall live before Him. And let us know, let us follow 
 on to know the Lord ; His going forth is sure as the 
 morning; and he will come unto us as the rain, as 
 the latter rain that watereth the earth. (Hosea 
 6 : 1-3.) 
 
 THE SUN OF RIGHTEOUSNESS WITH HEAL- 
 ING ON ITS WINGS. 
 
 For, behold, the day cometh, it burneth as a 
 furnace; and all the proud, and all that work wicked- 
 ness, shall be stubble; and the day that cometh 
 shall burn them up, saith the Lord of hosts, that it 
 shall leave them neither root nor branch. But 
 unto you that fear My name shall the sun of righteous- 
 ness arise with healing in its wings; and ye shall 
 go forth, and gambol as calves of the stall. And ye 
 shall tread down the wicked; for they shall be ashes 
 under the soles of your feet in the day that I make, 
 saith the Lord God of hosts. (Malachi 4:1-3.)
 
 102 JEWISH SCIENCE 
 
 A PRAYER FOR DIVINE HEALING. 
 
 Lord, rebuke me not in thine anger, 
 
 Neither chasten me in thy hot displeasure. 
 Have mercy upon me, O Lord ; for I am withered away : 
 
 O Lord, heal me; for my bones are troubled. 
 My soul also is sore troubled: 
 
 And thou, O Lord, how long? 
 Return, O Lord, deliver my soul: 
 
 Save me for thy loving kindness' sake. 
 For in death there is no remembrance of thee: 
 
 In Sheol who shall give thee thanks? 
 
 1 am weary with my groaning; 
 
 Every night make I my bed to swim; 
 I water my couch with my tears. 
 
 Mine eye wasteth away because of grief; 
 It waxeth old because of all mine adversaries. 
 Depart from me, all ye workers of iniquity; 
 For the Lord hath heard the voice of my weeping. 
 
 The Lord hath heard my supplication; 
 The Lord will receive my prayer. 
 
 All mine enemies shall be put to shame and sore 
 
 troubled : 
 
 They shall turn back, they shall be put to shame 
 suddenly. 
 
 (The Sixth Psalm.) 
 
 THE PSALM OF FAITH. 
 
 The Lord is my shepherd: I shall not want. 
 
 He maketh me to lie down in green pastures; 
 He leadeth me beside still waters.
 
 JEWISH SCIENCE 103 
 
 He restoreth my soul: 
 He guideth me in the paths of righteousness for his 
 
 name's sake. 
 Yea, though I walk through the valley of the 
 
 shadow of death, 
 I will fear no evil; for thou art with me; 
 
 Thy rod and thy staff, they comfort me. 
 Thou preparest a table before me in the presence of 
 
 mine enemies; 
 
 Thou hast anointed my head with oil; 
 My cup runneth over. 
 
 Surely goodness and loving kindness shall follow 
 
 me all the days of my life; 
 
 And I shall dwell in the house of the Lord forever. 
 
 (The Twenty -Third Psalm.) 
 
 A PRAYER OF THANKSGIVING FOR DELIV- 
 ERANCE FROM DEATH. 
 
 I will extol thee, O Lord, for thou hast raised me up, 
 
 And hast not made my foes to rejoice over me. 
 O Lord, my God, I cried unto thee, and thou hast 
 healed me. 
 
 O God, thou hast brought up my soul from Sheol; 
 Thou hast kept me alive, that I should not go down 
 to the pit. 
 
 Sing praise unto the Lord, O ye saints of His, 
 And give thanks to His holy memorial name. 
 
 For His anger is but for a moment; 
 His favor is for a life-time: 
 
 Weeping may tarry for the night, 
 But joy cometh in the morning.
 
 104 JEWISH SCIENCE 
 
 As for me, I said in my prosperity, 
 I shall never be moved. 
 
 Thou O Lord, of Thy favor hadst made my 
 
 mountain to stand strong; 
 Thou didst hide Thy face; I was troubled. 
 
 I cried to thee,. O Lord ; 
 And unto the Lord I made supplication: 
 
 What profit is there in my blood, when I go 
 
 down to the pit? 
 Shall the dust praise thee? Shall it declare thy truth? 
 
 Hear O Lord, and have mercy upon me; 
 Lord, be thou my helper. 
 
 Thou hast turned for me my mourning into 
 
 dancing; 
 Thou hast loosed my sackcloth, and girded me with 
 
 gladness; 
 To the end that my glory may sing praise to thee, 
 
 and not be silent. 
 
 O Lord, my God, I will give thanks unto thee for ever. 
 
 (The Thirtieth Psalm.) 
 
 DIVINE HEALING FOR HIM WHO BEFRIENDS 
 
 THE POOR. 
 Blessed is he that considereth the poor: 
 
 The Lord will deliver him in the day of evil. 
 The Lord will preserve him, and keep him alive. 
 
 And he shall be blessed upon the earth; 
 And deliver not thou him into the will of his enemies. 
 The Lord will support him upon the couch of 
 
 languishing: 
 Thou makest all his bed in his sickness. 
 
 (Psalm 41 : 1-3.)
 
 JEWISH SCIENCE 105 
 
 THE PRAYER OF THE PENITENT SICK. 
 
 Lord, rebuke me not in Thy wrath; 
 
 Neither chasten me in Thy hot displeasure. 
 For Thine arrows stick fast in me, 
 
 And Thy hand presseth me sore. 
 There is no soundness in my flesh because of Thine 
 indignation; 
 
 Neither is there any health in my bones because 
 
 of my sin. 
 For mine iniquities are gone over my head; 
 
 As a heavy burden they are too heavy for me. 
 My wounds are loathsome and corrupt, 
 
 Because of my foolishness. 
 
 1 am pained and bowed down greatly; 
 
 I go mourning all the day long. 
 For my loins are filled with burning; 
 
 And there is no soundness in my flesh. 
 I am faint and sore bruised: 
 
 I have groaned by reason of the disquietness of 
 
 my heart. 
 Lord all my desire is before thee; 
 
 And my groaning is not hid from thee. 
 My heart throbbeth, my strength faileth me: 
 
 As for the light of mine eyes, it also is gone 
 
 from me. 
 My lovers and my friends stand aloof from my plague; 
 
 And my kinsmen stand afar off. 
 They also that seek after my life lay snares for me; 
 
 And they that seek my hurt speak mischievous 
 
 things, 
 And meditate deceits all the day long.
 
 106 JEWISH SCIENCE 
 
 But I, as a deaf man, hear not; 
 And I am as a dumb man that openeth not his mouth, 
 
 Yea, I am as a man that heareth not, 
 And in whose mouth are no reproofs. 
 
 For in Thee, O Lord, do I hope; 
 Thou wilt answer, O Lord, my God. 
 
 For I said, Lest they rejoice over me: 
 When my foot slippeth, they magnify themselves 
 against me. 
 
 For I am ready to fall, 
 And my sorrow is continually before me. 
 
 For I will declare mine iniquity; 
 I will be sorry for my sin. 
 
 But mine enemies are lively, and are strong; 
 And they that hate me wrongfully are multiplied. 
 
 They also that render evil for good 
 Are adversaries unto me, because I follow the thing 
 that is good. 
 
 Forsake me not, O Lord; 
 O my God, be not far from me. 
 
 Make haste to help me, 
 O Lord, my salvation. 
 
 (The Thirty-Eighth Psalm.) 
 
 PRAISE OF GOD, WHO HEALS DISEASES. 
 
 Bless the Lord, O my soul; 
 
 And all that is within me, bless His holy name. 
 Bless the Lord, O my soul, 
 
 And forget not all His benefits: 
 Who forgiveth all thine iniquities: 
 
 Who healeth all thy diseases;
 
 JEWISH SCIENCE 107 
 
 Who redeemeth thy life from destruction; 
 
 Who crowneth thee with loving kindness and 
 
 tender mercies; 
 Who satisfieth thy desire with good things, 
 
 So that thy youth is renewed like the eagle. 
 
 (Psalm 103 : 1-5.) 
 
 THE LORD SAVETH HIS PEOPLE FROM 
 SICKNESS AND DEATH. 
 
 Oh give thanks unto the Lord; for He is good; 
 
 For His loving kindness endureth for ever. 
 Let the redeemed of the Lord say, 
 
 Whom He hath redeemed from the hand of the 
 
 adversary, 
 And gathered out of the lands, 
 
 From the east and from the west, 
 From the north and from the south. 
 
 They wandered in the wilderness in a desert way; 
 
 They found no city of habitation. 
 Hungry and thirsty, 
 
 Their soul fainted in them. 
 Then they cried unto the Lord in their trouble, 
 
 And He delivered them out of their distresses, 
 He led them also by a straight way, 
 
 That they might go to a city of habitation. 
 Oh that men would praise the Lord for His kindness, 
 
 And for his wonderful works to the children of 
 
 men! 
 For He satisfieth the longing soul, 
 
 And the hungry He filleth with good.
 
 108 JEWISH SCIENCE 
 
 Such as sat in darkness and in the shadow of death, 
 
 Being bound in affiction and iron, 
 Because they rebelled against the words of God, 
 
 And contemned the counsel of the Most High; 
 Therefore He brought down their heart with labor: 
 
 They fell down, and there was none to help. 
 Then they cried unto the Lord in their trouble, 
 
 And He saved them out of their distresses. 
 
 He brought them out of darkness and the shadow of 
 death, 
 
 And brake their bonds in sunder, 
 Oh that men would praise the Lord for His kindness, 
 
 And for His wonderful works to the children of 
 
 men! 
 For He hath broken the gates of brass 
 
 And cut the bars of iron asunder. 
 Then they cried unto the Lord in their trouble, 
 
 And He saved them out of their distresses. 
 He sendeth His word, and healeth them, 
 
 And delivereth them from their destruction. 
 Oh that men would priase the Lord for His kindness, 
 
 And for His wonderful works to the children of 
 
 men! 
 And let them offer the sacrifices of thanksgiving, 
 
 And declare His works with singing. 
 
 (Psalm 107 : 1-16, 19-22.)
 
 JEWISH SCIENCE 109 
 
 HEALTH COMES FROM THE FEAR OF GOD. 
 
 My son, forget not my law; 
 
 But let thy heart keep my commandments; 
 For length of days, and years of life, 
 
 And peace, will they add to thee. 
 Let not kindness and truth forsake thee; 
 
 Bind them about thy neck; 
 Write them upon the tablet of thy heart: 
 
 So shalt thou find favor and good understanding 
 In the sight of God and man, 
 
 Trust in the Lord with all thy heart, 
 And lean not upon thine own understanding; 
 
 In all thy ways acknowledge him, 
 And He will direct thy paths. 
 
 Be not wise in thine own eyes; 
 Fear the Lord, and depart from evil: 
 
 It will be health to thy navel, 
 And marrow to thy bones. 
 
 (Proverbs 3 : 1-8.) 
 
 THE WORDS OF GOD BRING LIFE AND 
 HEALTH. 
 
 My son, attend to my words; 
 
 Incline thine ear unto my sayings. 
 Let them not depart from thine eyes; 
 
 Keep them in the midst of thy heart. 
 For they are life unto those that find them, 
 
 And health to all their flesh. 
 
 (Proverbs 4 : 20-22.)
 
 110 JEWISH SCIENCE 
 
 PRAYERS FOR DIVINE HEALING AND PRO- 
 TECTION, FROM THE TEFILLAH OR 
 PRAYER BOOK OF ISRAEL. 
 
 Prayer said on Rising in the Morning: 
 
 I give thanks unto Thee, O King, living and 
 established, that Thou hast watched over my soul 
 in sleep. Great is Thy faithfulness. 
 
 The prayer known as "Adon Olom" or "The Eternal 
 God:" 
 
 The Lord of all did reign supreme 
 Ere yet this world was made and formed 
 When all was finished by His will 
 Then was His name, as King proclaimed. 
 
 And should these forms no more exist 
 He still will rule in majesty 
 He was, He is, He shall remain. 
 His glory never shall decrease. 
 
 And One is He, and none there is, 
 To be compared or joined to Him 
 He ne'er began and ne'er will end 
 To Him belong Dominion's power. 
 
 He is my God, my living God, 
 To Him I flee when tried in grief 
 My banner high, my refuge strong 
 Who hears and answers when I call.
 
 JEWISH SCIENCE 111 
 
 My spirit I commit to Him 
 My body too, and all I prize 
 Both, when I sleep and when I wake, 
 He is with me, I shall not fear. 
 
 The Prayer known as "Yigdal Elohim," or "Extolled 
 Be the Living God." 
 
 Extolled be the living God and praised. 
 
 He existeth, but His existence is not bounded by time. 
 
 He is One, but there is no unity, like unto His unity. 
 
 He is incomprehensible, and his unity is unending. 
 
 He hath no material form. 
 
 He is incorporeal, and naught that is can be compared 
 
 to Him in holiness. 
 He existed before all things that are created. He is 
 
 the first but there is no beginning to His 
 
 existence. 
 Behold, He is the Lord of the world, and all creation 
 
 revealeth His power and dominion. 
 The inspiration of prophecy did He bestow on the 
 
 men of His Chosen People. 
 There never arose a prophet in Israel like unto Moses 
 
 who beheld God's similitude. 
 A true law hath God given to His people, by the hand 
 
 of His prophet who was faithful in His house. 
 He will not alter nor change His law for any other. 
 He beholdeth and knoweth all secret things, and 
 
 vieweth the end of a thing at its beginning. 
 He resurrecteth the dead in His great mercy. 
 Blessed be the name of His glory forevermore.
 
 112 JEWISH SCIENCE 
 
 A Prayer called "Elohay Neshomoh" or "My God 
 
 the Soul," setting forth the Divine Source 
 
 and Control of the Pure Spirit of Man. 
 
 My God the soul which Thou hast given unto me 
 
 came pure from Thee. Thou hast created it; Thou 
 
 hast formed it; Thou hast breathed it into me. Thou 
 
 hast preserved it in my body and, at the appointed 
 
 time, Thou wilt take it from this earth, that it may 
 
 enter on the life everlasting. While the soul animates 
 
 my being, I will worship Thee, Sovereign of the world, 
 
 and Lord of all souls. Blessed art Thou, Oh Lord, 
 
 who causeth the spirit to return to the dead. 
 
 One of the "Shemoneh Esreh" or "Seventeen Bene- 
 dictions." A characteristic Jewish Prayer 
 for Divine Help and Healing. 
 Thou are mighty, Oh Lord, who resurrecteth the 
 dead, Thou art strong in salvation. In Thy kindness, 
 Thou sustainest the living, upholdest the fallen, 
 healest the sick and settest captives free. Thou 
 wilt, of a surety, fulfill Thy promise of immortal life 
 unto those who sleep in the dust. Who is like unto 
 Thee, Almighty, who slayeth and revivest, Thou, 
 who sendeth salvation. Who is like unto Thee, 
 Father of mercy, who remembereth Thy children unto 
 life eternal. Praise be Thou, who resurrecteth the 
 dead.
 
 JEWISH SCIENCE 113 
 
 A Daily Prayer Bespeaking Faith in God as the 
 Source of Life. 
 
 We gratefully acknowledge, O Lord, our God, that 
 Thou art our Creator and Preserver, the rock of 
 our life, and the shield of our help. We render 
 thanks unto Thee for our lives, which are in Thy 
 hands, for our souls which are ever in Thy keeping, 
 for Thy wonders which Thou dost perform each 
 day among us, and for Thy continuous goodness 
 which Thou bestowest upon us, day by day. Truly, 
 Thy mercies never fail, and Thy loving kindness 
 never ceases. Therefore in Thee do we forever put 
 our trust. 
 
 The Daily Prayer for Peace, Blessing and Life. 
 
 Grant us peace, blessing, favor, mercy and loving 
 kindness to us and all Israel, Thy people. Bless all 
 of us, O Father, in the light of Thy countenance, 
 for in Thy light Thou hast given us the Law of life 
 and love, righteousness and blessing, mercy and 
 peace. It is fitting that Thou shouldest bless Thy 
 people Israel at all times and places with Thy peace. 
 Blessed art Thou, O Lord, who blesseth Thy people 
 Israel with peace. 
 
 A Typical "Berochoh" or "Blessing," Describing God 
 as the Divine Healer. 
 
 Blessed art Thou, O Lord, who healeth all flesh, 
 and worketh wonders.
 
 114 JEWISH SCIENCE 
 
 Other "Berochoth" or "Blessings." 
 
 Blessed art Thou, O Lord, our God, King of the 
 Universe, who openeth the eyes of the blind. 
 
 Blessed art Thou, O Lord, our God, King of the 
 Universe, who setteth the captives free. 
 
 Blessed art Thou, O Lord, our God, King of the 
 Universe, who upholdeth the falling. 
 
 Blessed art Thou, O Lord, our God, King of the 
 Universe, who guideth the steps of man. 
 
 Blessed art Thou, O Lord, our God, King of the 
 Universe, who giveth strength to the weary. 
 
 A Beautiful Evening Prayer, said on Retiring. 
 
 Let us lie down in peace, O Lord, our God. Let 
 us rise, our King, unto life. Spread over us the 
 tabernacle of Thy peace, and build us up with Thy 
 good counsel. Save us for Thy own sake. Be Thou 
 a shield about us, and remove from us the enemy and 
 pestilence, the sword, famine and grief. Remove 
 the adversary from before and behind us. Let us 
 hide in the shadow of Thy wing. Thou art our 
 God, who guardeth and delivereth us, for Thou art 
 a gracious and merciful King. Guard our going out 
 and our coming in with life and peace evermore. 
 Blessed art Thou O Lord, who guardeth Thy people, 
 Israel, forever. 
 
 Another Prayer to be said at the bedside. 
 
 Blessed art Thou, O Lord, who causeth the shades 
 of sleep to fall upon my eyes, and slumber on my 
 eyelids. Mayest Thou let us lie down in peace, and
 
 JEWISH SCIENCE 115 
 
 arise in peace. Let no evil fancies, thoughts or 
 dreams disturb me, and may my couch be perfect 
 in Thy sight. Enlighten my eyes less I sleep the 
 sleep of death. Blessed art Thou, O Lord, who 
 enlighteneth all Thy children with Thy glory. 
 
 Prayer, Spoken on Seeing a Friend, Restored to 
 Health. 
 
 Blessed art Thou, O Lord, who hath restored thee 
 to life. 
 
 Prayer said on Returning to the Synagogue, after 
 having passed safely through Sickness or 
 Danger. 
 
 Blessed art Thou, O Lord, who vouchsafeth Thy 
 benefits, to the undeserving, and good unto me. 
 
 The Following Prayers are taken from the Sefer 
 Chayim, or the Book of Life. (This is a traditional 
 book which contains all the Jewish Laws, Customs 
 and Prayers used in connection with Sickness, Death, 
 Funeral and Mourning.) 
 
 The following Scriptural Verses, contained in The 
 Book of Life, are spoken on entering a sick 
 room. 
 
 "And the Lord will take away from thee all sick- 
 ness, and he will put none of the evil diseases, which 
 thou knowest upon thee, but will lay them upon all 
 that hate thee. (Deut. 8 : 13.) And he said, if 
 thou wilt diligently hearken to the voice of the Lord
 
 116 JEWISH SCIENCE 
 
 Thy God, and will do that which is right in His 
 eyes, and wilt give ear to His commandments, and 
 keep all His statutes, I will put none of the diseases 
 upon thee which I have put upon the Egyptians, for 
 I am the Lord that healeth thee. (Ex. 15 : 26.) He 
 createth the fruit of the lips, Peace, Peace to him 
 that is far off, and to him that is near, sayeth the 
 Lord, and I will heal him." (Is. 57 : 19.) 
 
 On Leaving a Sick Room, the Visitor says to the Sick 
 Person. 
 
 May God send thee a speedy and perfect cure with 
 all the sick of His people, Israel. 
 
 On the Sabbath or Festivals, On Visiting the Sick, 
 One says. 
 
 It is the Sabbath (or Festival), and one may not 
 engage in sorrowful prayer. May Thy healing be 
 near with all the sick of Israel. 
 
 The Prayer said by a Sick Person. 
 
 A prayer of the afflicted when he fainteth and 
 poureth out his complaint before the Lord. Hear 
 my prayer, O Lord, and let my cry come unto 
 Thee. Hide not Thy face from me in the day of my 
 distress. Incline Thine ear unto me. 
 
 In the day when I call, answer me speedily. 
 
 I beseech Thee, O Lord, Healer of all flesh to have 
 mercy upon me and support me upon the bed of my 
 sickness, for I am weak.
 
 JEWISH SCIENCE 117 
 
 Send me and all who are sick among Thy children 
 relief and cure. Assuage my pain and renew my 
 youth as the eagle's. 
 
 Vouchsafe unto the physician that he may cure 
 my wound, so that my health may spring forth 
 speedily. Hear my prayer, prolong my life, let me 
 complete my years in happiness, that I may be 
 enabled to serve Thee and keep Thy statutes with a 
 perfect heart. Give me understanding to know that 
 this bitter trial has come upon me for my own wel- 
 fare, so that I may not despise Thy chastening, nor 
 weary of Thy reproof. Amen. 
 
 The Prayer of a Sick Man Repenting of his Sin. 
 
 God of forgiveness, who art gracious and 
 merciful, slow to anger and rich in kindness, I confess 
 unto Thee with a broken and contrite heart that I 
 have sinned and done that which is evil in Thy sight. 
 Behold, I repent of my evil way, and return to Thee 
 with a perfect repentance. 
 
 Help me that I may not again turn unto folly, 
 but walk before thee in truth and uprightness. 
 Rejoice the soul of Thy servant, for unto Thee do 
 I lift up my soul. Heal me, O Lord, and I shall be 
 healed. Save me and I shall be saved, for Thou art 
 my praise. Amen. 
 
 Confession on a Death Bed. 
 
 1 acknowledge, O Lord, my God, and the God of 
 my fathers, that both my cure and death are in Thy 
 hands. May it be Thy will to send me a perfect
 
 118 JEWISH SCIENCE 
 
 healing. Yet if my death be fully determined by 
 Thee, I will accept it at Thy hand. May my death 
 be an atonement for all the sins of which I have 
 been guilty against Thee. Vouchsafe unto me the 
 abounding happiness that is treasured up for the 
 righteous. Make known to me the path of life. In 
 Thy presence, is fullness of joy. At Thy right hand, 
 are pleasures forevermore. Thou who art the 
 Father of the fatherless and judge of the widow, 
 protect my beloved kindred with whose soul my 
 soul is knit. Into Thy hands, I commend my spirit. 
 Thou hast redeemed me, O God of truth. Amen. 
 
 Passages That Bear on the Truth of Jewish Science. 
 "I AM THAT I AM." 
 
 And Moses said unto God, Behold, when I come 
 unto the children of Israel, and shall say unto them, 
 The God of your fathers hath sent me unto you; and 
 they shall say to me, What is His name? what shall 
 I say unto them? And God said unto Moses, I 
 AM THAT I AM: and he said, Thus shalt thou say 
 unto the children of Israel, I AM hath sent me unto 
 you. And God said moreover unto Moses, Thus 
 shalt thou say unto the children of Israel, the Lord, the 
 God of your fathers, the God of Abraham, the God 
 of Isaac, and the God of Jacob, hath sent me unto 
 you: this is my name for ever, and this is my memorial 
 unto all generations. Go, and gather the elders of 
 Israel together, and say unto them, The Lord, the 
 God of your fathers, the God of Abraham, of Isaac, 
 and of Jacob, hath appeared unto me, saying, I have
 
 JEWISH SCIENCE 119 
 
 surely visited you, and seen that which is done to you 
 in Egypt: and I have said, I will bring you up out of 
 the affliction of Egypt unto the land of the Canaanite, 
 and the Hittite, and the Amorite, and the Perizzite, 
 and the Hittite, and the Jebusite, unto a land flowing 
 with milk and honey. (Exodus 3:13-17.) 
 
 LENGTH OF LIFE FROM KEEPING GOD'S 
 COMMANDMENTS. 
 
 Now this is the commandment, the statutes, and the 
 ordinances, which the Lord your God commanded 
 to teach you; that ye might do them in the land 
 whither ye go over to possess it; that thou mightest 
 fear the Lord thy God, to keep all his statutes and 
 his commandments, which I command thee, thou, 
 and thy son, and thy son's son, all the days of thy 
 life; and that thy days may be prolonged. Hear 
 therefore, O Israel, and observe to do it; that it may 
 be well with thee, and that ye may increase mightily, 
 as the Lord, the God of thy fathers, hath promised 
 unto thee, in a land flowing with milk and honey. 
 
 (Deuteronomy 6:1-3.) 
 
 THE MOST IMPORTANT PRAYER 
 IN JUDAISM. 
 
 Hear, O Israel; the Lord our God, the Lord is 
 one: and thou shalt love the Lord thy God with all 
 thy heart, with all thy soul, and with all thy 
 might. And these words, which I command thee 
 this day, shall be upon thy heart; and thou shalt 
 teach them diligently unto thy children, and shalt 
 speak of them when thou sittest in thy house, when
 
 120 JEWISH SCIENCE 
 
 thou walkest by the way, when thou liest down, 
 and when thou risest up; And thou shalt bind them 
 as a sign upon thy hand, and they shall be 
 frontlets between thine eyes. And thou shalt write 
 them upon the door-posts of thy house, and upon 
 thy gates. (Deuteronomy 6:4-9.) 
 
 BLESSING THAT FOLLOWS FROM 
 TRUE FAITH. 
 
 And it shall come to pass, if thou shalt hearken 
 diligently unto the voice of the Lord thy God, to 
 observe to do all his commandments which I com- 
 mand thee this day, that the Lord thy God will set 
 thee on high above all the nations of the earth: and 
 all these blessings shall come upon thee, and overtake 
 thee, if thou shalt hearken unto the voice of the Lord 
 thy God. Blessed shalt thou be in the city, and 
 blessed shalt thou be in the field. Blessed shall be 
 the fruit of thy body, and the fruit of thy ground, 
 and the fruit of thy beasts, the increase of thy cattle, 
 and the young of thy flock. Blessed shall be thy 
 basket and thy kneading-trough. Blessed shalt thou 
 be when thou comest in, and blessed shalt thou be 
 when thou goest out. (Deuteronomy 28:1-5.) 
 
 TRUE RELIGION IS WITHIN MAN. 
 
 For this commandment which I command thee this 
 day, it is not too hard for thee, neither is it far off. 
 It is not in heaven, that thou shouldest say, Who 
 shall go up for us to heaven, and bring it unto us,
 
 JEWISH SCIENCE 121 
 
 and make us to hear it, that we may do it? Neither 
 is it beyond the sea, that thou shouldest say, Who 
 shall go over the sea for us, and bring it unto us, and 
 make us to hear it, that we may do it? But the word 
 is very nigh unto thee, in thy mouth, and in thy heart, 
 that thou mayest do it. (Deuteronomy 30:11-14.) 
 
 LIFE AND GOOD, THE RESULT OF FAITH 
 IN GOD. 
 
 See, I have set before thee this day life and good, 
 and death and evil; in that I command thee this 
 day to love the Lord thy God, to walk in his ways, 
 and to keep his commandments and his statutes 
 and his ordinances, that thou mayest live and multi- 
 ply, and that the Lord thy God may bless thee in 
 the land whither thou goest in to possess it. But 
 if thy heart turn away, and thou wilt not hear, but 
 shalt be drawn away, and worship other gods, and 
 serve them; I denounce unto you this day, that ye 
 shall surely perish; ye shall not prolong your days 
 in the land, whither thou passest over the Jordan 
 to go in to possess it. I call heaven and earth to 
 witness against you this day, that I have set before 
 thee life and death, the blessing and the curse: 
 therefore choose life, that thou mayest live, thou and 
 thy seed ; to love the Lord thy God, to obey his voice, 
 and to cleave unto him; for this is thy life, and the 
 length of thy days; that thou mayest dwell in the 
 land which the Lord sware unto thy fathers, to 
 Abraham, to Isaac, and to Jacob, to give them. 
 
 (Deuteronomy 30:15-20.)
 
 122 JEWISH SCIENCE 
 
 WISDOM BRINGETH LIFE AND PROSPERITY. 
 
 Happy is the man that findeth wisdom, 
 And the man that getteth understanding. 
 For the gaining of it is better than the gaining of 
 
 silver, 
 
 And the profit thereof than fine gold. 
 She is more precious than rubies: 
 And none of the things thou canst desire are to be 
 
 compared unto her. 
 Length of days is in her right hand; 
 In her left hand are riches and honor. 
 Her ways are ways of pleasantness, 
 And all her paths are peace. 
 
 She is a tree of life to them that lay hold upon her: 
 And happy is every one that retaineth her. 
 The Lord by wisdom founded the earth; 
 By understanding he established the heavens. 
 By his knowledge the depths were broken up, 
 And the skies drop down the dew. 
 My son, let them not depart from thine eyes; 
 Keep sound wisdom and discretion: 
 So shall they be life unto thy soul, 
 And grace to thy neck. 
 Then shalt thou walk in thy way securely, 
 And thy foot shall not stumble. 
 When thou liest down, thou shalt not be afraid: 
 Yea, thou shalt lie down, and thy sleep shall be 
 
 sweet. 
 
 Be not afraid of sudden fear, 
 Neither of the desolation of the wicked, when it 
 
 cometh :
 
 JEWISH SCIENCE 123 
 
 For the Lord will be thy confidence, 
 And will keep thy foot from being taken. 
 
 -(Proverbs 3:13-26.) 
 
 THE OMNIPRESENT AND OMNIPOTENT GOD 
 
 To whom then will ye liken God? or what likeness 
 will ye compare unto him? Have ye not known? 
 have ye not heard? hath it not been told you from 
 the beginning? have ye not understood from the 
 foundations of the earth? It is he that sitteth above 
 the circle of the earth, and the inhabitants thereof 
 are as grasshoppers; that stretcheth out the heavens 
 as a curtain, and spreadeth them out as a tent to 
 dwell in; that bringeth princes to nothing; that 
 maketh the judges of the earth as vanity. To whom 
 then will ye liken me, that I should be equal to him? 
 saith the Holy One. Lift up your eyes on high, and 
 see who hath created these, that bringeth out their 
 host by number; he calleth them all by name; by 
 the greatness of his might, and for that he is strong 
 in power, not one is lacking. 
 
 Why sayest thou, O Jacob, and speakest, O Israel, 
 My way is hid from the Lord, and the justice due 
 to me is passed away from my God? Hast thou not 
 known? hast thou not heard? The everlasting God, 
 the Lord", the Creator of the ends of the earth, fainteth 
 not, neither is weary; there is no searching of his 
 understanding. He giveth power to the faint; 
 and to him that hath no might he increaseth strength. 
 Even the youths shall faint and be weary, and the 
 young men shall utterly fall: but they that wait
 
 124 JEWISH SCIENCE 
 
 for the Lord shall renew their strength; they shall 
 mount up with wings as eagles; they shall run, and 
 not be weary; they shall walk, and not be faint. 
 
 (Isaiah 40:18-31.) 
 
 GOD, THE ONLY SAVIOUR. 
 
 But now saith the Lord that created thee, O 
 Jacob, and he that formed thee, O Israel: Fear not, 
 for I have redeemed thee; I have called thee by thy 
 name, thou art mine. When thou passest through 
 the waters, I will be with thee; and through the 
 rivers, they shall not overflow thee: when thou 
 walkest through the fire, thou shalt not be burned, 
 neither shall the flame kindle upon thee. For I am 
 the Lord thy God, the Holy One of Israel, thy saviour; 
 I have given Egypt as thy ransom, Ethiopia and Seba 
 in thy stead. Since thou hast been precious in my 
 sight, and honorable, and I have loved thee; therefore 
 will I give men in thy stead, and peoples instead of 
 thy life. Fear not; for I am with thee: I will bring 
 thy seed from the east, and gather thee from the 
 west; I will say to the north, Give up; and to the 
 south, Keep not back; bring my sons from far, and 
 my daughters from the end of the earth; every one 
 that is called by my name, and whom I have created 
 for my glory, whom I have formed, yea, whom I have 
 made. 
 
 Bring forth the blind people that have eyes, and 
 the deaf that have ears. Let all the nations be 
 gathered together, and let the peoples be assembled : 
 who among them can declare this, and show us former
 
 JEWISH SCIENCE 125 
 
 things? let them bring their witnesses, that they 
 may be justified; or let them hear, and say, It is 
 truth. Ye are my witneasses, saith the Lord, and 
 my servant whom I have chosen; that ye may know 
 and believe me, and understand that I am he: before 
 me there was no God formed, neither shall there be 
 after me. I, even I, am the Lord; and besides me 
 there is no saviour. I have declared, and I have 
 saved, and I have showed; and there was no strange 
 god among you: therefore ye are my witnesses, saith 
 the Lord, and I am God. Yea, since the day was, I 
 am he; and there is none that can deliver out of my 
 hand: I will work, and who can hinder it? 
 
 -(Isaiah 43:1-13.) 
 
 MORNING PRAYER OF TRUST IN GOD. 
 
 Lord, how are mine adversaries increased! 
 Many are they that rise up against me. 
 Many there are that say of my soul, 
 
 There is no help for him in God. 
 
 But thou, O Lord, art a shield about me; 
 
 My glory, and the lifter up of my head. 
 
 1 cry unto the Lord with my voice, 
 And he answereth me out of his holy hill. 
 I laid me down and slept ; 
 
 I awaked; for the Lord sustaineth me. 
 I will not be afraid of ten thousands of the people 
 That have set themselves against me round about. 
 Arise, O Lord; save me, O my God; 
 For thou hast smitten all mine enemies upon the 
 cheek bone;
 
 126 JEWISH SCIENCE 
 
 Thou hast broken the teeth of the wicked. 
 
 Salvation belongeth unto the Lord: 
 
 Thy blessing be upon thy people. (The Third Psalm.) 
 
 EVENING PRAYER OF TRUST IN GOD. 
 
 Answer me when I call, 
 
 O God of my righteousness; 
 
 Thou hast set me at large when I was in distress: 
 
 Have mercy upon me, and hear my prayer. 
 
 O ye sons of men, how long shall my glory be turned 
 into dishonor? 
 
 How long will ye love vanity, and seek after false- 
 hood? 
 
 But know that the Lord hath set apart for himself 
 him that is godly; 
 
 The Lord will hear when I call unto him. 
 
 Stand in awe, and sin not : 
 
 Commune with your own heart upon your bed, and 
 be still. 
 
 Offer the sacrefices of righteousness, 
 
 And put your trust in the Lord. 
 
 Many there are that say, Who will show us any good? 
 
 O Lord, lift thou up the light of thy countenance 
 upon us. 
 
 Thou hast put gladness in my heart. 
 
 More than they have when their grain and their new 
 wine are increased. 
 
 In peace will I both lay me down and sleep; 
 
 For thou, O Lord, alone makest me dwell in safety. 
 
 (The Fourth Psalm.)
 
 JEWISH SCIENCE 127 
 
 MAN HAS DIVINE DIGNITY. 
 
 O Lord, our God, 
 
 How excellent is thy name in all the earth, 
 
 Who hast set thy glory upon the heavens ! 
 
 When I consider thy heavens, the work of thy fingers, 
 
 The moon and the stars, which thou hast ordained; 
 
 What is man, that thou art mindful of him? 
 
 And the son of man, that thou visitest him? 
 
 Thou hast made him but little lower than the angels, 
 
 And crowned him with glory and honor. 
 
 Thou madest him to have dominion over the works of 
 
 thy hands; 
 
 Thou hast put all things under his feet: 
 All sheep and oxen, 
 Yea, and the beasts of the field, 
 The birds of the heavens, and the fish of the sea, 
 Whatsoever passeth through the paths of the seas. 
 O Lord, our God, 
 How excellent is thy name in all the earth! 
 
 (The Eighth Psalm.) 
 
 PRAYER FOR HELP IN AFFLICTION. 
 
 How long, O Lord, wilt thou forget me for ever? 
 How long wilt thou hide thy face from me? 
 How long shall I take counsel in my soul, 
 Having sorrow in my heart all the day? 
 How long shall mine enemy be exalted over me? 
 Consider and answer me, O Lord my God; 
 Lighten mine eyes, lest I sleep the sleep of death; 
 Lest mine enemy say, I have prevailed against him; 
 Lest mine adversaries rejoice when I am moved.
 
 128 JEWISH SCIENCE 
 
 But I have trusted in thy loving-kindness; 
 My heart shall rejoice in thy salvation. 
 I will sing unto the Lord, 
 Because he hath dealt bountifully with me. 
 
 (The Thirteenth Psalm.) 
 
 THE LORD THE PSALMIST'S PORTION IN 
 LIFE AND DELIVERER IN DEATH. 
 
 Preserve me, O God; for in thee do I take refuge. 
 
 my soul, thou hast said unto the Lord, Thou art 
 
 my God; 
 
 1 have no good beyond thee. 
 
 As for the saints that are in the earth, 
 
 They are the excellent in whom is all my delight. 
 
 Their sorrows shall be multiplied that give gifts for 
 
 another god. 
 
 Their drink-offerings of blood will I not offer, 
 Nor take their names upon my lips. 
 The Lord is the portion of mine inheritance and of 
 
 my cup; 
 
 Thou maintainest my lot. 
 
 The lines are fallen unto me in pleasant places; 
 Yea, I have a goodly heritage. 
 I will bless the Lord who hath given me counsel ; 
 Yea, my heart instructeth me in the night seasons. 
 I have set the Lord always before me: 
 Because he is at my right hand, I shall not be moved. 
 Therefore my heart is glad, and my glory rejoiceth: 
 My flesh also shall dwell in safety. 
 For thou wilt not leave my soul in the grave, 
 Neither wilt thou suffer thy holy one to see corruption.
 
 JEWISH SCIENCE 129 
 
 Thou wilt show me the path of life: 
 In thy presence is fulness of joy; 
 In thy right hand there are pleasures for evermore. 
 
 (The Sixteenth Psalm.) 
 
 A PSALM OF FEARLESS TRUST IN GOD. 
 
 The Lord is my light and my salvation; 
 
 Whom shall I fear? 
 
 The Lord is the strength of my life; 
 
 Of whom shall I be afraid? 
 
 When evil-doers came upon me to eat up my flesh, 
 
 Even mine adversaries and my foes, they stumbled 
 
 and fell. 
 
 Though a host should encamp against me. 
 My heart shall not fear; 
 Though war should rise against me, 
 Even then will I be confident. 
 One thing have I asked of the Lord, that will I seek 
 
 after : 
 That I may dwell in the house of the Lord all the 
 
 days of my life, 
 
 To behold the beauty of the Lord, 
 And to inquire in his temple. 
 For in the day of trouble he will keep me secretly 
 
 in his pavilion: 
 
 In the covert of his tabernacle will he hide me; 
 He will lift me up upon a rock. 
 And now shall my head be lifted up above mine 
 
 enemies round about me; 
 
 And I will offer in his tabernacle sacrifices of joy; 
 I will sing, yea, I will sing praises unto the Lord.
 
 130 JEWISH SCIENCE 
 
 Hear, O Lord, when I cry with my voice: 
 
 Have mercy also upon me, and answer me. 
 
 When thou saidest, Seek ye my face; my heart said 
 
 unto thee, 
 
 Thy face, O Lord, will I seek. 
 Hide not thy face from me; 
 Put not thy servant away in anger; 
 Thou hast been my help; 
 Cast me not off, neither forsake me, O God of my 
 
 salvation. 
 
 When my father and my mother forsake me, 
 Then the Lord will take me up. 
 Teach me thy way, O Lord, 
 And lead me in a plain path, 
 Because of mine enemies. 
 
 Deliver me not over unto the will of mine adversaries: 
 For false witnesses are risen up against me, 
 And such as breathe out cruelty. 
 I had fainted, unless I had believed to see the goodness 
 
 of the Lord 
 
 In the land of the living. 
 Wait for the Lord: 
 
 Be strong and let thy heart take courage; 
 Yea, wait thou for the Lord. 
 
 (The Twenty-Seventh Psalm.) 
 
 GOD, THE FOUNTAIN OF LIFE. 
 
 Thy loving kindness, O Lord, is in the heavens; 
 Thy faithfulness reacheth unto the skies. 
 Thy righteousness is like the mountains of God; 
 Thy judgments are a great deep:
 
 JEWISH SCIENCE 131 
 
 O Lord, thou preservest man and beast. 
 
 How precious is thy loving kindness, O God! 
 
 Yea, the children of men take refuge under the shadow 
 
 of thy wings. 
 They shall be abundantly satisfied with the fatness 
 
 of thy house; 
 And thou wilt make them drink of the river of thy 
 
 pleasures. 
 
 For with thee is the fountain of life: 
 In thy light shall we see light. 
 O continue thy lovingkindness unto them that 
 
 know thee, 
 
 And thy righteousness to the upright in heart. 
 Let not the foot of pride come against me, 
 And let not the hand of the wicked drive me away. 
 There are the workers of iniquity fallen: 
 They are thrust down, and shall not be able to rise. 
 
 (Psalm 36:5-12.) 
 
 THE LIVING GOD. 
 
 As the hart panteth after the water brooks, 
 
 So panteth my soul after thee, O God. 
 
 My soul thirsteth for God, for the living God: 
 
 When shall I come and appear before God? 
 
 My tears have been my food day and night, 
 
 While they continually say unto me, Where is thy 
 
 God? 
 These things I remember, and pour out my soul 
 
 within me, 
 How I went with the throng, and led them to the 
 
 house of God,
 
 132 JEWISH SCIENCE 
 
 With the voice of love and praise, a multitude keeping 
 
 holyday. 
 
 Why art thou cast down, O my soul? 
 And why art thou disquieted within me? 
 Hope thou in God ; for I shall yet praise him 
 For the help of his countenance. 
 
 my God, my soul is cast down within me: 
 Therefore do I remember thee from the land of the 
 
 Jordan, 
 
 And the Hermons, from the hill Mozar. 
 Deep calleth unto deep at the noise of thy waterfalls: 
 All thy waves and thy billows are gone over me. 
 Yet the Lord will command his lovingkindness in the 
 
 daytime ; 
 
 And in the night his song shall be with me, 
 Even a prayer unto the God of my life. 
 
 1 will say unto God my rock, Why hast thou forgotten 
 
 me? 
 
 Why go I mourning because of the oppression of the 
 enemy? 
 
 As with a sword in my bones, mine adversaries re- 
 proach me, 
 
 While they continually say unto me, Where is thy 
 God? 
 
 Why art thou cast down, O my soul? 
 
 And why are thou disquieted within me? 
 
 Hope thou in God; for I shall yet praise him, 
 
 Who is the help of my countenance, and my God. 
 (The Forty-Second Psalm.) 
 
 How goodly are thy tabernacles, 
 O Lord of hosts!
 
 JEWISH SCIENCE 133 
 
 My soul longeth, yea, even fainteth for the courts of 
 
 the Lord; 
 
 My heart and my flesh cry out unto the living God. 
 Yea, the sparrow hath found a house, 
 And the swallow a nest for herself, where she may 
 
 lay her young, 
 
 Even thine altars, O Lord of hosts, 
 My King, and my God. 
 Blessed are they that dwell in thy house: 
 They will be still praising thee. 
 Blessed is the man whose strength is in thee; 
 In whose heart are the highways to Zion. 
 Passing through the valley of Weeping they make 
 
 it a place of springs; 
 
 Yea, the early rain covereth it with blessings. 
 They go from strength to strength; 
 Every one of them appeareth before God in Zion. 
 
 Lord, God of hosts! hear my prayer; 
 Give ear, O God of Jacob. 
 
 Behold, O God, our shield, 
 
 And look upon the face of thine anointed. 
 
 For a day in thy courts is better than a thousand. 
 
 1 had rather be a doorkeeper in the house of my God, 
 Than to dwell in the tents of wickedness. 
 
 For the Lord God is a sun and a shield : 
 
 The Lord will give grace and glory; 
 
 No good thing will he withhold from them that 
 
 walk uprightly. 
 O Lord of hosts, 
 Blessed is the man that trusteth in thee. 
 
 (The Eighty-Fourth Psalm.)
 
 134 JEWISH SCIENCE 
 
 THE PRAYER OF MOSES, THE MAN OF GOD. 
 
 Lord, thou hast been our dwelling-place 
 
 In all generations. 
 
 Before the mountains were brought forth, 
 
 Or ever thou hadst formed the earth and the world, 
 
 Even from everlasting to everlasting thou art God. 
 
 Thou turnest man to destruction, 
 
 And sayest, Return, ye children of men. 
 
 For a thousand years in thy sight 
 
 Are but as yesterday when it is past, 
 
 And as a watch in the night. 
 
 Thou earnest them away as with a flood; they are 
 
 as a sleep: 
 
 In the morning they are like grass which groweth up. 
 In the morning it flourisheth, and groweth up; 
 In the evening it is cut down, and withereth. 
 For all our days are passed away in thy wrath : 
 We bring our years to an end as a sigh. 
 The days of our years are three-score years and ten, 
 Or even by reason of strength fourscore years; 
 Yet is their pride but labor and sorrow; 
 For it is soon gone, and we fly away. 
 Who knoweth the power of thine anger, 
 And thy wrath according to the fear that is due 
 
 unto thee? 
 
 So teach us to number our days, 
 That we may get us a heart of wisdom. 
 Return, O Lord; how long? 
 And let it repent thee concerning thy servants. 
 Oh satisfy us in the morning with thy loving-kindness, 
 That we may rejoice and be glad all our days.
 
 JEWISH SCIENCE 135 
 
 Make us glad according to the days wherein thou 
 
 hast afflicted us, 
 
 And the years wherein we have seen evil. 
 Let thy work appear unto thy servants, 
 And thy glory upon their children. 
 And let the favor of the Lord our God be upon us ; 
 And establish thou the work of our hands upon us; 
 Yea, the work of our hands establish thou it. 
 
 (The Ninetieth Psalm.) 
 
 SECURITY OF HIM WHO TRUSTS IN 
 THE LORD. 
 
 He that dwelleth in the secret place of the Most High 
 
 Shall abide under the shadow of the Almighty. 
 
 I will say of the Lord, He is my refuge and my fortress; 
 
 My God, in whom I trust. 
 
 For he will deliver thee from the snare of the fowler, 
 
 And from the deadly pestilence. 
 
 He will cover thee with his pinions, 
 
 And under his wings shalt thou take refuge: 
 
 His truth is a shield and a buckler. 
 
 Thou shalt not be afraid for the terror by night, 
 
 Nor of the arrow that fiieth by day; 
 
 For the pestilence that walketh in darkness, 
 
 Nor of the destruction that wasteth at noonday. 
 
 A thousand shall fall at thy side, 
 
 And ten thousand at thy right hand; 
 
 But it shall not come nigh thee. 
 
 Only with thine eyes shalt thou behold, 
 
 And see the reward of the wicked. 
 
 For thou, O Lord, art my refuge! 
 
 Thou hast made the Most High thy habitation;
 
 136 JEWISH SCIENCE 
 
 There shall no evil befall thee, 
 
 Neither shall any plague come nigh thy tent. 
 
 For he will give his angels charge over thee, 
 
 To keep thee in all thy ways. 
 
 They shall bear thee up in their hands, 
 
 Lest thou dash thy foot against a stone. 
 
 Thou shalt tread upon the lion and adder; 
 
 The young lion and the serpent shalt thou trample 
 
 under foot. 
 Because he hath set his love upon me, therefore will 
 
 I deliver him: 
 
 I will set him on high, because he hath known my name. 
 He shall call upon me, and I will answer him; 
 I will be with him in trouble: 
 I will deliver him, and honor him. 
 With long life will I satisfy him, 
 And show him my salvation. 
 
 (The Ninety-First Psalm.) 
 
 PROSPERITY OF HIM THAT FEARS THE 
 
 LORD. 
 
 Praise ye the Lord. 
 
 Blessed is the man that feareth the Lord, 
 That delighteth greatly in his commandments. 
 His seed shall be mighty upon the earth: 
 The generations of the upright shall be blessed. 
 Wealth and riches are in his house; 
 And his righteousness endureth for ever. 
 Unto the upright there ariseth light in the darkness: 
 He is gracious, and merciful, and righteous. 
 Well is it with the man that dealeth graciously and 
 lendeth ;
 
 JEWISH SCIENCE 137 
 
 He shall maintain his cause in judgment. 
 For he shall never be moved; 
 
 The righteous shall be had in everlasting remem- 
 brance. 
 
 He shall not be afraid of evil tidings; 
 His heart is firm, trusting in the Lord, 
 His heart is established, he shall not be afraid, 
 Until he see his desire upon his adversaries. 
 He hath dispersed, he hath given to the needy; 
 His righteousness endureth for ever: 
 His horn shall be exalted with honor. 
 The wicked shall see it, and be grieved; 
 He shall gnash with his teeth, and melt away: 
 The desire of the wicked shall perish. 
 
 (One Hundred Twelfth Psalm.) 
 
 THE LORD PRAISED FOR EXALTING THE 
 HUMBLE. 
 
 Praise ye the Lord. 
 
 Praise, O ye servants of the Lord, 
 
 Praise the name of the Lord. 
 
 Blessed be the name of the Lord 
 
 From this time forth and for evermore. 
 
 From the rising of the sun unto the going down of the 
 
 same 
 
 The Lord's name is to be praised. 
 The Lord is high above all nations, 
 And his glory above the heavens. 
 Who is like unto the Lord our God, 
 That hath his seat on high, 
 That humbleth himself to behold
 
 138 JEWISH SCIENCE 
 
 The things that are in the heaven and in the earth? 
 
 He raiseth up the poor out of the dust, 
 
 And lifteth up the needy from the dunghill; 
 
 That he may set him with princes, 
 
 Even with the princes of his people. 
 
 He maketh the barren woman to keep house, 
 
 To be a joyful mother of children. 
 
 Praise ye the Lord. 
 
 (One Hundred Thirteenth Psalm.) 
 
 THANKSGIVING FOR GOD'S SAVING 
 GOODNESS. 
 
 Oh give thanks unto the Lord ; for he is good ; 
 
 For his lovingkindness endureth for ever. 
 
 Let Israel now say, 
 
 His lovingkindness endureth for ever. 
 
 Let the house of Aaron now say, 
 
 His lovingkindness endureth for ever. 
 
 Let them now that fear the Lord say, 
 
 His lovingkindness endureth for ever. 
 
 Out of my distress I called upon the Lord : 
 
 The Lord answered me and set me in a large place. 
 
 The Lord is on my side; I will not fear: 
 
 What can man do unto me? 
 
 The Lord is on my side among them that help me: 
 
 Therefore shall I see my desire upon them that hate 
 
 me. 
 
 It is better to trust in the Lord 
 Than to put confidence in man. 
 It is better to trust in the Lord 
 Than to put confidence in princes.
 
 JEWISH SCIENCE 139 
 
 All nations compassed me about: 
 
 In the name of the Lord I will triumph. 
 
 They compassed me about; yea, they compassed me 
 
 about ; 
 
 In the name of the Lord I will triumph. 
 They compassed me about like bees; they are 
 
 quenched as the fire of thorns: 
 In the name of the Lord I will triumph. 
 They did thrust sore at me that I might fall ; 
 But the Lord helped me. 
 The Lord is my strength and song; 
 And he is become my salvation. 
 The voice of rejoicing and salvation is in the tents 
 
 of the righteous: 
 
 The right hand of the Lord doeth valiantly. 
 The right hand of the Lord is exalted: 
 The right hand of the Lord doeth valiantly. 
 I shall not die, but live, 
 And declare the works of the Lord. 
 The Lord hath chastened me; 
 But he hath not given me over unto death. 
 Open to me the gates of righteousness: 
 I will enter into them, and give thanks unto the 
 
 Lord. 
 
 This is the gate of the Lord ; 
 The righteous shall enter into it. 
 I will give thanks unto thee; for thou hast answered 
 
 me, 
 
 And art become my salvation. 
 The stone which the builders rejected 
 Has become the chief cornerstone.
 
 140 JEWISH SCIENCE 
 
 This is the Lord's doing; 
 
 It is marvelous in our eyes. 
 
 This is the day which the Lord hath made; 
 
 We will rej oice and be glad in it. 
 
 Save now, we beseech thee, O Lord: 
 
 Lord, we beseech thee, send now prosperity. 
 Blessed be he that cometh in the name of the Lord: 
 We bless you out of the house of the Lord, 
 
 Thou art my God, and I will give thanks unto thee: 
 Thou art my God, I will exalt thee. 
 Oh give thanks unto the Lord; for he is good; 
 For his lovingkindness endureth for ever. 
 
 (The One Hundred Eighteenth Psalm.) 
 
 GOD, THE KEEPER OF ISRAEL. 
 
 1 will lift up mine eyes unto the hills: 
 From whence cometh my help? 
 
 My help cometh from the Lord, 
 
 Who made heaven and earth. 
 
 He will not suffer thy foot to be moved : 
 
 He that keepeth thee will not slumber. 
 
 Behold, he that keepeth Israel 
 
 Will neither slumber nor sleep. 
 
 The Lord is thy keeper: 
 
 The Lord is thy shade upon thy right hand. 
 
 The sun shall not smite thee by day, 
 
 Nor the moon by night. 
 
 The Lord will guard thee from all evil; 
 
 He will guard thy soul. 
 
 The Lord will guard thy going out and thy coming in 
 
 From this time forth and for evermore. 
 
 (The One Hundred Twenty-First Psalm.)
 
 JEWISH SCIENCE 141 
 
 \ 
 If the Lord had not been on our side, 
 
 Let Israel now say, 
 
 If the Lord had not been on our side, 
 
 When men rose up against us; 
 
 Then they had swallowed us up alive, 
 
 When their wrath was kindled against us: 
 
 Then the waters had overwhelmed us, 
 
 The stream had gone over our soul; 
 
 Then the proud waters had gone over our soul. 
 
 Blessed be the Lord; 
 
 Who hath not given us as a prey to their teeth. 
 
 Our soul is escaped as a bird out of the snare of the 
 
 fowlers : 
 
 The snare is broken, and we are escaped. 
 Our help is in the name of the Lord, 
 Who- made heaven and earth. 
 
 (One Hundred Twenty-Fourth Psalm.) 
 
 CHILDREN; THE HERITAGE OF GOD. 
 
 Except the Lord build the house, 
 
 They labor in vain that build it: 
 
 Except the Lord keep the city, 
 
 The watchman watcheth in vain. 
 
 It is vain for you to rise up early, 
 
 To take rest late, 
 
 To eat the bread of toil; 
 
 For he giveth unto his beloved sleep. 
 
 Lo, children are a heritage of the Lord; 
 
 And the fruit of the womb is his reward. 
 
 As arrows in the hand of a mighty man, 
 
 So are the children of youth.
 
 142 JEWISH SCIENCE 
 
 Happy is the man that hath his quiver full of them: 
 
 They shall not be put to shame, 
 
 When they speak with their enemies in the gate. 
 
 (One Hundred Twenty-Seventh Psalm.) 
 
 BLESSEDNESS FROM THE FEAR OF GOD. 
 
 Blessed is every one that feareth the Lord, 
 
 That walketh in his ways. 
 
 For thou shalt eat the labor of thy hands: 
 
 Happy shalt thou be, and it shall be well with thee. 
 
 Thy wife shall be as a fruitful vine, 
 
 In the innermost parts of thy house; 
 
 Thy children like olive plants, 
 
 Round about thy table. 
 
 Behold, thus shall the man be blessed 
 
 That feareth the Lord. 
 
 The Lord bless thee out of Zion: 
 
 And see thou the good of Jerusalem all the days of 
 
 thy life. 
 
 Yea, thou shalt see thy children's children. 
 Peace be upon Israel. 
 
 (One Hundred Twenty-Eighth Psalm.) 
 
 THE UNITY OF BRETHREN. 
 
 Behold, how good and how pleasant it is 
 
 For brethren to dwell together in unity ! 
 
 It is like the precious oil upon the head, 
 
 That ran down upon the beard, 
 
 Even Aaron's beard; 
 
 That came down upon the skirt of his garments; 
 
 Like the dew of Hermon,
 
 JEWISH SCIENCE 143 
 
 That cometh down upon the mountains of Zion: 
 For there the Lord commanded a blessing, 
 Even life for evermore. 
 
 (One Hundred Thirty-Third Psalm.) 
 
 GOD'S OMNIPRESENCE AND OMNISCIENCE. 
 Lord, thou hast searched me, and known me 
 Thou knowest my downsitting and mine uprising; 
 Thou understandest my thought afar off. 
 Thou searchest out my path and my lying down, 
 And art acquainted with all my ways. 
 For there is not a word in my tongue, 
 But, lo, O Lord, thou knowest it altogether. 
 Thou hast beset me behind and before, 
 And laid thy hand upon me. 
 Such knowledge is too wonderful for me; 
 It is high, I cannot attain unto it. 
 Whither shall I go from thy spirit? 
 Or whither shall I flee from thy presence? 
 If I ascend into heaven, thou art there: 
 If I make my bed in Sheol, behold, thou art there. 
 If I take the wings of the morning, 
 And dwell in the uttermost parts of the sea; 
 Even there shall thy hand lead me, 
 And thy right hand shall hold me. 
 If I say, Surely the darkness shall overwhelm me, 
 And the light about me shall be night; 
 Even the darkness hideth not from thee, 
 But the night shineth as the day: 
 The darkness and the light are both alike to thee. 
 I will give thanks unto thee; for I am fearfully and 
 wonderfully made:
 
 144 JEWISH SCIENCE 
 
 Wonderful are thy works; 
 
 And this my soul knoweth right well. 
 
 My frame was not hidden from thee, 
 
 When I was made in secret. 
 
 And curiously wrought in the lowest parts of the 
 
 earth. 
 
 Thine eyes did see mine unformed substance; 
 And in thy book they were all written, 
 Even the days that were ordained for me 
 When as yet there was none of them. 
 How precious also are thy thoughts unto me, O God ! 
 How great is the sum of them! 
 If I should count them, they are more in number 
 
 than the sand: 
 
 When I awake, I am still with thee. 
 Search me, O God, and know my heart: 
 Try me, and know my thoughts; 
 And see if there be any wicked way in me, 
 And lead me in the way ever-lasting. 
 
 (Psalm 139:1-18, 22-24.) 
 
 PRAISE TO THE CREATOR AND PRESERVER. 
 
 Rejoice in the Lord, O ye righteous: 
 
 Praise is comely for the upright. 
 
 Give thanks unto the Lord with the harp: 
 
 Sing praises unto him with the psaltery of ten strings. 
 
 Sing unto him a new song; 
 
 Play skillfully with a loud noise. 
 
 For the word of the Lord is right; 
 
 And all his work is done in faithfulness. 
 
 He loveth righteousness and justice:
 
 JEWISH SCIENCE 145 
 
 The earth is full of the lovingkindness of the Lord. 
 
 By the word of the Lord were the heavens made, 
 
 And all the host of them by the breath of his mouth. 
 
 He gathereth the waters of the sea together as a heap: 
 
 He layeth up the deeps in storehouses. 
 
 Let all the earth fear the Lord: 
 
 Let all the inhabitants of the world stand in awe of 
 him. 
 
 For he spake, and it was done; 
 
 He commanded, and it stood fast. 
 
 The Lord bringeth the counsel of the nations to 
 nought; 
 
 He maketh the thoughts of the peoples to be of no 
 effect. 
 
 The counsel of the Lord standeth fast for ever, 
 
 The thoughts of his heart to all generations. 
 
 Blessed is the nation whose God is the Lord, 
 
 The people whom he hath chosen for his own in- 
 heritance. 
 
 The Lord looketh from heaven; 
 
 He beholdeth all the sons of men; 
 
 From the place of his habitation he looketh forth 
 
 Upon all the inhabitants of the earth, 
 
 He that fashioneth the hearts of them all, 
 
 That considereth all their works. 
 
 There is no king saved by the multitude of a host: 
 
 A mighty man is not delivered by great strength. 
 
 A horse is a vain thing for safety; 
 
 Neither doth he deliver any by his great power. 
 
 Behold, the eye of the Lord is upon them that fear 
 him,
 
 146 JEWISH SCIENCE 
 
 Upon them that hope in his lovingkindness; 
 To deliver their soul from death, 
 And to keep them alive in famine. 
 Our soul hath waited for the Lord : 
 He is our help and our shield. 
 For our heart shall rejoice in him, 
 Because we have trusted in his holy name. 
 Let thy lovingkindness, O Lord, be upon us, 
 According as we have hoped in thee. 
 
 (The Thirty-Third Psalm.)
 
 INDEX OF BIBLICAL PASSAGES TEACHING 
 THE TRUTH OF JEWISH SCIENCE. 
 
 Genesis 20. 
 Exodus 15; 22; 26. 
 Exodus 23:20-25. 
 Numbers 12. 
 Deuteronomy 7:9-15. 
 Deuteronomy 32; 39. 
 I Samuel 5; 6. 
 
 I Kings 17:8-24. 
 
 II Kings 1:1-17. 
 II Kings 4:8-37. 
 II Kings 5. 
 
 II Kings 8:7-15. 
 II Kings 20:1-7. 
 Isaiah 19:19-22. 
 Jeremiah 17:12-18. 
 Ezekiel 34:1-6. 
 Ezekiel 37:1-14. 
 Hosea 6:1-31. 
 Malachai 4:1-3. 
 Psalm 6. 
 Psalm 23. 
 Psalm 30. 
 Psalm 38. 
 Psalm 41:1-3. 
 Psalm 103:1-5. 
 Psalm 107:1-16; 19-22. 
 Proverbs 3:1-8. 
 Proverbs 4:20-22.
 
 INDEX OF BIBLICAL PASSAGES THAT BEAR 
 ON THE TRUTH OF JEWISH SCIENCE. 
 
 Exodus 3:13-17. 
 
 Deuteronomy 6:1-3. 
 
 Deuteronomy 6:4-9. 
 
 Deuteronomy 28:1-5. 
 
 Deuteronomy 30:11-14. 
 
 Deuteronomy 30:15-20. 
 
 Joshua 1:1-9. 
 
 Proverbs 3:13-26. 
 
 Isaiah 40:18-21. 
 
 Isaiah 43:1-13. 
 
 Psalm 3. 
 
 Psalm 4. 
 
 Psalm 8. 
 
 Psalm 13. 
 
 Psalm 16. 
 
 Psalm 27. 
 
 Psalm 33. 
 
 Psalm 36:5-12. 
 
 Psalm 42. 
 
 Psalm 61. 
 
 Psalm 63. 
 
 Psalm 84. 
 
 Psalm 90. 
 
 Psalm 91. 
 
 Psalm 97. 
 
 Psalm 112. 
 
 Psalm 113. 
 
 Psalm 116.
 
 JEWISH SCIENCE 149 
 
 Psalm 121. 
 
 Psalm 124. 
 
 Psalm 127. 
 
 Psalm 128. 
 
 Psalm 133. 
 
 Psalm 139:1-18; 23-24. 
 
 Psalm 144. 
 
 Psalm 147.
 
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