{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_57218/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_57218","id":"gutenberg_57218","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/57218","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Philosophy & Ethics","Category: Religion/Spirituality","Fasts and feasts -- Judaism -- Meditations","Jewish ethics","Jewish literature","Jews -- Civilization","Jews -- Public opinion","Jews -- Quotations","Judaism -- Prayers and devotions","Judaism -- Quotations, maxims, etc."],"text":"E-text prepared by Richard Hulse and the Online Distributed Proofreading\nTeam (http://www.pgdp.net) from page images generously made available by\nInternet Archive (https://archive.org)\n\n\n\nNote: Images of the original pages are available through\n      Internet Archive. See\n      https://archive.org/details/bookofjewishthou00hert\n\n\nTranscriber's note:\n\n      Text enclosed by underscores is in italics (_italics_).\n\n      Text in small capitals has been replaced by all capitals.\n\n      Footnotes are identified in the text with a number in\n      brackets [2] and have been accumulated in a single section\n      at the end of the text.\n\n      Transcriber\u2019s notes are used when making corrections to the\n      text or to provide additional information for the modern\n      reader. These notes are not identified in the text, but have\n      been accumulated in a single section at the end of the book.\n\n\n\n\n\nA BOOK OF JEWISH THOUGHTS\n\nSelected and Arranged\n\nby\n\nTHE CHIEF RABBI\n\n(DR. J. H. HERTZ)\n\n\n\n\n\n\nHumphrey Milford\nOxford University Press\nLondon    Edinburgh    Glasgow    New York\nToronto    Melbourne    Cape Town    Bombay\n5680\u2015\u20151920\n\n\n\n\n                                  TO\n                           THE SACRED MEMORY\n                                OF THE\n                            SONS OF ISRAEL\n                               WHO FELL\n                           IN THE GREAT WAR\n                               1914\u20121918\n\n\n\n\n                            PREFATORY NOTE\n\n\nTHIS Book of Jewish Thoughts brings the message of Judaism together\nwith memories of Jewish martyrdom and spiritual achievement throughout\nthe ages. Its first part, \u2018I am an Hebrew\u2019, covers the more important\naspects of the life and consciousness of the Jew. The second, \u2018The\nPeople of the Book\u2019, deals with Israel\u2019s religious contribution to\nmankind, and touches upon some epochal events in Israel\u2019s story. In\nthe third, \u2018The Testimony of the Nations\u2019, will be found some striking\ntributes to Jews and Judaism from non-Jewish sources. The fourth part,\n\u2018The Voice of Prayer\u2019, surveys the Sacred Occasions of the Jewish Year,\nand takes note of their echoes in the Liturgy. The fifth and concluding\npart, \u2018The Voice of Wisdom\u2019, is, in the main, a collection of the deep\nsayings of the Jewish sages on the ultimate problems of Life and the\nHereafter.\n\nThe nucleus from which this Jewish anthology gradually developed was\nproduced three years ago for the use of Jewish sailors and soldiers.\nTo many of them, I have been assured, it came as a re-discovery of the\nimperishable wealth of Israel\u2019s heritage; while to the non-Jew into\nwhose hands it fell it was a striking revelation of Jewish ideals and\nteachings. I can pray for no better result for this enlarged Library\nEdition.\n\nGrateful acknowledgement is due to the authors, translators, and\npublishers, for their courteous permission to reprint selections\nfrom their works; to Dayan H. M. Lazarus, M.A., and Miss Elsa Linde,\nfor various useful suggestions; and to the Revs. J. Mann, D.Litt.,\nS. Lipson, and I. Livingstone for help in the preparation of the Index\nof Subjects.\n\n                                                              J. H. H.\n    London, 1920.\n\n\n\n\n                           TABLE OF CONTENTS\n\n\n  I.   I AM AN HEBREW\n      YE ARE MY WITNESSES: Isaiah; Jacobs; Aguilar\n      I AM AN HEBREW: C. Adler\n      THE GOOD FIGHT: Eleazar of Worms\n      EVERY ISRAELITE HOLDS THE HONOUR OF HIS ENTIRE PEOPLE IN HIS\n          HANDS: Talmud; Montefiore\n      THE PATHS OF LIFE: Eliezer ben Isaac; Asher ben Yechiel\n      IN THE OLD GHETTO: Philipson; E. G. Hirsch\n      THE JEWISH WOMAN: M. Lazarus; Hertz; Talmud\n      THE JEWISH MOTHER: Szold; Lucas\n      RELIGIOUS EDUCATION: Cohen; Book of Morals; Morais\n      THE SACRED TONGUE: Joseph\n      THE HEBREW LANGUAGE: Schechter; Szold\n      WHAT IS CULTURE? Hertz\n      THE STUDENT OF THE TORAH: Jellinek\n      BAR MITZVAH PRAYER: Artom\n      ON THE THRESHOLD OF MANHOOD: Proverbs; Ethics of the Fathers\n      A FATHER\u2019S ADMONITION: Maimonides\n      WHAT MAKES A MAN A JEW? Joseph\n      \u2018I BELIEVE\u2019: Margolis\n      JUDAISM A POSITIVE RELIGION: Schechter\n      THE MISSION OF ISRAEL: H. Adler; Kohler\n      TOLERANCE: Gabirol; Midrash; Crescas; Mendelssohn; Talmud\n      OUR HERITAGE: Josephus\n      OUR FATHERS: Ecclesiasticus\n      THE OBLIGATIONS OF HEREDITY: Dubnow; Hertz\n      ZEDAKAH\u2015\u2015CHARITY: Jacob ben Asher\n      ZEDAKAH\u2015\u2015JUSTICE: Geiger\n      THE JEWISH POOR: Schechter; Abrahams\n      AT \u2018THE OLD PEOPLE\u2019S REST\u2019, JERUSALEM: E. N. Adler\n      SHARING THE BURDEN: Talmud; Singer\n      THE DUTY OF SELF-RESPECT: Achad Ha\u2019am\n      ANTI-SEMITISM: Nordau; Schechter; Nordau; Disraeli; Hertz;\n          Hagadah; Isaiah\n      THE JEW AS A PATRIOT: E. Lazarus; Goldsmid\n      THE JEWISH SOLDIER: Lucas\n      THE JEW\u2019S LOVE OF BRITAIN: H. Adler\n      TO ENGLAND: Raskin\n      JUDAISM AND THE JEW IN AMERICA: Harris; Kohut\n      THE DELUGE OF FIRE: Hertz\n      THE HEALING OF THE NATIONS: Joel; Isaiah; Kings; Daily\n          Prayer Book\n      THE MESSIANIC HOPE: Mendes; Malachi\n      THE VISION OF A UNITED HUMANITY: Isaiah; Joseph\n      TRUST YE IN THE LORD FOR EVER: Isaiah\n\n  II.   THE PEOPLE OF THE BOOK\n      ISRAEL IMMORTAL: Jeremiah; Halevi; Ecclesiasticus; Midrash\n      THE ETERNAL RIDDLE: Raskin\n      THE SECRET OF ISRAEL\u2019S IMMORTALITY: Graetz\n      THE BOOK OF BOOKS: Heine\n      THE BIBLE: Levi; Zangwill\n      A JEWISH VERSION OF THE BIBLE: Schechter; Friedl\u00e4nder;\n          Sulzberger; Leeser; H. Adler; Translators\u2019 Preface; Rashi;\n          Ecclesiasticus\n      ISRAEL THE PEOPLE OF REVELATION: Halevi; Geiger\n      THERE IS NO GOD BUT GOD AND ISRAEL IS HIS PROPHET: Zangwill\n      MOSES: Heine\n      THE PROPHETS: Jacobs; Shemtob; Darmesteter; J. Lazarus\n      THE TALMUD: Deutsch\n      JEWISH LITERATURE: Abrahams\n      THE WORK OF THE RABBIS: B\u00fcchler\n      ISRAEL\u2019S HISTORY NEVER-ENDING: Magnus; Zangwill\n      THE MEANING OF JEWISH HISTORY: Jacobs; Halevi; Gaster\n      THE HALLOWING OF JEWISH HISTORY: Dubnow\n      ISRAEL\u2019S MARTYRDOM: Zunz; Graetz\n      UNDER THE ROMAN EMPERORS: Josephus; Fuerst\n      IN MEDIAEVAL ROME: Hertz; Steinschneider\n      THE FIRST CRUSADE: Kalonymos ben Yehudah\n      THE SECOND CRUSADE: Ephraim of Bonn\n      JEWISH SUFFERING: Heine\n      THE JEWS OF YORK: D\u2019Israeli\n      THE EXPULSION FROM SPAIN: Frankl\n      THE EXODUS: E. Lazarus\n      A SONG OF REDEMPTION: Gabirol\n      SHYLOCK: Joseph\n      ON THE EVE OF THE RE-SETTLEMENT IN ENGLAND: Manasseh ben Israel\n      JEWISH EMANCIPATION: S. R. Hirsch; Rothschild\n      THE JEWISH QUESTION: J. Lazarus; Franzos; Steinschneider; Zunz\n      THE JEWS OF ENGLAND: Zangwill\n      WELCOME OF THE HEBREW CONGREGATION, NEWPORT, RHODE ISLAND,\n          U.S.A., TO GEORGE WASHINGTON\n      BRITISH CITIZENSHIP: Hertz\n      THE RUSSIAN JEW: I. Friedlander\n      YIDDISH: Zangwill; Wiener\n      RUSSO-JEWISH EDUCATION: I. Friedlander\n      PASSOVER IN OLD RUSSIA: Antin\n      THE POGROM: Dymov\n      UNDER THE ROMANOFFS: Wolf; E. Lazarus\n      SOLDIERS OF NICHOLAS: Antin\n      BONTZYE SHWEIG: Peretz\n      THE WATCH ON THE JORDAN: Imber\n      THE TRAGEDY OF ASSIMILATION: Schechter; Achad Ha\u2019am\n      THE VALLEY OF DRY BONES: Ezekiel\n      PALESTINE: Munk\n      THE LAST CORPSES IN THE DESERT: Byalik\n      ZIONISM: Herzl; Wolf; Abrahams\n      THE BRITISH DECLARATION ON PALESTINE: Herzl; Jewish Chronicle;\n          Hertz\n      JUDAISM AND THE NEW JUDEA: Herzl; Saadyah; Schechter; Noah;\n          Hertz; Eichholz\n\n  III.   THE TESTIMONY OF THE NATIONS\n      WORLD\u2019S DEBT TO ISRAEL: Abbott; Cornill\n      ISRAEL AND HIS REVELATION: Arnold\n      ISRAEL, GREECE, AND ROME: Renan; Wagner; Lotze\n      WHAT IS A JEW? Tolstoy\n      THE BOOK OF THE AGES: Harnack; Scott; Whitman\n      THE BIBLE, THE EPIC OF THE WORLD: Frazer; Stevenson; Froude\n      THE BIBLE IN EDUCATION: Huxley; Goethe\n      THE BIBLE AND DEMOCRACY: Wyclif; Huxley; Nietzsche\n      THE HEBREW LANGUAGE: Renan\n      REBECCA\u2019S HYMN: Scott\n      MOSES: George\n      THE BURIAL OF MOSES: Alexander\n      ISRAEL\u2019S PSALTER: Dow; Rhys; Cornill\n      THE PSALMS IN HUMAN LIFE: Prothero\n      THE SPACIOUS FIRMAMENT ON HIGH: Addison\n      O GOD, OUR HELP IN AGES PAST: Watts\n      THE LIVING POWER OF THE JEWISH PROPHETS: Jowett; Froude\n      THE BOOK OF JONAH: Cornill; Goethe\n      JOB: Carlyle; Froude\n      ECCLESIASTES: Ellis\n      THE BOOK OF ESTHER: Stanley; Whittier\n      THE TALMUD: Robinson\n      THE HUMANITY OF JEWISH WISDOM: Gorky\n      THE PHARISEES: Huxley; Box; Herford\n      THE JEWISH PRAYER BOOK: Biddle\n      IN A SYNAGOGUE: Eliot\n      THE TORCH OF JEWISH LEARNING: Beaulieu\n      DURING THE CRUSADES: Strindberg\n      THE EXPULSION FROM SPAIN AND PORTUGAL: Lecky\n      A PROTEST AGAINST THE AUTO-DA-F\u00c9 OF SEPTEMBER 20, 1761, LISBON:\n          Voltaire\n      THE BIBLE IN ELIZABETHAN ENGLAND: Green\n      FOR THE EMANCIPATION OF THE JEWS: Macaulay\n      IGNORANCE OF JUDAISM: Eliot; Blake\n      \u2018THEY ARE OUR ELDERS\u2019: Beaulieu\n      THE JEWISH CEMETERY AT NEWPORT: Longfellow\n      THE JEW AS A CITIZEN: Roosevelt\n      IN THE EAST END OF LONDON: Schreiner\n      THE RUSSIAN AGONY: Milyukov; Lecky; Tolstoy; Schreiner\n      THE BLOOD LIBEL\u2015\u2015BRITISH PROTEST\n      JEWISH NATIONALISM: Eliot; Sykes\n      A JEWISH NATIONAL HOME: Balfour\n      ISRAEL\u2019S PRESERVATION: St. Jerome\n      ISRAEL AND THE NATIONS: Twain\n\n  IV.   THE VOICE OF PRAYER: THE JEWISH YEAR\n      ON PRAYER AND PRAISE: Philo; Zohar\n      ON MORNING SERVICE: Shulchan Aruch\n      AT THE DAWN I SEEK THEE: Gabirol\n      MORNING PRAYERS: Daily Prayer Book; Bachya\n      ADON OLAM: Abrahams; Carvalho\n      ADON OLAM AND MODERN SCIENCE: Haffkine\n      THE SHEMA: Hertz; Zohar\n      \u2018THE SOUL THOU HAST GIVEN ME IS PURE\u2019: Kohler\n      THE MERIT OF THE FATHERS: Levy; Abrahams\n      THE KADDISH: Kompert; Wisdom of Solomon; Daniel\n      THE HOLINESS OF HOME: Jacobs; Disraeli\n      KINDLING THE SABBATH LIGHT: Raskin\n      LECHA DODI: Alkabetz; Achad Ha\u2019am\n      SABBATH PRAYER: Zohar\n      THE SABBATH: Salaman\n      PRAYER BEFORE THE NEW MOON: Daily Prayer Book\n      THE SEDER: Raskin\n      ISRAEL\u2019S WATCH-NIGHT: Joseph\n      PASSOVER AND FREEDOM: Hertz; Joseph\n      \u2018ADDIR HU\u2019: Gottheil; Talmud\n      THE FEAST OF WEEKS: Psalms\n      A SELF-DENYING GUILD: Joseph; Daily Prayer Book\n      AKDOMUS: Nehora\u00ef\n      THE BIBLE: Rosenfeld\n      THE SEPHER TORAH: Haffkine\n      RELIGION AND MORALITY: Daiches\n      SYMBOLS AND CEREMONIES: Jung\n      CUSTOM IN RELIGION: Gottheil\n      \u2018IN ACCORDANCE WITH THE TIMES\u2019: S. R. Hirsch\n      FAITH: Singer\n      ODE TO ZION: Halevi\n      THE ETERNAL CITY OF THE ETERNAL PEOPLE: Hertz; Isaiah\n      NEW YEAR: Mo\u00efse\n      WRITTEN AND SEALED: Baalshem; Joseph\n      THE SHOFAR: Maimonides; Deuteronomy; Psalms\n      MY KING: Moses ben Nachman\n      THE LORD IS KING, THE LORD WAS KING, THE LORD SHALL BE KING\n          FOR EVER AND EVER: Kalir\n      IF NOT HIGHER: Peretz\n      DAY OF ATONEMENT: Gottheil; Ecclesiasticus\n      THE MESSAGE OF YOM KIPPUR: Hertz\n      \u2018FORGIVEN\u2019: Yomtob of York\n      CONFESSION: Gabirol\n      YOM KIPPUR MEDITATIONS: Bachya; Gabirol\n      THE INFINITE MERCIES OF GOD: Exodus; Talmud\n      BROTHERHOOD: Hertz; Ezekiel\n      ATONEMENT PROMISE AND ADMONITION: Isaiah\n      LORD, THINE HUMBLE SERVANTS HEAR: Yehudah\n      GOD THAT DOEST WONDROUSLY: Mosheh\n      TABERNACLES: Halevi\n      PSALMS AND MYRTLES: Kalir\n      THE HARVEST FESTIVAL: Joseph; Disraeli\n      JOYOUS SERVICE: Abrahams; Talmud\n      REJOICING OF THE LAW: Festival Prayer Book\n      SIMCHAS TORAH: Gordon\n      THE MACCABEAN WARRIORS: Maccabees\n      THE FEAST OF LIGHTS: E. Lazarus\n      THE MENORAH: Herzl\n      THE STORY OF THE MACCABEES: Joseph\n      CHANUCAH HYMN: Gottheil\n      PURIM: Book of Esther\n      SERVANT OF GOD: Halevi\n      HYMN OF GLORY: Judah the Pious\n\n  V.   THE VOICE OF WISDOM\n      GOD, WHOM SHALL I COMPARE TO THEE! Halevi\n      GREAT IS TRUTH: Esdras; Talmud\n      THE RIGHT LIFE: Micah; Isaiah; Spinoza\n      THE GOODNESS OF GOD\u2019S WORK: Maimonides\n      THE TWO NATURES IN MAN: Moses of Coucy\n      FREEDOM OF THE WILL: Maimonides\n      THE WICKED SAITH IN HIS HEART: Wisdom of Solomon\n      REPENTANCE OF THE WICKED: Wisdom of Solomon\n      WISE COUNSEL: Maimonides; Benedict of Oxford; Ethics of the\n          Fathers\n      THE DUTY OF HOLINESS: Leviticus; Kohler; Talmud\n      THE CITY OF GOD: Philo; Maimonides; Zohar\n      HUMILITY: Bachya; Daily Prayer Book; Ibn Ezra\n      SAYINGS FROM THE TALMUD\n      THE DEDICATED LIFE Philo\n      GOD AND MAN: Ethics of the Fathers\n      GOLDEN RULES: Leviticus; Talmud; Acha\u00ef\n      DEEDS THE BEST COMMENDATION: Talmud; Ethics of the Fathers\n      A MEDIAEVAL JEWISH MORALIST: Eleazar of Worms\n      THE MYSTERY OF PAIN: S. A. Adler\n      MEETING ADVERSITY: Hertz\n      THE CONTEMPLATION OF DEATH: Montefiore; Ecclesiasticus\n      LIGHT IN DARKNESS: Talmud\n      WHENCE AND WHITHER: Ethics of the Fathers; H. Adler\n      TIME AND ETERNITY: Yedaya Penini; Ecclesiastes;\n          Derech Eretz Zutta\n      TALMUDIC PARABLES AND LEGENDS\n      ALMIGHTY, WHAT IS MAN? Gabirol\n      RESIGNATION: Green\n      IMMORTALITY: Talmud; Ethics of the Fathers\n      ETERNAL HOPE: Psalms\n      TRUE WISDOM: Job; Ethics of the Fathers\n\n  NOTES\n\n  INDEX OF AUTHORS AND SOURCES\n\n  INDEX OF SUBJECTS\n\n\n\n\n    _BEHOLD, the days come, saith the Lord God, that I will send\n    a famine in the land, not a famine of bread, nor a thirst\n    for water, but of hearing the words of the Lord._\n\n                                                      AMOS 8. 11.\n\n\n\n\n                                   I\n\n                            I AM AN HEBREW\n\n\n_THEN said they unto him, Tell us, we pray thee, ... what is thine\noccupation? and whence comest thou? what is thy country? and of what\npeople art thou?_\n\n_And he said unto them, I am an Hebrew; and I fear the Lord, the God of\nheaven, which hath made the sea and the dry land._\n\n                                                        JONAH 1. 8, 9.\n\n\n                                \u05d0\u05b7\u05ea\u05b6\u05bc\u05dd \u05e2\u05b5\u05d3\u05b8\u05d9\n\n                          YE ARE MY WITNESSES\n\nYE are My witnesses, saith the Lord, and My servant whom I have chosen.\n\n                                                        ISAIAH 43. 10.\n\n                   *       *       *       *       *\n\nTHE history of Israel is the great living proof of the working of\nDivine Providence in the affairs of the world. Alone among the nations,\nIsrael has shared in all great movements since mankind became conscious\nof their destinies. If there is no Divine purpose in the long travail\nof Israel, it is vain to seek for any such purpose in man\u2019s life. In\nthe reflected light of that purpose each Jew should lead his life with\nan added dignity.\n\n                                                  JOSEPH JACOBS, 1897.\n\n                   *       *       *       *       *\n\nEVERY Hebrew should look upon his Faith as a temple extending over\nevery land to prove the immutability of God and the unity of His\npurposes. He should regard himself as one of the pillars which support\nthat temple from falling to the ground; and add, however insignificant\nin itself, to the strength, the durability, and the beauty of the whole.\n\n                                                  GRACE AGUILAR, 1842.\n\n\n                            I AM AN HEBREW\n\nI WILL continue to hold my banner aloft. I find myself born\u2015\u2015ay,\nborn\u2015\u2015into a people and a religion. The preservation of my people must\nbe for a purpose, for God does nothing without a purpose. His reasons\nare unfathomable to me, but on my own reason I place little dependence;\ntest it where I will it fails me. The simple, the ultimate in every\ndirection is sealed to me. It is as difficult to understand matter\nas mind. The courses of the planets are no harder to explain than the\ngrowth of a blade of grass. Therefore am I willing to remain a link\nin the great chain. What has been preserved for four thousand years\nwas not saved that I should overthrow it. My people have survived\nthe prehistoric paganism, the Babylonian polytheism, the aesthetic\nHellenism, the sagacious Romanism, at once the blandishments and\npersecutions of the Church; and it will survive the modern dilettantism\nand the current materialism, holding aloft the traditional Jewish\nideals inflexibly until the world shall become capable of recognizing\ntheir worth.\n\n                                                    CYRUS ADLER, 1894.\n\n\n                            THE GOOD FIGHT\n\nIF thou hadst lived in the dread days of martyrdom, and the peoples had\nfallen on thee to force thee to apostatize from thy faith, thou wouldst\nsurely, as did so many, have given thy life in its defence. Well then,\nfight now the fight laid on thee in the better days, the fight with\nevil desire; fight and conquer, and seek for allies in this warfare\nof your soul, seek them in the fear of God and the study of the Law.\nForget not that God recompenses according to the measure wherewith ye\nwithstand the evil in your heart. Be a man in thy youth; but if thou\nwert then defeated in the struggle, return, return at last to God,\nhowever old thou mayest be.\n\n                                  ELEAZAR (ROK\u00cbACH) OF WORMS, c. 1200.\n                                         (_Trans. M. Joseph._)\n\n\n                   EVERY ISRAELITE HOLDS THE HONOUR\n                   OF HIS ENTIRE PEOPLE IN HIS HANDS\n\n                                   I\n\n\u2018ALL Israelites are mutually accountable for each other.\u2019 In a boat at\nsea one of the men began to bore a hole in the bottom of the boat. On\nbeing remonstrated with, he answered: \u2018I am only boring under my own\nseat\u2019. \u2018Yes\u2019, said his comrades, \u2018but when the sea rushes in we shall\nall be drowned with you.\u2019 So it is with Israel. Its weal or its woe is\nin the hands of every individual Israelite.\n\n                                                               TALMUD.\n                   *       *       *       *       *\n\n                                  II\n\nWE Jews have a more pressing responsibility for our lives and beliefs\nthan perhaps any other religious community.\n\nDon\u2019t shelter yourself in any course of action by the idea that\n\u2018it is _my_ affair\u2019. It is your affair, but it is also mine and the\ncommunity\u2019s. Nor can we neglect the world beyond. A fierce light beats\nupon the Jew. It is a grave responsibility this\u2015\u2015to be a Jew; and you\ncan\u2019t escape from it, even if you choose to ignore it. Ethically or\nreligiously, we Jews can be and do nothing light-heartedly. Ten bad\nJews may help to damn us; ten good Jews may help to save us. Which\n_minyan_ will you join?\n\n                                               C. G. MONTEFIORE, 1900.\n\n\n                           THE PATHS OF LIFE\n\n                                   I\n\nMY son, give God all honour and the gratitude which is His due. Thou\nhast need of Him, but He needs thee not. Put no trust in thy mere\ncorporeal well-being here below. Many a one has lain down to sleep at\nnightfall, but at morn has not risen again. Fear the Lord, the God of\nthy fathers; fail never at eventide to pronounce the great word wherein\nIsrael is wont to proclaim that He is, and that He is One, and One only;\nat dawn fail never to read the appointed prayer. See that thou guard\nwell thy soul\u2019s holiness; let the thought of thy heart be saintly, and\nprofane not thy soul with words of impurity.\n\nVisit the sick and suffering man, and let thy countenance be cheerful\nwhen he sees it, but not so that thou oppress the helpless one with\ngaiety. Comfort those that are in grief; let piety where thou seest it\naffect thee even to tears; and then it may be that thou wilt be spared\nthe grief of weeping over the death of thy children.\n\nRespect the poor man by gifts whose hand he knows not of; be not deaf\nto his beseechings, deal not hard words out to him, and give him of thy\nrichest food when he sits at meat with thee.\n\nFrom a wicked neighbour, see that thou keep aloof, and spend not much\nof thy time among the people who speak ill of their brother-man; be not\nas the fly that is always seeking sick and wounded places; and tell not\nof the faults and failings of those about thee.\n\nTake no one to wife unworthy to be thy life\u2019s partner, and keep thy\nsons close to the study of Divine things. Dare not to rejoice when\nthine enemy comes to the ground; but give him food when he hungers.\nBe on thy guard lest thou give pain ever to the widow and the orphan;\nand beware lest thou ever set thyself up to be both witness and judge\nagainst an other.\n\nNever enter thy house with abrupt and startling step, and bear not\nthyself so that those who dwell under thy roof shall dread when in thy\npresence. Purge thy soul of angry passion, that inheritance of fools;\nlove wise men, and strive to know more and more of the works and the\nways of the Creator.\n\n                                              ELIEZER BEN ISAAC, 1050.\n\n\n                                  II\n\nBE not ready to quarrel; avoid oaths and passionate adjurations,\nexcess of laughter and outbursts of wrath; they disturb and confound\nthe reason of man. Avoid all dealings wherein there is a lie; utter not\nthe name of God superfluously, or in places dirty or defiled.\n\nCut from under thee all mere human supports, and make not gold the\nforemost longing of thy life; for that is the first step to idolatry.\nRather give money than words; and as to ill words, see that thou place\nthem in the scale of understanding before they leave thy lips.\n\nWhat has been uttered in thy presence, even though not told as secret,\nlet it not pass from thee to others. And if one tell thee a tale, say\nnot to him that thou hast heard it all before. Do not fix thine eyes\ntoo much on one who is far above thee in wealth, but on those who are\nbehind thee in worldly fortune.\n\nPut no one to open shame; misuse not thy power against any one; who can\ntell whether thou wilt not some day be powerless thyself?\n\nDo not struggle vaingloriously for the small triumph of showing thyself\nin the right and a wise man in the wrong; thou art not one whit the\nwiser therefor. Be not angry or unkind to any one for trifles, lest\nthou make thyself enemies unnecessarily.\n\nDo not refuse things out of mere obstinacy to thy fellow-citizens,\nrather put thy will below their wishes. Avoid, as much as may be, bad\nmen, men of persistent angry feelings, fools; thou canst get nothing\nfrom their company but shame. Be the first to extend courteous greeting\nto every one, whatever be his faith; provoke not to wrath one of\nanother belief than thine.\n\n                                              ASHER BEN YECHIEL, 1300.\n\n\n                           IN THE OLD GHETTO\n\nIN the narrow lanes and by-ways of the old Jewish quarter of many a\nEuropean town there grew up that beautiful Jewish home-life which,\nthough its story is seldom recorded, is more important than the outer\nevents and misfortunes that historians have made note of. And as we\nlook upon the unsightly houses, the wretched exterior seems to float\naway and the home-scenes of joy and love and religious constancy shine\nbrilliantly forth\u2015\u2015perpetual lamps\u2015\u2015and explain how, in spite of woe\nand misery such as have fallen to the lot of no other people, the Jews\nhave found strength to live and hope on.\n\n                                                   D. PHILIPSON, 1894.\n\n                   *       *       *       *       *\n\nSAY what you will of the Judaism of the Middle Ages; call it narrow;\nderide it as superstitious; unless lost to all sense of justice, or\nwithout power to dive beneath the surface of the seeming to the roots\nof the real, you cannot but witness to the incontrovertible fact that\nfor sweetness and spirituality of life, the Jew of the Ghetto, the Jew\nof the Middle Ages, the Jew under the yoke of the Talmud, challenges\nthe whole world.\n\n                                                   E. G. HIRSCH, 1895.\n\n\n                           THE JEWISH WOMAN\n\nIN the days of horror of the later Roman Empire, throughout the time\nof the migration of nations, it was not war alone that destroyed\nand annihilated all those peoples of which, despite their former\nworld-dominating greatness, nothing remains but their name. It was\nrather the ensuing demoralization of home life. This is proved\u2015\u2015it\ncannot be repeated too often\u2015\u2015by the Jews; for they suffered more\nseverely and more cruelly by wars than any other nation; but, among\nthem, the inmost living germ of morality\u2015\u2015strict discipline and family\ndevotion\u2015\u2015was at all times preserved. This wonderful and mysterious\npreservation of the Jewish people is due to the Jewish woman. This\nis her glory, not alone in the history of her own people, but in the\nhistory of the world.\n\n                                                           M. LAZARUS.\n\n                   *       *       *       *       *\n\nTHE Jew\u2019s home has rarely been his \u2018castle\u2019. Throughout the ages it has\nbeen something far higher\u2015\u2015his sanctuary.\n\n                                                          J. H. HERTZ.\n\n                   *       *       *       *       *\n\nBE careful not to cause woman to weep, for God counts her tears. Israel\nwas redeemed from Egypt on account of the virtue of its women. He who\nweds a good woman, it is as if he had fulfilled all the precepts of the\nLaw.\n\n                                                               TALMUD.\n\n\n                           THE JEWISH MOTHER\n\nJEWISH custom bids the Jewish mother, after her preparations for the\nSabbath have been completed on Friday evening, kindle the Sabbath lamp.\nThat is symbolic of the Jewish woman\u2019s influence on her own home, and\nthrough it upon larger circles. She is the inspirer of a pure, chaste,\nfamily life whose hallowing influences are incalculable; she is the\ncentre of all spiritual endeavours, the confidante and fosterer of\nevery undertaking. To her the Talmudic sentence applies: \u2018It is woman\nalone through whom God\u2019s blessings are vouchsafed to a house\u2019.\n\n                                                HENRIETTA SZOLD, 1893.\n\n\n                          YIDDISH CRADLE SONG\n\n          O! HUSH thee, my darling, sleep soundly my son,\n          Sleep soundly and sweetly till day has begun;\n          For under the bed of good children at night\n          There lies, till the morning, a kid snowy white.\n          We\u2019ll send it to market to buy _Sechora_,\n          While my little lad goes to study Torah.\n          Sleep soundly at night and learn Torah by day,\n          Then thou\u2019ll be a Rabbi when I have grown grey.\n          But I\u2019ll give thee to-morrow ripe nuts and a toy,\n          If thou\u2019lt sleep as I bid thee, my own little boy.\n\n                                      (_Trans. Alice Lucas._)\n\n\n                          RELIGIOUS EDUCATION\n\nIT seems to me that if the development of the religious sense is\nomitted from education, the most exalted idea of goodness is left\nout. Life is so much the poorer for being shorn of the halo of high\nspiritual aspiration. Instead of a fixed and lofty ideal of life and\nconduct, based on the highest conception of Divine Perfection of which\nthe human mind is capable, there prevails a limited and _fluctuating_\nideal, subject to the chance influences of surroundings and associates,\nand coloured by the social grade and worldly interests of each\nindividual.\n\n                                                 JULIA M. COHEN, 1907.\n\n                   *       *       *       *       *\n\nTHE thread on which the different good qualities of human beings are\nstrung as pearls, is the fear of God. When the fastenings of this fear\nare unloosed, the pearls roll in all directions and are lost one by one.\n\n                                            BOOK OF MORALS, 15th cent.\n\n                   *       *       *       *       *\n\nTHE knowledge of Hebrew is the golden hinge upon which our national and\nreligious existence turns. Flowing down from the hills of eternity, the\nHebrew language has been set apart by God as the receptacle of truths\ndestined to sway mankind and humanize the world.\n\n                                                  SABATO MORAIS, 1876.\n\n\n                         THE SACRED TONGUE[1]\n\nTHE Synagogue service is essentially the expression of the soul of\ncollective Israel. In the Synagogue we meet as Jews, there in prayer,\nin aspiration, in confession of faith, to carry on the stream of\nspiritual effort which has flowed unbroken through the ages ever since\nIsrael became conscious of himself. Therefore the prayers will not\nmerely voice private needs and modern ideas, but will chiefly speak\nof Israel. And so they will largely be in Hebrew, Israel\u2019s historic\nlanguage. You may get rid of Hebrew, but with it you will get rid\nof the Synagogue too, of the Synagogue as a living organism, as the\nwell-spring of Jewish feeling and the inspiration of Jewish life. Nor\nis this all. The claim of Hebrew, though bound up with the interests of\npublic worship, yet transcends them. It will meet you whenever you open\nyour Jewish history, whenever you open your Bible. As long as we remain\nJews and call the Bible our own, the Tongue in which it is written must\nbe inestimably sacred to us.\n\n                                                  MORRIS JOSEPH, 1907.\n\n\n                          THE HEBREW LANGUAGE\n\nTHE Hebrew language is the great depository of all that is best in\nthe soul-life of the Congregation of Israel. Without it we will become\nsevered from the great Tree which is life unto those that cling to it.\nHellenistic Judaism[2] is the only one known to history which dared to\nmake this experiment of dispensing with the Sacred Language. The result\nwas death. It withered away and terminated in total and wholesale\napostasy from Judaism. Let us not deceive ourselves. There is no future\nin this country for a Judaism that resists either the English or the\nHebrew language.\n\n                                                   S. SCHECHTER, 1904.\n\n                   *       *       *       *       *\n\nTHERE is a vast storehouse filled with treasures. The key, the Hebrew\nlanguage, is in our guardianship. Have we a right to throw the key\ninto the ocean of oblivion? More than that: when we have ceased to be\nefficient guardians of our treasures, of what use are we in the world?\nI fear that in the case of such flagrant dereliction of duty, the\ntwentieth century will have in store for us not a Ghetto, but a grave.\n\n                                                HENRIETTA SZOLD, 1896.\n\n\n                           WHAT IS CULTURE?\n\nNOT what a man has\u2015\u2015knowledge, skill, or goods of life\u2015\u2015determines\nhis culture, but what a man _is_: culture is not so much mastery of\nthings as mastery of self. And only that nation can be called cultured\nwhich adds to or, at least, broadens and deepens the spiritual assets\nof mankind; which introduces some distinctive note into the soul-life\nof the world; which teaches humanity a new angle of vision towards the\nInfinite; and by its living and, if need be, by its dying, vindicates\nthe eternal values of life\u2015\u2015conscience, honour, liberty.\n\nJudged by this test, some of the littlest of peoples\u2015\u2015Judea, Greece,\nElizabethan England\u2015\u2015stand foremost among cultured nations, champions\nof the sacred heritage of man. Judged by this test, many a poor Jew,\nthough he be devoid of the graces, amenities, and comforts of life, is\nyet possessed of culture. An ancient language, a classical language, a\nholy language, is as familiar to him as his mother-tongue; saturated is\nhe with the sublimest of literatures, which hallows his life and endows\nhim with high faith and invincible courage.\n\nSympathetic appreciation of this indomitable type, this harmonious\nalbeit rugged personality, might well be taken as a touchstone of a\nman\u2019s mentality, culture, and humanity.\n\n                                                    J. H. HERTZ, 1915.\n\n\n                      THE STUDENT OF THE TORAH[3]\n\nIF one asks a student to-day why he studies, he will at once, in spite\nof his youth, give a very practical answer. He mentions the profession\nfor which he is preparing himself, and through which he will obtain a\nlucrative office or a comfortable position in life.\n\nIt is entirely different with those who expended their time and powers\non the study of the Talmud. They wished to derive no profit from their\nstudies; not to use them, as a Mishna teacher says, \u2018as a spade to dig\nwherewith nor as a crown wherewith to aggrandise oneself\u2019. \u2018Say not\u2019,\nexclaims the Talmud, \u2018I will study the Torah in order that people may\ncall me Sage or Master, but study from pure love to God, to cleave more\nclosely unto Him through the knowledge and understanding of His word.\u2019\nDay and night did they bury themselves in the study of subjects that\nhad nothing to do with social life or with gain; often they became\nengrossed in the investigation of laws of sacrifices and purification,\nalthough these had long since grown obsolete. They desired nothing\nbut knowledge, understanding, illumination. Where is there another\npeople on earth among whom studies which aimed only at truth and the\ndevelopment of the spiritual life were cultivated with such pure,\ndevoted, and selfless love as in Israel?\n\n                                                    A. JELLINEK, 1882.\n\n\n                         BAR MITZVAH PRAYER[4]\n\nO MY God, and God of My Fathers,\n\nOn this solemn and sacred day, which marketh my passage from boyhood\nto manhood, I humbly venture to raise my eyes unto Thee, and to\ndeclare with sincerity and truth that henceforth I will observe all\nThy commandments, and undertake to bear the responsibility of all mine\nactions towards Thee. In my earliest infancy I was brought within Thy\nsacred covenant with Israel, and to-day I again enter as an active\nresponsible member the pale of Thine elect congregation, in the midst\nof which I will never cease to glorify Thy holy name in the face of all\nnations.\n\nDo Thou, O Heavenly Father, hearken unto this my humble prayer, and\nvouchsafe unto me Thy gracious blessings, so that my earthly life may\nbe sustained and made happy by Thine ineffable mercies. Teach me the\nway of Thy statutes, that I may obey them, and faithfully carry out Thy\nordinances. Dispose my heart to love Thee and to fear Thy holy name,\nand grant me Thy support and the strength necessary to avoid the\nworldly dangers which encompass the path lying before me. Save me from\ntemptation, so that I may with fortitude observe Thy holy Law and those\nprecepts on which human happiness and eternal life depend. Thus I will\nevery day of my life trustfully and gladly proclaim: \u2018Hear, O Israel,\nthe Lord is our God, the Lord is one!\u2019\n\n                                                 BENJAMIN ARTOM, 1868.\n\n\n                      ON THE THRESHOLD OF MANHOOD\n\n      MY son, keep the commandment of thy father,\n      And forsake not the teaching of thy mother.\n      Bind them continually upon thy heart,\n      Tie them about thy neck.\n      When thou walkest, it shall lead thee;\n      When thou liest down, it shall watch over thee;\n      And when thou awakest, it shall talk with thee.\n      For the commandment is a lamp, and the teaching is light,\n      And reproofs of instruction are the way of life:\n      To keep thee from the evil woman.\n\n                                              PROVERBS 6. 20\u20124.\n\n                   *       *       *       *       *\n\nRABBI Hanina[5], son of Dosa, said: \u2018He in whom the fear of sin comes\nbefore wisdom, his wisdom shall endure; but he in whom wisdom comes\nbefore the fear of sin, his wisdom will not endure.\u2019\n\nRabbi Eleazar[6], son of Azaryah, said: \u2018He whose wisdom exceeds\nhis works, to what is he like? To a tree whose branches are many, but\nwhose roots are few; and the wind comes and plucks it up and overturns\nit upon its face. But he whose works exceed his wisdom, to what is\nhe like? To a tree whose branches are few, but whose roots are many,\nso that even if all the winds in the world come and blow upon it, it\ncannot be stirred from its place.\u2019\n\n                                                ETHICS OF THE FATHERS.\n\n\n                         A FATHER\u2019S ADMONITION\n\nFEAR the Lord the God of thy Fathers and serve Him in love, for fear\nonly restrains a man from sin, while love stimulates him to good.\nAccustom thyself to habitual goodness, for a man\u2019s character is what\nhabit makes it. The perfection of the body is a necessary antecedent to\nthe perfection of the soul, for health is the key to the inner chamber.\nMeasure thy words, for by multiplying words thou increasest error. If\nthou find in the Law or the Prophets or the Sages a hard saying which\nthou canst not understand, stand fast by thy faith and attribute the\nfault to thine own want of intelligence. Place it in a corner of your\nheart for future consideration, but despise not thy religion because\nthou art unable to understand one difficult matter.\n\nLove truth and uprightness\u2015\u2015the ornaments of the soul\u2015\u2015and cleave\nunto them; prosperity so obtained is built on a sure rock. Keep firmly\nto thy word; let not a legal contract or witnesses be more binding\nthan thine verbal promise whether in public or in private. Disdain\nreservations and subterfuges, evasions and sharp practices. Woe to him\nwho builds his house upon them. Abhor inactivity and indolence, the\ncauses of destruction of body, of penury, of self-contempt\u2015\u2015the ladders\nof Satan and his satellites.\n\nDefile not your souls by quarrelsomeness and petulance. I have seen\nthe white become black, the low brought still lower, families driven\ninto exile, princes deposed from their high estate, great cities laid\nin ruins, assemblies dispersed, the pious humiliated, the honourable\nheld lightly and despised, all on account of quarrelsomeness. Glory in\nforbearance, for in that is true strength and victory.\n\n                                                     MOSES MAIMONIDES.\n\n\n                        WHAT MAKES A MAN A JEW?\n\nJUDAISM is something more than a badge, something more than a\nbirth-mark; it is a life. To be born a Jew does not declare any of\nus to be of the elect; it only designates us for enrolment among the\nelect. God signs the covenant, but we have to seal it\u2015\u2015to seal it by a\nlife of service. \u2018What makes a man a Jew?\u2019 is a question that is often\nasked. The answer is, two things: membership of the Jewish brotherhood,\nand loyal fulfilment of the obligations which that membership imposes.\nTo be of the Jewish race but to trample upon Jewish duty is to be\nfaithless to Israel.\n\n                                                  MORRIS JOSEPH, 1903.\n\n\n                              \u2018I BELIEVE\u2019\n\nI BELIEVE in God, the One and Holy, the Creator and Sustainer of the\nworld.\n\nI believe that man possesses a Divine power wherewith he may subdue\nhis evil impulses and passions, strive to come nearer and nearer the\nperfection of God, and commune with Him in prayer.\n\nI believe that select individuals are, from time to time, called by God\nas prophets and charged with the mission of declaring His will unto men.\n\nI believe that man is subject to God\u2019s law and responsible to the\nSearcher of the human heart and the Righteous Judge for all his\nthoughts and deeds.\n\nI believe that he who confesses his sins and turns from his evil\nways and truly repents is lovingly forgiven by his Father in Heaven.\n\nI believe that the pious who obey God\u2019s law and do His will with a\nperfect heart, and those who truly repent, share, as immortal souls,\nin the everlasting life of God.\n\nI believe that Israel was chosen by God as His anointed servant to\nproclaim unto the families of mankind His truth; and, though despised\nand rejected by men, to continue as His witness until there come in\nthrough him the Kingdom of Peace and moral perfection, and the fullness\nof the knowledge of God, the true Community of the Children of the\nliving God.\n\n                                                 M. L. MARGOLIS, 1904.\n\n\n                      JUDAISM A POSITIVE RELIGION\n\nSATISFYING the needs of anybody and everybody, of every moment and\nevery fleeting season, is not the highest ideal which Judaism set\nbefore itself. Altogether I venture to think that the now fashionable\ntest of determining the worth of a religion by its capability to supply\nthe various demands of the great market of believers has something\nlow and mercenary about it. True religion is not a jack-of-all-trades,\nmeaning Monotheism to the philosopher, Pluralism to the crowd, some\nmysterious Nothing to the agnostic, Pantheism to the poet, and Service\nof Man to the hero-worshipper. Its mission is just as much to teach\nthe world that there _are_ false gods and false ideals as to bring it\nnearer to the true one. Abraham, the friend of God, who was destined\nto become the first winner of souls, began his career, according to\nthe legend, with breaking idols, and it is his particular glory to have\nbeen in opposition to the whole world. Judaism means to convert the\nworld, not to convert itself. It will not die in order _not_ to live.\nIt disdains a victory by defeating itself, in giving up its essential\ndoctrines, its most sacred symbols, its most precious traditions, and\nits most vital teaching. It has confidence in the world; it hopes and\nprays and waits patiently for the Great Day when the world will be ripe\nfor its acceptance.\n\n                                                   S. SCHECHTER, 1893.\n\n\n                         THE MISSION OF ISRAEL\n\nThink of the meaning of that simple ceremony in our service when the\nMinister takes his stand before the Ark, and clasping the sacred scroll\nin his arms, proclaims the \u05e9\u05de\u05e2, belief in the unity of One Eternal,\nAlmighty God. This rite symbolizes the mission of Israel to the world:\nWith the Law of God folded in his arms and its words engraved upon his\nheart, he has gone up and down the earth proclaiming his belief in the\nOne Supreme Being\u2015\u2015a Being whose spirit fills all time and all space,\na Being never embodied, but made manifest to man in the glory of the\ncreation and in His all-wise behests, which teach mercy, love, and\njustice....\n\n                                                  HERMANN ADLER, 1895.\n\n                   *       *       *       *       *\n\nA CLEAR and concise definition of Judaism[7] is very difficult to\ngive, for the reason that it is not a religion pure and simple based\nupon accepted creeds, but is one inseparably connected with the Jewish\nnation as the depositary and guardian of the truths held by it for\nmankind.\n\nFar from having become 1,900 years ago a stagnant religion, Judaism\nhas ever remained \u2018a river of God full of living waters\u2019, which, while\nrunning within the river-bed of a single nation, has continued to feed\nanew the great streams of human civilization.\n\n                                                      K. KOHLER, 1904.\n\n\n                               TOLERANCE\n\n                                   I\n\n          THOU art the Lord, and all beings are Thy servants,\n              Thy domain;\n          And through those who serve idols vain\n          Thine honour is not detracted from,\n          _For they all aim to Thee to come_;\n          But they are as the blind,\n          That seeking the royal road could not find;\n          The one sank in destruction\u2019s well;\n          Another into a cavity fell,\n          And all thought they had reached what they sought\n          Yet toiled for naught.\n\n                                    SOLOMON IBN GABIROL, 1050.\n                                      (_Trans. M. Jastrow._)\n\n                   *       *       *       *       *\n\nI CALL heaven and earth to witness that whether it be Jew or heathen,\nman or woman, free or bondman\u2015\u2015only according to their acts does the\nDivine spirit rest upon them.\n\n                                                              MIDRASH.\n\n                   *       *       *       *       *\n\nSALVATION is attained not by subscription to metaphysical dogmas, but\nsolely by love of God that fulfils itself in action. This is a cardinal\ntruth in Judaism.\n\n                                                CHASDAI CRESCAS, 1410.\n\n\n                                  II\n\nYOUR question, why I do not try to make converts, has, I must say,\nsomewhat surprised me. The duty to proselytize springs clearly from the\nidea that outside a certain belief there is no salvation. I, as a Jew,\nam not bound to accept that dogma, because, according to the teachings\nof the Rabbis, _the righteous of all nations shall have part in the\nrewards of the future world_. Your motive, therefore, is foreign to me;\nnay, as a Jew, I am not allowed publicly to attack any religion which\nis sound in its moral teachings.\n\n                                          MOSES MENDELSSOHN, 1770.\n                                      _To a non-Jewish correspondent._\n\n                   *       *       *       *       *\n\nI AM the creature of God, and so is my fellow-man; my calling is in\nthe town, and his in the fields; I go early to my work, and he to his;\nhe does not boast of his labour nor I of mine, and if thou wouldst say,\n\u2018I accomplish great things and he little things\u2019, we have learnt that\n_whether a man accomplish great things or small, his reward is the same\nif only his heart be set upon Heaven_.\n\n                                                               TALMUD.\n\n\n                             OUR HERITAGE\n\nOUR laws have been such as have always inspired admiration and\nimitation in all other men.\n\nNay, farther, multitudes of mankind have had a great inclination of\na long time to follow our religious observances; for there is not\nany city of the Grecians, nor any of the barbarians, nor any nation\nwhatsoever, whither our custom of resting on the seventh day hath not\ncome, and by which our fasts and lighting up lamps, and many of our\nprohibitions as to our food, are not observed;[8] they also endeavour\nto imitate our mutual concord with one another, and the charitable\ndistribution of our goods, and our diligence in our trades, and our\nfortitude in undergoing distresses on account of our laws. And what\nis here matter of the greatest admiration, our Law hath no bait of\npleasure to allure men to it, but it prevails by its own force; and as\nGod himself pervades all the world, so hath our Law passed through all\nthe world also.\n\nAs to the laws themselves more words are unnecessary, for they are\nvisible in their own nature, and appear to teach not impiety, but the\ntruest piety in the world. They are enemies to injustice; they banish\nidleness and luxurious living; and they instruct men to be content with\nwhat they have, and to be laborious in their calling. They forbid men\nto make war from a desire of getting more, but make men courageous in\ndefending the laws. On which account I am so bold as to say that we are\nbecome the teachers of other men in the greatest number of things, and\nthose of the most excellent nature only; for what is more excellent\nthan inviolable piety? What is more just than submission to laws, and\nmore advantageous than mutual love and concord? And this so far that\nwe are to be neither divided by calamities, nor to become injurious and\nseditious in prosperity; but to contemn death when we are in war, and\nin peace to apply ourselves to our handicrafts, or to our tillage of\nthe ground; while we in all things and in all ways are satisfied that\nGod is the Judge and Governor of our actions.\n\n                                           FLAVIUS JOSEPHUS, 1st cent.\n\n\n                              OUR FATHERS\n\n        LET us now praise famous men,\n        Our fathers in their generations.\n        The Lord manifested in them great glory,\n        Even His mighty power from the beginning.\n        Such as did bear rule in their kingdoms,\n        And were men renowned for their power,\n        Giving counsel by their understanding,\n        Such as have brought tidings in prophecies:\n        Leaders of the people by their counsels,\n        And by their understanding men of learning for the people;\n        Wise were their words in their instruction:\n        Such as sought out musical tunes,\n        And set forth verses in writing:\n        Rich men furnished with ability,\n        Living peaceably in their habitations:\n        All these were honoured in their generations,\n        And were a glory in their days.\n        There be of them, that have left a name behind them,\n        To declare their praises.\n        And some there be, which have no memorial;\n        Who are perished as though they had not been,\n        And are become as though they had not been born,\n        And their children after them.\n        But these were men of mercy,\n        Whose righteous deeds have not been forgotten.\n        With their seed shall remain continually a good inheritance;\n        Their children are within the covenants.\n        Their seed standeth fast,\n        And their children for their sakes.\n        Their seed shall remain for ever,\n        And their glory shall not be blotted out.\n        Their bodies are buried in peace,\n        And their name liveth for evermore.\n        Peoples will declare their wisdom,\n        And the congregation telleth out their praise.\n\n                                      ECCLESIASTICUS 44. 1\u201215.\n\n\n                      THE OBLIGATIONS OF HEREDITY\n\nJEWISH history admonishes the Jews: \u2018_Noblesse oblige_\u2019. The privilege\nof belonging to a people to whom the honourable title of the \u2018Veteran\nof History\u2019 has been conceded puts serious responsibilities on your\nshoulders. You must demonstrate that you are worthy of your heroic past.\n\n                                                   S. M. DUBNOW, 1893.\n\n                   *       *       *       *       *\n\nOUR virtues are Israel\u2019s: all our success in life we owe to the fact\nthat the blood of the \u2018toughest of peoples\u2019 is coursing in our veins.\nOur vices are our own. Now the world inverts the distribution. Our\nvirtues it credits to us, to our individual brilliancy, diligence,\ncourage. Whereas the crimes, vices, and failings of any single Jew, no\nmatter how estranged from his people or his people\u2019s faith he may be,\nit puts down to his Jewishness, and fathers them upon the entire Jewish\nrace.\n\nIs it not a matter of sacred honour, as far as in us lies to counteract\nthe world\u2019s injustice to our people by rendering, when the opportunity\nis ours, some repayment for all we owe to Israel?\n\n                                                    J. H. HERTZ, 1915.\n\n\n                          ZEDAKAH[9]\u2015\u2015CHARITY\n\n                            TUR, II, \u00a7 247\n\nTHE dispensing of charity according to one\u2019s means is a positive\nprecept, which demands greater care and diligence in its fulfilment\nthan all the other positive precepts of the Law. For its neglect may\npossibly lead to the taking of life, inasmuch as the denial of timely\naid may compass the death of the poor man who needs our immediate help.\n\nWhoso closes his eyes to this duty and hardens his heart to his needy\nbrother is called a worthless man, and is regarded as an idolater. But\nwhosoever is careful in the fulfilment of this duty attests himself\nas belonging to the seed of Abraham, whom the Lord hath blessed: \u2018For\nI have known him, to the end that he may command his children and his\nhousehold after him, that they may keep the way of the Lord, to do\n_Zedakah_ and justice\u2019 (Genesis 18. 19).\n\nCharity is the main foundation of Israel\u2019s pre-eminence, and the basis\nof the Law of Truth. As the prophet says unto Zion: \u2018By _Zedakah_ shalt\nthou be established\u2019 (Isaiah 54. 14). Its practice will alone bring\nabout Israel\u2019s redemption: \u2018Zion shall be redeemed with justice, and\nthey that return of her with _Zedakah_\u2019 (Isaiah 1. 27). Charity is\ngreater than all sacrifices, says Rabbi Eleazar; even as it is written,\n\u2018To do _Zedakah_ and justice is more acceptable to the Lord than\nsacrifice\u2019 (Proverbs 21. 3).\n\nWhoso pities the poor shall himself receive compassion from the Holy\nOne, blessed be He. Let man further reflect that as there is a wheel of\nfortune revolving in this world, perchance some day either he himself,\nor his son, or his son\u2019s son, may be brought down to the same lowly\nstate. Nor let it enter his mind to say: \u2018How can I give to the poor\nand thus lessen my possessions?\u2019 For man must know that he is not the\nmaster of what he has, but only the guardian, to carry out the will of\nHim who entrusted these things to his keeping.\n\nWhosoever withholds alms from the needy thereby withdraws himself from\nthe lustre of the Shechinah and the light of the Law.\n\nLet man therefore be exceedingly diligent in the right bestowal of\ncharity.\n\n                                                JACOB BEN ASHER, 1320.\n                                                (_Trans. A. Feldman._)\n\n\n                           ZEDAKAH\u2015\u2015JUSTICE.\n\n_\u2018NEITHER shalt thou favour a poor man his cause\u2019_ (Exodus 23. 3).\nIt is one of the deep and fundamental traits of Judaism that whilst\npresupposing sympathy and commiseration with the poor and the hapless,\nit nevertheless fears that in a suit-at-law justice might be outraged\n_in favour of the poor man_ even when he is in the wrong\u2015\u2015outraged just\nbecause of his very distress. Sympathy and compassion are emotions that\nhave their proper place and use, but even these noble feelings must be\nsilenced in the presence of Justice. In this Scriptural command there\nis a height of conception, a sublimity of moral view, which compels the\nreverence of all.\n\n                                                      A. GEIGER, 1865.\n\n\n                            THE JEWISH POOR\n\nTHE Kingdom of God\u2015\u2015the Rabbis held\u2015\u2015is inconsistent with a state of\nsocial misery. They were not satisfied with feeding the poor. Their\ngreat ideal was not to allow a man to be poor, not to allow him to\ncome down into the depths of poverty. They say, \u2018Try to prevent it by\nteaching him a trade. Try all methods before you permit him to become\nan object of charity, which must degrade him, tender as your dealings\nwith him may be.\u2019\n\n                                                   S. SCHECHTER, 1893.\n\n                   *       *       *       *       *\n\nIT is an arduous task to think for the Jewish poor. He has a rooted\nnotion that he is the best, the only judge, of what is good for you\nto do for him. And the fact is that these self-confident recipients of\nyour generosity really are often your betters in many qualifications.\nLarge-mindedness is needed here. We must respect old habits; we must\nfathom the deep moral springs of life. We must beware that our brothers\ndo not divest themselves of their best, and assume our worst.\n\n                                                    I. ABRAHAMS, 1896.\n\n\n                 AT \u2018THE OLD PEOPLE\u2019S REST\u2019, JERUSALEM\n\nA SCORE or so of old men with white beards seated at a long table\ncovered by open books of the Talmud. The sacred scroll of the Law is\nenshrined at their left, and behind them we see ponderous old tomes,\ntight fitted into the alcove of a vault-like chamber, with quaint\ncurves and angles. Is not this some souvenir from the brush of an old\nmaster? No, it is a group of inmates of the \u2018Old People\u2019s Rest\u2019 at\nJerusalem.\n\nWhat strikes one most about the inmates is the refinement and\nintellectuality of their features. It is a workhouse where aged\nfailures in the struggle for existence are permitted to pass away\nin peace. Not here will we meet with degraded types of the European\ninebriate or jailbird. They are all representative of one very\nfascinating aspect of Judaism which it is the fashion to doubt or decry.\nIt is not only in India that the Yogi, or contemplative Sage, is to be\nmet with, who, having fulfilled his whole duty as a man, retires from\nactive life to meditate on the here and the hereafter. We have our\nJewish Yogis even outside the dazzling effulgence which emanates from\nthe Zohar. They work not, neither do they spin, but the world is better\nfor their being in it, even if not of it. It is refreshing to think\nthat not everybody is in a hurry, not everybody busy money-making or\nmoney-spending, and that a few there are who are survivals of more\ntranquil ages.\n\n                                                    E. N. ADLER, 1895.\n\n\n                          SHARING THE BURDEN\n\n                                   I\n\nWHEN trouble comes upon the congregation, it is not right for a man to\nsay, \u2018I will eat and drink, and things will be peaceful for me\u2019. Moses,\nour Teacher, always bore his share in the troubles of the congregation,\nas it is written, \u2018They took a stone and put it under him\u2019 (Exodus 17.\n12). Could they not have given him a chair or a cushion? But then he\nsaid, \u2018Since the Israelites are in trouble, lo, I will bear my part\nwith them, for he who bears his portion of the burden will live to\nenjoy the hour of consolation\u2019. Woe to one who thinks, \u2018Ah, well, I\nwill neglect my duty. Who can know whether I bear my part or not?\u2019\nEven the stones of the house, ay, the limbs of the trees shall testify\nagainst him, as it is written, \u2018For the stones will cry from the wall,\nand the limbs of the trees will testify\u2019.\n\n                                                               TALMUD.\n\n\n                                II[10]\n\n\u2018IT is high time\u2019, wrote Leopold Zunz, in the days when the\nemancipation of the Jews in Europe was being constantly postponed, or\nwas being dealt with in a huckstering and grudging spirit, \u2018It is high\ntime that instead of having rights and liberties doled out to them,\nthey should obtain Right and Liberty.\u2019 It was well said: \u2018Right and\nLiberty\u2019 are one and indivisible, and belong to all men as such. Well,\n\u2018Right and Liberty\u2019 are ours, if any people on the face of the earth\ncan be said to possess them. Surely we owe something to the land and\nthe people where and among whom our lines are fallen, and of which\nwe are an integral part. We owe it to them to take our share of the\nnational burdens and in the national life, to seek our prosperity in\ntheirs, to respect the law and its representatives, from the humblest\nofficer of justice to the Sovereign upon the throne.\n\n                                                  SIMEON SINGER, 1894.\n\n\n                       THE DUTY OF SELF-RESPECT\n\nNOTHING is more dangerous for a nation or for an individual than\nto plead guilty to imaginary sins. Where the sin is real\u2015\u2015by honest\nendeavour the sinner can purify himself. But when a man has been\npersuaded to suspect himself unjustly\u2015\u2015what _can_ he do? Our greatest\nneed is emancipation from self-contempt, from this idea that we are\nreally worse than all the world. Otherwise we may in course of time\nbecome in reality what we now imagine ourselves to be.\n\n                                                    ACHAD HA\u2019AM, 1891.\n\n\n                             ANTI-SEMITISM\n\n                                   I\n\nJEWISH misery has two forms, the material and the moral. In Eastern\nEurope, in those regions which shelter the vast majority of our race,\nwe see a painful fight for the maintenance of a bare existence. In\nWestern Europe, the Jew has bread; but man does not live on bread alone.\nHis misery is moral. It exists in the constant wounding of self-respect\nand honour.\n\n                                                     MAX NORDAU, 1897.\n\n                   *       *       *       *       *\n\nI REMEMBER when I used to come home from the Cheder[11], bleeding and\ncrying from the wounds inflicted upon me by the Christian boys, my\nfather used to say, \u2018My child, we are in Golus (exile), and we must\nsubmit to God\u2019s will\u2019. And he made me understand that this is only\na passing stage in history, as we Jews belong to Eternity, when God\nwill comfort His people. Thus the pain was only physical; but my\nreal suffering began later in life, when I emigrated from Roumania to\nso-called civilized countries, and found there what I might call the\nHigher Anti-Semitism, which burns the soul though it leaves the body\nunhurt.\n\n                                                   S. SCHECHTER, 1903.\n\n\n                                  II\n\nNOT rarely a Jew is heard to murmur that we must learn from our\nenemies and try to remedy our failings. He forgets, however, that the\nanti-Semitic accusations are valueless, because they are not based on\na criticism of real facts, but are merely due to the psychological law\naccording to which children, savages, and malevolent fools make persons\nand things against which they have an aversion responsible for their\nsufferings.\n\nPretexts change, but the hatred remains. The Jews are not hated because\nthey have evil qualities; evil qualities are sought for in them because\nthey are hated.\n\n                                                           MAX NORDAU.\n\n                   *       *       *       *       *\n\nMY grandmother, the beautiful daughter of a family who had suffered\nmuch from persecution, had imbibed that dislike for her race which\nthe vain are too apt to adopt when they find they are born to public\ncontempt. The indignant feeling that should be reserved for the\npersecutor, in the mortification of their disturbed sensibility,\nis too often visited on the victim; and the cause of annoyance is\nrecognized not in the ignorant malevolence of the powerful, but in the\nconscientious conviction of the innocent sufferer.\n\n                                              BENJAMIN DISRAELI, 1848.\n\n\n                                  III\n\nANTI-SEMITES accuse the Jewish people of an incapacity for forgiveness\nand love. Let these preachers of love first practise it. Let them\nrefrain, at least, from incendiary slanders against Israel who, among\nall the peoples of the world, has agonized and suffered most from\nhatred, malice, and all uncharitableness at the hands of others. Let\nsuch preachers of love remember the Mosaic Law: \u2018Thou shalt not bear\nfalse witness against thy neighbour\u2019.\n\n                                                    J. H. HERTZ, 1919.\n\n                   *       *       *       *       *\n\nNOT one man alone has risen up against us to destroy us, but in every\ngeneration there rise up against us those who seek to destroy us; but\nthe Holy One, blessed be He, delivers us from their hands.\n\n                                                     PASSOVER HAGADAH.\n\n                   *       *       *       *       *\n\nNO weapon that is formed against thee shall prosper; and every tongue\nthat shall rise against thee in judgement thou shalt condemn.\n\n                                                        ISAIAH 54. 17.\n\n\n                         THE JEW AS A PATRIOT\n\nEVERY student of the Hebrew language is aware that we have in the\nconjugation of its verbs a mood known as the Intensive (Piel) Voice,\nwhich by means of an almost imperceptible modification of vowel points\nintensifies the meaning of the primitive root. A similar significance\nseems to attach to the Jews themselves in connexion with the people\namong whom they dwell. They are the _intensive form_ of any nationality\nwhose language and customs they adopt.\n\n                                                   EMMA LAZARUS, 1882.\n\n                   *       *       *       *       *\n\nLOYALTY to the flag for which the sun once stood still, can only deepen\nour devotion to the flag on which the sun never sets.\n\n                                            Col. A. E. GOLDSMID, 1902.\n\n\n                          THE JEWISH SOLDIER\n\n      MOTHER England, Mother England, \u2019mid the thousands\n      Far beyond the sea to-day,\n      Doing battle for thy honour, for thy glory,\n      Is there place for us, a little band of brothers?\n            England, say!\n\n      Long ago and far away, O Mother England,\n      We were warriors brave and bold;\n      But a hundred nations rose in arms against us,\n      And the shades of exile closed o\u2019er those heroic\n            Days of old.\n\n      Thou hast given us home and freedom, Mother England,\n      Thou hast let us live again,\n      Free and fearless, \u2019midst thy free and fearless children,\n      Sharing with them, as one people, grief and gladness,\n            Joy and pain.\n\n      For the Jew has heart and hand, our Mother England,\n      And they both are thine to-day\u2015\u2015\n      Thine for life and thine for death\u2015\u2015yea, thine for ever!\n      Wilt thou take them as we give them, freely, gladly?\n            England, say!\n\n                                            ALICE LUCAS, 1899.\n\n\n                     THE JEW\u2019S LOVE OF BRITAIN[12]\n\nIS it a matter of surprise that so goodly a number of our\nbrethren offered themselves willingly among the people? One of the\nmasterpieces of eloquence bequeathed to us by classic antiquity is the\nfuneral oration delivered by Pericles on those who had fallen in the\nPeloponnesian War. He dilates upon the sources of Athens\u2019 greatness.\nHe portrays in glowing colours how justice is there equally meted out\nto all citizens, from the highest to the lowest, how all are under the\naegis of freedom, and all equally inspired by obedience to law. And he\ncontinues: \u2018Such a country well deserves that her children should die\nfor her!\u2019 The members of the House of Israel have always faithfully\nserved the country of their birth or their adoption. But surely England\ndeserves that we, her Jewish children, should gladly live and die for\nher: since here, as in no other country, the teachings of Holy Writ are\nvenerated and obeyed. Here, as in no other Empire in the world, there\nbreathes a passionate love of freedom, a burning hatred of tyrant wrong.\n\n                            HERMANN ADLER, _at the unveiling of the\n                              Memorial to the Jewish soldiers who fell\n                              in the South African War_, 1905.\n\n\n                              TO ENGLAND\n\n                        LINES OF A RUSSIAN JEW\n\n                IN childhood I learned to love thee,\n                Thy name was a legend to me;\n                I dreamt of a distant great island,\n                Where men may be strong, yet be free.\n\n                And I, who the clatter of fetters\n                Have heard in my childhood and youth,\n                Do bless thee for giving me refuge,\n                And faith in the triumph of truth.\n\n                Thou art not my stepmother, England,\n                My sister of mercy thou art;\n                For thee in the hour of thy trial\n                A brotherly love fills my heart.\n\n                                    P. M. RASKIN, 1914.\n\n\n                    JUDAISM AND THE JEW IN AMERICA\n\n                                   I\n\nLIKE the river that takes its rise in the distant hills, gradually\ncourses its way through the country, passing alike through sublime\nlandscape and hideous morass, offering its banks for the foundation\nof great cities, its waters enriched and modified by the tributaries\nthat gradually flow towards it, until it at last loses itself in the\nocean: so Judaism, taking its rise among the mountains of Sinai, slowly\nand steadily has advanced; passing alternately through a golden age of\ntoleration and an iron age of persecution, giving its moral code for\nthe foundation of many a government; modified by the customs and modes\nof life of each nation through which it has passed, chastened and\nenriched by centuries of experience\u2015\u2015shall I say, as I said with the\nriver, that it, too, at last loses itself in the great sea of humanity?\nNo! rather like the Gulf Stream, which, passing through the vast\nAtlantic Ocean, part of it, and yet distinct from it, never losing\nits individuality, but always detected by its deeper colour and warmer\ntemperature, until it eventually modifies the severe climate of a\ndistant country: so Judaism, passing through all the nations of the old\nworld, part of them, and yet distinct from them, ever recognized by its\ndepth and intensity, has at last reached this new world without having\nlost its individuality. And here it is still able, by the loftiness\nof its ethical truth and by the purity of its principles, to give\nintellectual and moral stamina to a never-ending future humanity.\n\n                                                   M. H. HARRIS, 1887.\n\n\n                                  II\n\nWE, more than any other nation on the globe, recall the happy day when\nthe light of promise first dawned in a modern Canaan, overflowing with\nthe milk and honey of humane kindness, in a land symbolized by the\ntorch of the goddess of liberty, whose soft, mild, yet penetrating rays\nare reflected o\u2019er all the scattered sons of much-tried Israel, whom\nshe so benignantly beckons to these shores.\n\n                            ALEXANDER KOHUT, _on the 400th Anniversary\n                              of the Discovery of America_, 1892.\n\n\n                          THE DELUGE OF FIRE\n\n                              (1914\u20121918)\n\nMANKIND craves the conviction that the agony and tears and suffering\nof these hundreds of millions of belligerents, constituting the vast\nmajority of the human race, are not in vain; that somehow good will\ncome of all this infinite woe.\n\nIn old Jewish books there is a wondrous legend of a second Deluge,\na Deluge of Fire, that would sweep over the earth. In anticipation of\nit, the children of men were bidden to write the story of man on tables\nof clay, as such tables would not only escape destruction, but would\nbecome the more enduring. We to-day are the eyewitnesses of such a\nfire-deluge dreamt of by the ancients. Let us not, however, fear that\ncivilization and religion will perish from the earth. Quite other\nwill be its far-reaching results for mankind. Right and humanity will\nemerge stronger than ever from this world-conflagration. Before this\nwar we saw that the laws of God and man were written as it were on\nmere tables of clay, breakable and effaceable at will. This very\nworld-conflagration, however, will yet render the Law of Nations\nindestructible and for ever unassailable by insolence or power. The\nbehests of humanity, which so far have been but pious wishes, will be\nconverted into regulative principles in international dealings.\n\n                            J. H. HERTZ, _to a congregation of Jewish\n                              soldiers at the Front, France_, 1915.\n\n\n                      THE HEALING OF THE NATIONS\n\n            THE sun and the moon are become black,\n            And the stars withdraw their shining ...\n            And the heavens and the earth shall shake;\n            But the Lord will be a refuge unto His people.\n\n                                            JOEL 4. 15, 16.\n\n                   *       *       *       *       *\n\n          AND the loftiness of man shall be bowed down,\n          And the haughtiness of men shall be brought low;\n          And the Lord alone shall be exalted in that day.\n          And the idols shall utterly pass away.\n\n                                          ISAIAH 2. 17, 18.\n\n                   *       *       *       *       *\n\nAND, behold, the Lord passed by, and a great and strong wind rent the\nmountains, and broke in pieces the rocks before the Lord; but the Lord\nwas not in the wind; and after the wind an earthquake; but the Lord was\nnot in the earthquake; and after the earthquake a fire; but the Lord\nwas not in the fire; and after the fire a still small voice.\n\n                                                   1 KINGS 19. 11, 12.\n\n                   *       *       *       *       *\n\nHEAL us, O Lord, and we shall be healed; save us, and we shall be\nsaved; for Thou art our praise. Vouchsafe a perfect healing unto\nall our wounds; for Thou, almighty King, art a faithful and merciful\nPhysician.\n\n                                                    DAILY PRAYER BOOK.\n\n\n                          THE MESSIANIC HOPE\n\nWHEN the harp of Judah sounded, thrilled with the touch of inspiration\nDivine, among the echoes it waked in the human heart were those\nsweet sounds whose witcheries transport the soul into the realms of\nhappiness. That melody has been our source of courage, our solace and\nour strength, and in all our wanderings we have sung it. It is the\nmusic of the Messianic age, the triumph-hymn to be one day thundered\nby all humanity, the real psalm of life as mankind shall sing it when\nIsrael\u2019s world-task of teaching it shall have been accomplished. Its\nharmony is the harmony of the families of the earth, at last at peace,\nat last united in brotherhood, at last happy in their return to the One\nGreat Father.\n\n                                              H. PEREIRA MENDES, 1887.\n\n                   *       *       *       *       *\n\n                HAVE we not all one father?\n                Hath not one God created us?\n                Why do we deal treacherously every man\n                    against his brother,\n                Profaning the covenant of our fathers?\n\n                                          MALACHI 2. 10.\n\n\n                    THE VISION OF A UNITED HUMANITY\n\n        AND it shall come to pass in the end of days,\n        That the mountain of the Lord\u2019s house shall be\n            established as the top of the mountains,\n        And shall be exalted above the hills;\n        And all nations shall flow unto it,\n        And many peoples shall go and say:\n        \u2018Come ye, and let us go up to the mountain of the Lord,\n        To the house of the God of Jacob;\n        And He will teach us of His ways;\n        And we will walk in His paths.\u2019\n        For out of Zion shall go forth the law,\n        And the word of the Lord from Jerusalem.\n        And He shall judge between the nations,\n        And shall decide for many peoples;\n        And they shall beat their swords into ploughshares,\n        And their spears into pruning-hooks;\n        Nation shall not lift up sword against nation,\n        Neither shall they learn war any more.\n\n                                              ISAIAH 2. 2\u20124.\n\n                   *       *       *       *       *\n\nTHE Jew who is true to himself will labour with especial energy in\nthe cause of peace. His religion, his history, his mission, all pledge\nhim to a policy of peace, as a citizen as well as an individual. The\nwar-loving Jew is a contradiction in terms. The \u2018Man of Sorrows\u2019 must\nbeware of helping, however remotely, to heap sorrow upon others.\n\n                                                  MORRIS JOSEPH, 1903.\n\n\n                     TRUST YE IN THE LORD FOR EVER\n\n    THOU wilt keep him in perfect peace whose mind is stayed on\n        Thee; because he trusted in Thee.\n    Trust ye in the Lord for ever, for the Lord is God, an\n        everlasting Rock.\n    The way of the just is straight: Thou, Most Upright, makest\n        plain the path of the just.\n    Yea, in the way of Thy judgements, O Lord, have we waited for\n        Thee; to Thy name and to Thy memorial is the desire of\n        our soul.\n    With my soul have I desired Thee in the night;\n    Yea, with my spirit within me will I seek Thee early: for\n        when Thy judgements are in the earth, the inhabitants of\n        the world learn righteousness.\n    Let favour be showed to the wicked, yet will he not learn\n        righteousness: in the land of uprightness will he deal\n        wrongfully and will not behold the majesty of the Lord.\n    Lord, Thy hand is lifted up, yet they see not: but they shall\n        see Thy zeal for the people, and be ashamed; yea, the\n        fire of Thine adversaries shall devour them.\n    Lord, Thou wilt ordain peace for us: for Thou hast also\n        wrought all our works for us.\n\n                                            ISAIAH 26. 3, 4, 7\u201212.\n\n\n\n\n                                  II\n\n                        THE PEOPLE OF THE BOOK\n\n\n_NOW the Lord said unto Abram: \u2018... I will make of thee a great nation,\nand I will bless thee, and make thy name great; and be thou a blessing:\nAnd I will bless them that bless thee, and him that curseth thee will\nI curse; and in thee shall all the families of the earth be blessed.\u2019_\n\n                                                      GENESIS 12. 1\u20123.\n\n_THUS saith God the Lord ... I the Lord have called thee in\nrighteousness and have taken hold of thine hand, and kept thee, and\nset thee for a covenant of the people, for a light of the nations; to\nopen the blind eyes, to bring out the prisoners from the dungeon, and\nthem that sit in darkness out of the prison house._\n\n                                                       ISAIAH 42. 5\u20127.\n\n\n                            ISRAEL IMMORTAL\n\nTHUS saith the Lord, Who giveth the sun for a light by day, and the\nordinances of the moon and of the stars for a light by night, Who\nstirreth up the sea, that the waves thereof roar; the Lord of hosts\nis His name: If these ordinances depart from before Me, saith the Lord,\nthen the seed of Israel also shall cease from being a nation before Me\nfor ever.\n\n                                                  JEREMIAH 31. 35, 36.\n\n                   *       *       *       *       *\n\n          THE sun and moon for ever shine\u2015\u2015by day\n          And night they mark the Eternal\u2019s high design.\n          Changeless and tireless, speeding on their way,\n          The sun and moon for ever shine.\n\n          Symbols are they of Israel\u2019s chosen line,\n          A nation still, though countless foes combine;\n          Smitten by God and healed by God are they:\n          They shall not fear, safe \u2019neath the Rock divine,\n          Nor cease to be, until men cease to say,\n          The sun and moon for ever shine.\n\n                                     YEHUDAH HALEVI, 1150.\n                                    (_Trans. Alice Lucas._)\n\n                   *       *       *       *       *\n\n                THE life of man is numbered by days,\n                The days of Israel are innumerable.\n\n                              ECCLESIASTICUS 37. 25.\n\n                   *       *       *       *       *\n\nKINGDOMS arise and kingdoms pass away, but Israel endureth for evermore.\n\n                                                              MIDRASH.\n\n\n                        THE ETERNAL RIDDLE[13]\n\n                      ISRAEL, my people,\n                      God\u2019s greatest riddle,\n                      Will thy solution\n                      Ever be told?\n\n                      Fought\u2015\u2015never conquered,\n                      Bent\u2015\u2015never broken,\n                      Mortal\u2015\u2015immortal,\n                      Youthful, though old.\n\n                      Egypt enslaved thee,\n                      Babylon crushed thee,\n                      Rome led thee captive,\n                      Homeless thy head.\n\n                      Where are those nations\n                      Mighty and fearsome?\n                      Thou hast survived them,\n                      They are long dead.\n\n                      Nations keep coming,\n                      Nations keep going,\n                      Passing like shadows,\n                      Wiped off the earth.\n\n                      Thou an eternal\n                      Witness remainest,\n                      Watching their burial,\n                      Watching their birth.\n\n                      Pray, who revealed thee\n                      Heavens great secret:\n                      Death and destruction\n                      Thus to defy?\n\n                      Suffering torture,\n                      Stake, inquisition\u2015\u2015\n                      Prithee, who taught thee\n                      Never to die?\n\n                      Ay, and who gave thee\n                      Faith, deep as ocean,\n                      Strong as the rock-hills,\n                      Fierce as the sun?\n\n                      Hated and hunted,\n                      Ever thou wand\u2019rest,\n                      Bearing a message:\n                      God is but one!\n\n                      Pray, has thy saga\n                      Likewise an ending,\n                      As its beginning\n                      Glorious of old?\n\n                      Israel, my people,\n                      God\u2019s greatest riddle,\n                      Will thy solution\n                      Ever be told?\n\n                            P. M. RASKIN, 1914.\n\n\n                THE SECRET OF ISRAEL\u2019S IMMORTALITY[14]\n\nWHAT has prevented this constantly migrating people, this veritable\nWandering Jew, from degenerating into brutalized vagabonds, into\nvagrant hordes of gipsies? The answer is at hand. In its journey\nthrough the desert of life, for eighteen centuries, the Jewish people\ncarried along the Ark of the Covenant, which breathed into its heart\nideal aspirations, and even illumined the badge of disgrace affixed\nto its garment with an apostolic glory. The proscribed, outlawed,\nuniversally persecuted Jew felt a sublime, noble pride in being\nsingled out to perpetuate and to suffer for a religion which reflects\neternity, by which the nations of the earth were gradually educated\nto a knowledge of God and morality, and from which is to spring the\nsalvation and redemption of the world.\n\nSuch a people, which disdains its present but has the eye steadily\nfixed on its future, which lives as it were on hope, is on that very\naccount eternal, like hope.\n\n                                                      H. GRAETZ, 1853.\n\n\n                           THE BOOK OF BOOKS\n\nTHE Bible, what a book! Large and wide as the world, based on\nthe abysses of creation, and towering aloft into the blue secrets\nof heaven. Sunrise and sunset, promise and fulfilment, birth and\ndeath\u2015\u2015the whole drama of humanity\u2015\u2015are contained in this one book. It\nis the Book of Books. The Jews may readily be consoled at the loss of\nJerusalem, and the Temple, and the Ark of the Covenant, and all the\ncrown jewels of King Solomon. Such forfeiture is as naught when weighed\nagainst the Bible, the imperishable treasure that they have saved. If I\ndo not err, it was Mahomet who named the Jews the \u2018People of the Book\u2019,\na name which in Eastern countries has remained theirs to the present\nday, and is deeply significant. That one book is to the Jews their\ncountry. Within the well-fenced boundaries of that book they live and\nhave their being; they enjoy their inalienable citizenship, are strong\nto admiration; thence none can dislodge them. Absorbed in the perusal\nof their sacred book they little heeded the changes that were wrought\nin the real world around them. Nations rose and vanished, States\nflourished and decayed, revolutions raged throughout the earth\u2015\u2015but\nthey, the Jews, sat poring over this book, unconscious of the wild\nchase of time that rushed on above their heads.\n\n                                                       H. HEINE, 1830.\n\n\n                             THE BIBLE[15]\n\n                  AS to an ancient temple\n                  Whose vast proportions tower\n                  With summit inaccessible\n                  Among the stars of heaven;\n                  While the resistless ocean\n                  Of peoples and of cities\n                  Breaks at its feet in foam,\n                  Work that a hundred ages\n                  Hallow: I bow to thee.\n\n                  From out thy mighty bosom\n                  Rise hymns sublime, and melodies\n                  Like to the heavens singing\n                  Praises to their Creator;\n                  While at the sound, an ecstasy,\n                  A trance, fills all my being\n                  With terror and with awe\u2015\u2015\n                  I feel my proud heart thrilling\n                  With throbs of holy pride.\n\n                  Oh! come, thou high beneficent\n                  Heritage of my fathers;\n                  Our country, altar, prophet,\n                  Our life, our all, art thou!\n                  In doubt, in woe, in outrage,\n                  In pangs of dissolution\n                  That wring our tortured hearts,\n                  Come, ope the rosy portals\n                  Of Hope to us once more.\n\n                  Ah me! what countless miseries,\n                  What tears all unregarded.\n                  Hast thou consoled and softened\n                  With gentle voice and holy!\n                  How many hearts that struggle\n                  With doubt, remorse, anxiety,\n                  With all the woes of ages,\n                  Dost thou, on ample pinions,\n                  Lift purified to Heaven!\n\n                  Listen! the world is rising,\n                  Seeking, unquiet, thrilling,\n                  Awakens the new century\n                  To new hopes and new visions.\n                  Men hear upon the mountains\n                  Strange and life-giving voices;\n                  Every soul seems to wait,\n                  And from that Book the signal\n                  For the new day shall come.\n\n                              DAVID LEVI, 1846.\n                          (_Trans. Mary A. Craig._)\n\n                   *       *       *       *       *\n\nFROM century to century, even unto this day, through the fairest\nregions of civilization, the Bible dominates existence. Its vision of\nlife moulds states and societies. Its Psalms are more popular in every\ncountry than the poems of the nation\u2019s own poets. Beside this one book\nwith its infinite editions ... all other literatures seem \u2018trifles\nlight as air\u2019.\n\n                                                ISRAEL ZANGWILL, 1895.\n\n\n                     A JEWISH VERSION OF THE BIBLE\n\n                                   I\n\nOUR great claim to the gratitude of mankind is that we gave to the\nworld the word of God, the Bible. We have stormed heaven to snatch down\nthis heavenly gift, as the Paitan[16] puts it. We threw ourselves into\nthe breach, and covered it with our bodies against every attack. We\nallowed ourselves to be slain in hundreds and thousands rather than\nbecome unfaithful to it, and we bore witness to its truth, and watched\nover its purity, in the face of a hostile world. The Bible is our sole\n_raison d\u2019\u00eatre_; and it is just this which the Higher Anti-Semitism,\nboth within and without our ranks, is seeking to destroy, denying all\nour claims for the past and leaving us without hope for the future.\nThis intellectual persecution can only be fought with intellectual\nweapons, and unless we make an effort to recover our Bible we are\nirrevocably lost from both worlds.\n\n                                                   S. SCHECHTER, 1903.\n\n\n                                  II\n\nTHERE is an old tradition that the day on which, for the first time,\nthe Pentateuch was translated into a foreign language\u2015\u2015into Greek\u2015\u2015was\nconsidered by Jews as a day of great national calamity. It was feared\nthat the translation, being incorrect, might become the source of\nerror instead of being the fountain of divine truths. The fear felt\nand expressed about two thousand years ago has been fully justified by\nthe history of the several versions that have since been undertaken,\nand by the large number of false doctrines, supposed to be founded on\nthe authority of Holy Writ, whilst really originating in mistakes made\nby translators.\n\n                                                 M. FRIEDL\u00c4NDER, 1886.\n\n                   *       *       *       *       *\n\nNEW translations of the Bible have appeared and are appearing in\nvarious languages; but none of them has made, or intends to make, a\ncomplete and exhaustive use of Jewish contributions to the subject.\nGreat university professors who know much, very much, but who do not\nknow Jewish literature, unconsciously assume that they do not know it\nbecause it is not worth knowing\u2015\u2015a judgement that no man has a right\nto pronounce until he has studied it\u2015\u2015and this they have not done.\n\n                                                  M. SULZBERGER, 1898.\n\n                   *       *       *       *       *\n\nTHE book, commonly known as the Authorized, or King James\u2019s Version,\nhas been so long looked upon with a deep veneration almost bordering\non superstitious dread, that, to most persons, the very thought of\nfurnishing an improved translation of the Divine records will be viewed\nas an impious assumption and a contempt of the wisdom of former ages.\nSince the time of King James, however, the world has progressed in\nbiblical knowledge no less than in all other branches of science; and\ngiant minds have laboured to make clear what formerly was obscure.\n\n                                                   ISAAC LEESER, 1855.\n\n                   *       *       *       *       *\n\nI FULLY admit the great merits of the Revised Version of the Bible. It\ncorrects many faults, amends many mistranslations of the so-called King\nJames\u2019s Version, without impairing the antique charm of the English\nBible, without putting out of tune the music so dear to our ears. Yet\neven that great work, compiled by the most eminent scholars and learned\ntheologians in the land, is disfigured by errors due to dogmatic\npreconceptions.\n\n                                                  HERMANN ADLER, 1896.\n\n\n                                  III\n\nTHE present translation[17] has a character of its own. It aims to\ncombine the spirit of Jewish tradition with the results of biblical\nscholarship, ancient, mediaeval, and modern. It gives to the Jewish\nworld a translation of the Scriptures done by men imbued with the\nJewish consciousness, while the non-Jewish world, it is hoped, will\nwelcome a translation that presents many passages from the Jewish\ntraditional point of view.\n\nThe Jew cannot afford to have his own Bible translation prepared for\nhim by others. He cannot have it as a gift, even as he cannot borrow\nhis soul from others. If a new country and a new language metamorphose\nhim into a new man, the duty of this new man is to prepare a new garb\nand a new method of expression for what is most sacred and most dear\nto him.\n\n                                      _From_ TRANSLATORS\u2019 PREFACE,\n                                  _Jewish Version of the Bible, 1916._\n\n\n                                  IV\n\nSCRIPTURE must be interpreted according to its plain, natural sense,\neach word according to the context. Traditional exposition, however,\nmay also be taken to heart, as it is said: \u2018Is not My word like as\nfire?\u2019\u2015\u2015consisting of many sparks\u2015\u2015\u2018and like a hammer that breaketh\nthe rock in pieces?\u2019\u2015\u2015and therefore capable of various explanations.\n\n                                                          RASHI, 1080.\n\n\n                                   V\n\nTHERE is none that hath ever made an end of learning it, and there\nis none that will ever find out all its mysteries. For its wisdom is\nricher than any sea, and its word deeper than any abyss.\n\n                                            ECCLESIASTICUS 24. 28, 29.\n\n\n                    ISRAEL THE PEOPLE OF REVELATION\n\nHAD there been no Israelites there would be no Torah. Israel\u2019s\npre-eminence is not derived from Moses, it is Moses whose pre-eminence\nis due to Israel. The Divine love went out towards the multitude of the\nchildren of the Patriarchs, the Congregation of Jacob. Moses was merely\nthe divinely chosen instrument through whom God\u2019s Blessing was to be\nassured unto them. We are called not the people of Moses, but the\npeople of God.\n\n                                                 YEHUDAH HALEVI, 1141.\n\n                   *       *       *       *       *\n\nTHE Greeks were not all artists, but the Greek nation was alone capable\nof producing a Phidias or a Praxiteles. The same was the case with\nJudaism. It is certain that not all Jews were prophets; the exclamation,\n\u2018Would that all the people of the Lord were prophets!\u2019 was a pious\nwish. Nevertheless, Israel is the people of Revelation. It must have\nhad a native endowment that could produce, that could rear, such men.\nNor does Judaism claim to be the work of single individuals; it does\nnot speak of the God of Moses, nor of the God of the Prophets, but of\nthe God of Israel. The fact that the greatest prophet left his work\nunfinished contains a profound truth. _No man knoweth of his sepulchre\nunto this day._ Thereon our ancient teachers remark: \u2018His grave should\nnot serve as a place of pilgrimage whither men go to do honour to _one\nman_, and thus raise him above the level of man\u2019.\n\n                                                      A. GEIGER, 1865.\n\n\n         THERE IS NO GOD BUT GOD AND ISRAEL IS HIS PROPHET[18]\n\n    WHEN one thinks how this earliest of\ntheistic creeds has persisted through the ages, by what wonderful\nconstructive statecraft it has built up a race of which the lowest unit\nis no atom in a \u2018submerged tenth\u2019, but an equal member of a great\nhistoric brotherhood, a scion of the oldest of surviving civilizations,\na student of sacred books, a lover of home and peace; when one\nremembers how he has agonized\u2015\u2015the great misunderstood of history\u2015\u2015how\nhis \u2018pestilent heresy\u2019 has been chastised and rebuked by Popes and\nCrusaders, Inquisitors and Missionaries, how he has remained sublimely\nprotestant, imperturbable amid marvellous cathedrals and all the\nsplendid shows of Christendom, and how despite all and after all he is\nliving to see the world turning slowly back to his vision of life; then\none seems to see the \u2018finger of God\u2019, the hand of the Master-Artist,\nbehind the comedy-tragedy of existence, to believe that Israel is\nveritably a nation with a mission, that there is no God but God and\nIsrael is His prophet.\n\n                                                      ISRAEL ZANGWILL.\n\n\n                               MOSES[19]\n\nHOW small Sinai appears when Moses stands upon it! This mountain is\nonly the pedestal for the feet of the man whose head reaches up to\nthe heavens, where he speaks with God.... Formerly I could not pardon\nthe legislator of the Jews his hatred against the plastic arts. I\ndid not see that, notwithstanding his hostility to art, Moses was a\ngreat artist, and possessed the true artistic spirit. But this spirit\nwas directed by him, as by his Egyptian compatriots, to colossal and\nindestructible undertakings. He built human pyramids, carved human\nobelisks; he took a poor shepherd family and created a nation from\nit\u2015\u2015a great, eternal, holy people; a people of God, destined to outlive\nthe centuries, and to serve as a pattern to all other nations, even as\na prototype to the whole of mankind. He created Israel.\n\nAs of the master-builder, so of his work\u2015\u2015the Hebrew people\u2015\u2015I did not\nspeak with sufficient reverence. I see now that the Greeks were only\nhandsome youths, whilst the Jews were always men\u2015\u2015powerful, indomitable\nmen\u2015\u2015who have fought and suffered on every battlefield of human thought.\n\n                                                       H. HEINE, 1854.\n\n\n                           THE PROPHETS[20]\n\n                                   I\n\n\u2019TIS a little people, but it has done great things. It had but a\nprecarious hold on a few crags and highlands between the desert and\nthe deep sea, yet its thinkers and sages with eagle vision took into\ntheir thought the destinies of all humanity, and rang out in clarion\nvoice a message of hope to the downtrodden of all races. Claiming\nfor themselves and their people the duty and obligations of a true\naristocracy, they held forth to the peoples ideals of a true democracy\nfounded on right and justice. Their voices have never ceased to re-echo\naround the world, and the greatest things that have been done to raise\nmen\u2019s lot have been always in the spirit, often in the name, of the\nHebrew prophets.\n\n                                                  JOSEPH JACOBS, 1919.\n\n                   *       *       *       *       *\n\nTHE mere foretelling of future events is the lowest stage of prophecy,\nand in the eyes of the great Prophets of Israel it was of quite\nsecondary importance. Their aim was to fathom the secrets of holiness;\nand their striving, by means of admonition and moral suasion, to guide\nthe peoples in the paths which lead mankind to spiritual and political\nwell-being.\n\n                                            SHEMTOB IBN SHEMTOB, 1489.\n\n\n                                  II\n\nIT was part of the spirit of Prophecy to be dumb-founded at human\nferocity as at something against nature and reason. In the presence\nof the iniquities of the world, the heart of the Prophets bled as\nthough from a wound of the Divine Spirit, and their cry of indignation\nre-echoed the wrath of the Deity. Greece and Rome had their rich and\npoor, just as Israel had in the days of Jeroboam II, and the various\nclasses continued to slaughter one another for centuries; but no voice\nof justice and pity arose from the fierce tumult. Therefore the words\nof the Prophets have more vitality at the present time, and answer\nbetter to the needs of modern souls, than all the classic masterpieces\nof antiquity.\n\n                                              JAMES DARMESTETER, 1891.\n\n                   *       *       *       *       *\n\nIN Hebrew prophecy we have no crumbling monument of perishable stone,\nthe silent witness of a past that is dead and gone, but the quickening\nbreath of the spirit itself. In the ardent souls of the Prophets\nthe thought of Deity was centred as in a burning-glass\u2015\u2015a fire that\nconsumed them, a shining light for men. Theirs was the abiding sense\nof an eternal Will and Purpose underlying human transient schemes, an\neternal Presence, transfusing all of life as with a hidden flame; so\nthat love of country, love of right, love of man, were not alone human\nthings, but also divine, because they were embraced and focussed in a\nsingle living unity\u2015\u2015the love of God.\n\n                                              JOSEPHINE LAZARUS, 1893.\n\n\n                            THE TALMUD[21]\n\nTHE Talmud is the work which embodies the civil and canonical law of\nthe Jewish people, forming a kind of supplement to the Pentateuch\u2015\u2015a\nsupplement such as took 1,000 years of a nation\u2019s life to produce. It\nis not merely a dull treatise, but it appeals to the imagination and\nthe feelings, and to all that is noblest and purest. Between the rugged\nboulders of the law which bestrew the path of the Talmud there grow\nthe blue flowers of romance\u2015\u2015parable, tale, gnome, saga; its elements\nare taken from heaven and earth, but chiefly and most lovingly from\nthe human heart and from Scripture, for every verse and every word in\nthis latter became, as it were, a golden nail upon which it hung its\ngorgeous tapestries.\n\nThe fundamental law of all human and social economy in the Talmud was\nthe absolute equality of men. It was pointed out that man was created\nalone\u2015\u2015lest one should say to another, \u2018I am of the better or earlier\nstock\u2019. In a discussion that arose among the Masters as to which was\nthe most important passage in the whole Bible, one pointed to the verse\n\u2018And thou shalt love thy neighbour as thyself\u2019. The other contradicted\nhim and pointed to the words \u2018This is the book of the generations of\nman\u2019 (Gen. 5. 1)\u2015\u2015not black, not white, not great, not small, but _man_.\n\n\u2018The law given on Mount Sinai\u2019, the Masters said, \u2018though emphatically\naddressed to one people, belongs to all humanity. It was not given in\nany king\u2019s land, not in any city or inhabited spot\u2015\u2015it was given on\nGod\u2019s own highway, in the desert\u2015\u2015not in the darkness and stillness\nof night, but in plain day, amid thunder and lightning. And why was it\ngiven on Sinai? Because it is the lowliest of mountains\u2015\u2015to show that\nGod\u2019s spirit rests only upon them that are meek and lowly in their\nhearts.\u2019\n\nThe Talmud taught that religion was not a thing of creed or dogma or\nfaith merely, but of active goodness. Scripture said, \u2018Ye shall walk in\nthe ways of the Lord\u2019. \u2018But the Lord is a consuming fire; how can men\nwalk in His ways?\u2019 \u2018By being\u2019, the rabbis answered, \u2018as He is\u2015\u2015merciful,\nloving, long-suffering. Mark how on the first page of the Pentateuch\nGod clothed the naked\u2015\u2015Adam; and on the last he buried the dead\u2015\u2015Moses.\nHe heals the sick, frees the captives, does good to His enemies, and is\nmerciful both to the living and to the dead.\u2019\n\nThe most transcendental love of the rabbis was lavished on children.\nAll the verses of Scripture that spoke of flowers and gardens were\napplied to children and schools. The highest and most exalted title\nwhich they bestowed in their poetical flights upon God Himself was that\nof \u2018Pedagogue of Man\u2019. Indeed, the relationship of man to God they\ncould not express more pregnantly than by the most familiar words which\noccur from one end of the Talmud to the other, \u2018Our Father in Heaven\u2019.\n\nI have been able to bring before you what proves, as it were, but\na drop in the vast ocean of Talmud\u2015\u2015that strange, wild, weird ocean,\nwith its leviathans, and its wrecks of golden argosies, and with its\nforlorn bells that send up their dreamy sounds ever and anon, while the\nfisherman bends upon his oar, and starts and listens, and perchance the\ntears may come into his eyes.\n\n                                                EMANUEL DEUTSCH, 1868.\n\n\n                           JEWISH LITERATURE\n\nRABBINISM was a sequel to the Bible, and if, like all sequels, it\nwas unequal to its original, it nevertheless shared its greatness.\nThe works of all Jews up to the modern period were the sequel to this\nsequel. Through them all may be detected the unifying principle that\nliterature in its truest sense includes life itself; that intellect\nis the handmaid to conscience; and that the best books are those which\nbest teach men how to live. This underlying unity gave more harmony\nto Jewish literature than is possessed by many literatures more\ndistinctively national. The maxim \u2018Righteousness delivers from death\u2019\napplies to books as well as to men. A literature whose consistent theme\nis Righteousness, is immortal.\n\n                                                    I. ABRAHAMS, 1899.\n\n\n                      THE WORK OF THE RABBIS[22]\n\nJUDAISM and the Bible are by no means identical; the Bible is only\none constituent part of Judaism, though the most fundamental one. Who\ntaught the average Jew to understand his Judaism, to love his religion\nand his God? Without the zeal of the Rabbis, the Bible would never have\nbecome the guide of every Jew. They translated it into the vernacular\nfor the people, and expounded it to the masses. They taught them not\nto despair under the tortures of the present, but to look forward to\nthe future. At the same time they developed the spirit of the Bible\nand never lost sight of the lofty teachings of the Prophets. It is\nthe immortal merit of the unknown Rabbis of the centuries immediately\nbefore and after the common era that they found and applied the proper\n\u2018fences\u2019 for the preservation of Judaism, and that they succeeded in\nrescuing real morality and pure monotheism for the ages that were to\nfollow.\n\n                                                     A. B\u00dcCHLER, 1908.\n\n\n                     ISRAEL\u2019S HISTORY NEVER-ENDING\n\nISRAEL\u2019S \u2018Heroic History\u2019, as Manasseh ben Israel called it, is in\ntruth never-ending. Line upon line is still being added, and _finis_\nwill never be written on the page of Jewish history till the Light\nwhich shineth more and more unto the Perfect Day shall fall upon\nit, and illumine the whole beautiful world. Each Jew and each Jewess\nis making his or her mark, or his or her stain, upon the wonderful\nunfinished history of the Jews, the history which Herder called the\ngreatest poem of all time. _\u2018Ye are my witnesses\u2019, saith the Lord._\nLoyal and steadfast witnesses is it, or self-seeking and suborned ones?\nA witness of some sort every Jew born is bound to be. He must fulfil\nhis mission, and through good report and through evil report, and\nthough it be only writ in water, he must add his item of evidence to\nthe record that all who run may read.\n\n                                                    LADY MAGNUS, 1886.\n\n                   *       *       *       *       *\n\nTHE story of this little sect\u2015\u2015the most remarkable survival of the\nfittest known to humanity\u2015\u2015in no way corresponds with its numbers; it\nis not a tale of majorities. It is a story that begins very near the\nbeginning of history, and shows little sign of drawing to a conclusion.\nIt is a story that has chapters in every country on earth, that has\nborne the impress of every period. All men and all ages pass through it\nin unending procession.\n\n                                                ISRAEL ZANGWILL, 1895.\n\n\n                     THE MEANING OF JEWISH HISTORY\n\nMAN is made man by history. It is history that causes the men\nof historic nations to be more civilized than the savage. The Jew\nrecognizes that he is made what he is by the history of his fathers,\nand feels he is losing his better self so far as he loses his hold on\nhis past history.\n\n                                                  JOSEPH JACOBS, 1889.\n\n                   *       *       *       *       *\n\nISRAEL is the heart of mankind.\n\n                                                       YEHUDAH HALEVI.\n\n                   *       *       *       *       *\n\nTHE high-road of Jewish history leads to wide outlooks. That which is\ngreat and lasting in Jewish history is the spiritual wealth accumulated\nthrough the ages; the description of the fierce battles fought between\nthe powers of darkness and light, of freedom and persecution, of\nknowledge and ignorance. Our great men are the heroes of the school\nand the sages of the synagogue, not the knights of the sanguinary\nbattlefield. No widow was left to mourn through our victory, no mother\nfor her lost son, no orphan for the lost father.\n\n                                                      M. GASTER, 1906.\n\n\n                    THE HALLOWING OF JEWISH HISTORY\n\nTHE first part of Jewish history, the Biblical part, is a source\nfrom which, for many centuries, millions of human beings belonging to\nthe most diverse denominations have derived instruction, solace, and\ninspiration. Its heroes have long ago become types, incarnations, of\ngreat ideas. The events it relates serve as living ethical formulas.\nBut a time will come\u2015\u2015perhaps it is not very far off\u2015\u2015when the second\nhalf of Jewish history, the record of the two thousand years of the\nJewish people\u2019s life after the Biblical period, will be accorded the\nsame treatment. The thousand years\u2019 martyrdom of the Jewish people,\nits unbroken pilgrimage, its tragic fate, its teachers of religion,\nits martyrs, philosophers, champions\u2015\u2015this whole epic will in days to\ncome sink deep into the memory of men. It will speak to the heart and\nconscience of men, not merely to their curious mind. It will secure\nrespect for the silvery hair of the Jewish people, a people of thinkers\nand sufferers. It is our firm conviction that the time is approaching\nin which the second half of Jewish history will be to the noblest part\nof _thinking_ humanity what its first half has long been to _believing_\nhumanity, a source of sublime moral truths.\n\n                                                   S. M. DUBNOW, 1893.\n\n\n                          ISRAEL\u2019S MARTYRDOM\n\nIF there are ranks in suffering, Israel takes precedence of all the\nnations; if the duration of sorrows and the patience with which they\nare borne ennoble, the Jews can challenge the aristocracy of every\nland; if a literature is called rich in the possession of a few classic\ntragedies\u2015\u2015what shall we say to a National Tragedy lasting for fifteen\nhundred years, in which the poets and the actors were also the heroes?\n\n                                                   LEOPOLD ZUNZ, 1855.\n\n                   *       *       *       *       *\n\nCOMBINE all the woes that temporal and ecclesiastical tyrannies have\never inflicted on men or nations, and you will not have reached the\nfull measure of suffering which this martyr people was called upon to\nendure century upon century. It was as if all the powers of earth had\nconspired\u2015\u2015and they did so conspire\u2015\u2015to exterminate the Jewish people,\nor at least to transform it into a brutalized horde. History dare not\npass over in silence these scenes of wellnigh unutterable misery. It\nis her duty to give a true and vivid account of them; to evoke due\nadmiration for the superhuman endurance of this suffering people,\nand to testify that Israel, like his ancestor in the days of old, has\nstriven with gods and with men, and has prevailed.\n\n                                                            H. GRAETZ.\n\n\n                       UNDER THE ROMAN EMPERORS\n\nTHERE had now a tumult arisen in Alexandria between the Jewish\ninhabitants and the Greeks, and three ambassadors were chosen out of\neach party that were at variance who came to Caius (Caligula). Now,\none of the Greek ambassadors was Apion, who uttered many blasphemies\nagainst the Jews; and among other things he said that while all who\nwere subject to the Roman Empire built altars and temples to Caesar,\nand in other regards universally received him as they received the\ngods, these Jews alone thought it a dishonourable thing for them to\nerect statues in honour of him, as well as to swear by his name.\n\nHereupon Caligula, taking it very heinously that he should be thus\ndespised by the Jews alone, gave orders to make an invasion of Judea\nwith a great body of troops, and, if they were obstinate, to conquer\nthem by war, and then to erect the statues. Accordingly Petronius,\nthe Governor of Syria, got together as great a number of auxiliaries\nas he possibly could, and took with him two legions of the Roman army.\nBut there came many ten thousands of the Jews to Petronius, to offer\ntheir petitions to him, that he would not compel them to transgress\nand violate the law of their forefathers. \u2018If\u2019, said they, \u2018thou art\nentirely resolved to bring this statue, and erect it, do thou first\nkill us, and then do what thou hast resolved on; for, while we are\nalive, we cannot permit such things as are forbidden us to be done by\nthe authority of our Legislator.\u2019\n\nPetronius then hasted to Tiberias; and many thousands of the Jews met\nPetronius again, when he was come to Tiberias. Then Petronius said to\nthem: \u2018Will you then make war with Caesar without considering his great\npreparations for war and your own weakness?\u2019 They replied: \u2018We will not\nby any means make war with him, but still we will die before we see our\nlaws transgressed\u2019. So they threw themselves down upon their faces, and\nstretched out their throats, and said they were ready to be slain. Thus\nthey continued in their resolution, and proposed to themselves to die\nwillingly rather than to see the dedication of the statue[23].\n\n                                           FLAVIUS JOSEPHUS, 1st cent.\n\n                   *       *       *       *       *\n\nIN the world-wide Roman Empire it was the Jews alone who refused the\nerection of statues and the paying of divine honours to Caligula, and\n_thereby saved the honour of the human race_ when all the other peoples\nslavishly obeyed the decree of the Imperial madman.\n\n                                                      J. FUERST, 1890.\n\n\n                           IN MEDIAEVAL ROME\n\nIN the whole history of heroism there is nothing finer than the example\nof the Jews of the Roman Ghetto, a handful of men who for 1,500 years\nand longer remained true to their own ideals\u2015\u2015unmoved and undazzled by\nthe triumphant world-power of the dominant faith; and undaunted\n\n            By the torture prolonged from age to age,\n            By the infamy, Israel\u2019s heritage,\n            By the Ghetto\u2019s plague, by the garb\u2019s disgrace,\n            By the badge of shame, by the felon\u2019s place,\n            By the branding tool, by the bloody whip,\n            And the summons to Christian fellowship.\n\nHelpless victims of all the horrors enumerated in these burning lines\nof Robert Browning, these Jews were yet _free men_. Not a trace of what\na modern Jewish thinker\u2015\u2015Achad Ha\u2019am\u2015\u2015has called \u2018spiritual slavery\u2019\nwas theirs. In all fundamental matters they were totally indifferent to\nthe opinion of those who might torture the body but could never crush\nthe soul.\n\n                                                    J. H. HERTZ, 1915.\n\n                   *       *       *       *       *\n\nTHE history of the daughter religions of Judaism is one uninterrupted\nseries of attempts to commit matricide.\n\n                                              M. STEINSCHNEIDER, 1893.\n\n\n                     THE FIRST CRUSADE (1096)[24]\n\n              YEA, they slay us and they smite,\n              Vex our souls with sore affright;\n              All the closer cleave we, Lord,\n              To Thine everlasting word.\n              Not a word of all their Mass\n              Shall our lips in homage pass;\n              Though they curse, and bind, and kill,\n              The living God is with us still.\n              We still are Thine, though limbs are torn;\n              Better death than life forsworn.\n              Noblest matrons seek for death,\n              Rob their children of their breath;\n              Fathers, in their fiery zeal,\n              Slay their sons with murderous steel,\n              And in heat of holiest strife,\n              For love of Thee, spare not their life.\n              The fair and young lie down to die\n              In witness of Thy Unity;\n              From dying lips the accents swell,\n              \u2018Thy God is One, O Israel\u2019;\n              And bridegroom answers unto bride,\n              \u2018The Lord is God, and none beside\u2019,\n              And, knit with bonds of holiest faith,\n              They pass to endless life through death.\n\n                                KALONYMOS BEN YEHUDAH.\n                              (_Trans. E. H. Plumptre._)\n\n\n                          THE SECOND CRUSADE\n\nIN the year 1146 Israel\u2019s communities were terror-stricken. The monk\nRudolph who shamefully persecuted Israel, arose against the people of\nGod, in order, like Haman of old, to destroy, to slay, and to cause\nto perish. He travelled throughout Germany to bestow the cross of the\ncrusaders upon all who consented to set out for Jerusalem to fight\nagainst the Moslems. In every place where he came he aroused the\npeople, crying, \u2018Avenge ye first the vengeance of our God on His\nenemies who are here before us, and then we will go forward\u2019. When the\nJews heard this, their courage failed them by reason of the rage of\ntheir oppressor who sought their destruction. They cried to God, saying:\n\u2018Alas, O Lord God! Behold fifty years, like the period of a jubilee,\nhave not yet elapsed since we shed our blood like water to sanctify Thy\nholy, great, and revered Name, on the day of the great slaughter. Wilt\nThou indeed forsake us for ever and extend Thy wrath against us unto\nall generations? Shall misery follow misery?\u2019\n\nThe Lord heard our supplications, and turned unto us, and had pity\nupon us, according to His abundant loving-kindness. He sent one of\ntheir greatest and respected teachers, the abbot Bernard, from the town\nClairvaux in France, after this evil monk. And he also preached to his\npeople according to their custom, crying \u2018It is good that you are ready\nto go forth against the Moslems; but whosoever uses violence against\nthe Jews commits a deadly sin\u2019.\n\nAll honoured this monk as one of their saints, neither has it ever been\nsaid that he received a bribe for his good service to us. Many desisted\nfrom any further murderous attacks against us. We gladly gave our\npossessions as a ransom for our lives. Whatever was asked of us, silver\nor gold, we withheld not.\n\nIf our Creator in His great compassion had not sent us this abbot,\nthere would have been none in Israel that would have escaped or\nremained alive. Blessed be He who saves and delivers. Praised be His\nName.\n\n                                                EPHRAIM OF BONN, 1180.\n\n\n                           JEWISH SUFFERING\n\n                BREAK forth in lamentation,\n                    My agonizing song,\n                That like a lava-torrent\n                    Has boiled within me long.\n\n                My song shall thrill each hearer,\n                    And none so deaf but hears,\n                For the burden of my ditty\n                    Is the pain of a thousand years.\n\n                It melts both gentle and simple,\n                    Even hearts of stone are riven\u2015\u2015\n                Sets women and flowers weeping;\n                    They weep, the stars of heaven.\n\n                And all these tears are flowing\n                    By channels still and wide,\n                Homeward they are all flowing\n                    To meet in Jordan\u2019s tide.\n\n                                      H. HEINE, 1824.\n\n\n                        THE JEWS OF YORK (1190)\n\nWHEN Richard I ascended the throne, the Jews, to conciliate the Royal\nprotection, brought their tributes. Many had hastened from remote\nparts of England, and, appearing at Westminster, the Court and the\nmob imagined that they had leagued to bewitch His Majesty. A rumour\nspread rapidly through the city that in honour of the festival the Jews\nwere to be massacred. The populace, at once eager of Royalty and riot,\npillaged and burnt their houses and murdered the devoted Jews.\n\nThe people of York soon gathered to imitate the people of London. The\nalarmed Jews hastened to Jocenus, the most opulent of the Jews, who\nconducted them to the Governor of York Castle, and prevailed on him to\nafford them an asylum for their persons and effects.\n\nThe castle had sufficient strength for their defence; but a suspicion\narising that the Governor, who often went out, intended to betray them,\nthey one day refused him entrance. He complained to the sheriff of the\ncounty; and the chiefs of the violent party, who stood deeply indebted\nto the Jews, uniting with him, orders were issued to attack the castle.\nThe cruel multitude, united with the soldiery, felt such a desire\nof slaughtering those they intended to despoil, that the sheriff,\nrepenting of the order, revoked it; but in vain: fanaticism and robbery\nonce set loose will satiate their appetency for blood and plunder. The\nattacks continued, till at length the Jews perceived they could hold\nout no longer, and a council was called to consider what remained to be\ndone in the extremity of danger.\n\nWhen the Jewish council was assembled, the Haham[25] rose, and\naddressed them in this manner: \u2018Men of Israel! the God of our ancestors\nis omniscient, and there is no one who can say, Why doest Thou this?\nThis day He commands us to die for His Law; for that Law which we have\ncherished from the first hour it was given, which we have preserved\npure throughout our captivity in all nations; and for which, because\nof the many consolations it has given us and the eternal hope it\ncommunicates, can we do less than die? Death is before our eyes; and\nwe have only to choose an honourable and easy one. If we fall into the\nhands of our enemies, which you know we cannot escape, our death will\nbe ignominious and cruel. It is therefore my advice that we elude their\ntortures; that we ourselves should be our own executioners; and that we\nvoluntarily surrender our lives to our Creator. God seems to call for\nus, but let us not be unworthy of that call.\u2019 Having said this, the old\nman sat down and wept.\n\nThe assembly was divided in its opinions. Again the Rabbin rose, and\nspoke these few words in a firm and decisive tone. \u2018My children! since\nwe are not unanimous in our opinions, let those who do not approve of\nmy advice depart from this assembly!\u2019 Some departed, but the greater\nnumber attached themselves to their venerable priest. They now employed\nthemselves in consuming their valuables by fire; and every man, fearful\nof trusting to the timid and irresolute hand of the women, first\ndestroyed his wife and children, and then himself. Jocenus and the\nRabbin alone remained. Their life was protracted to the last, that\nthey might see everything performed according to their orders. Jocenus,\nbeing the chief Jew, was distinguished by the last mark of human\nrespect in receiving his death from the consecrated hand of the aged\nRabbin, who immediately after performed the melancholy duty on himself.\n\nAll this was transacted in the depth of the night. In the morning the\nwalls of the castle were seen wrapt in flames, and only a few miserable\nand pusillanimous beings, unworthy of the sword, were viewed on the\nbattlements pointing to their extinct brethren. When they opened the\ngates of the castle, these men verified the prediction of their late\nRabbin; for the multitude, bursting through the solitary courts, found\nthemselves defrauded of their hopes, and in a moment avenged themselves\non the feeble wretches who knew not to die with honour.\n\n                                                ISAAC D\u2019ISRAELI, 1793.\n\n\n                    THE EXPULSION FROM SPAIN, 1492\n\n          LOOK, they move! No comrades near but curses;\n          Tears gleam in beards of men sore with reverses;\n          Flowers from fields abandoned, loving nurses,\n              Fondly deck the women\u2019s raven hair.\n\n          Faded, scentless flowers that shall remind them\n          Of their precious homes and graves behind them;\n          Old men, clasping Torah-scrolls, unbind them,\n              Lift the parchment flags and silent lead.\n\n          Mock not with thy light, O sun, our morrow;\n          Cease not, cease not, O ye songs of sorrow;\n          From what land a refuge can we borrow,\n              Weary, thrust out, God-forsaken we?\n\n          Could ye, suff\u2019ring souls, peer through the Future,\n          From despair ye would awake to rapture;\n          Lo! The Genoese boldly steers to capture\n              Freedom\u2019s realm beyond an unsailed sea![26]\n\n                                        L. A. FRANKL.\n                                  (_Trans. by M. D. Louis._)\n\n\n                              THE EXODUS\n                           (AUGUST 3, 1492)\n\nTHE Spanish noon is a blaze of azure fire, and the dusty pilgrims crawl\nlike an endless serpent along treeless plains and bleached high-roads,\nthrough rock-split ravines and castellated, cathedral-shadowed towns.\n\n2. The hoary patriarch, wrinkled as an almond shell, bows painfully\nupon his staff. The beautiful young mother, ivory-pale, wellnigh swoons\nbeneath her burden; in her large enfolding arms nestles her sleeping\nbabe, round her knees flock her little ones with bruised and bleeding\nfeet. \u2018Mother, shall we soon be there?\u2019\n\n3. The halt, the blind, are amid the train. Sturdy pack-horses\nlaboriously drag the tented wagons wherein lie the sick athirst with\nfever.\n\n4. The panting mules are urged forward by spur and goad; stuffed are\nthe heavy saddle-bags with the wreckage of ruined homes.\n\n5. Hark to the tinkling silver bells that adorn the tenderly carried\nsilken scrolls.\n\n6. Noble and abject, learned and simple, illustrious and obscure,\nplod side by side, all brothers now, all merged in one routed army of\nmisfortune.\n\n7. Woe to the straggler who falls by the wayside! No friend shall close\nhis eyes.\n\n8. They leave behind the grape, the olive, and the fig; the vines\nthey planted, the corn they sowed, the garden-cities of Andalusia and\nAragon, Estremadura and La Mancha, of Granada and Castile; the altar,\nthe hearth, and the grave of their fathers.\n\n9. The townsman spits at their garments, the shepherd quits his flock,\nthe peasant his plough, to pelt with curses and stones; the villager\nsets on their trail his yelping cur.\n\n10. Oh, the weary march! oh, the uptorn roots of home! oh, the\nblankness of the receding goal!\n\n11. Listen to their lamentations. _They that ate dainty food are\ndesolate in the streets; they were reared in scarlet embrace dunghills.\nThey flee away and wander about. Men say among the nations, They shall\nno more sojourn there; our end is near, our days are full, our doom is\ncome._ (Lam. 4. 5, 15, 18.)\n\n12. Whither shall they turn? for the West hath cast them out, and the\nEast refuseth to receive.\n\n                                                   EMMA LAZARUS, 1883.\n\n\n                         A SONG OF REDEMPTION\n\n        SURELY a limit boundeth every woe,\n        But mine enduring anguish hath no end;\n        My grievous years are spent in ceaseless flow,\n            My wound hath no amend.\n        O\u2019erwhelmed, my helm doth fail, no hand is strong\n            To steer the bark to port, her longed-for aim.\n        How long, O Lord, wilt Thou my doom prolong?\n        When shall be heard the Dove\u2019s[27] sweet voice of song?\n        O leave us not to perish for our wrong,\n            Who bear Thy Name!\n        _Wherefore wilt Thou forget us, Lord, for aye?_\n            _Mercy we crave!_\n        _O Lord, we hope in Thee alway,_\n            _Our King will save!_\n\n        Wounded and crushed beneath my load I sigh,\n            Despised and abject, outcast, trampled low;\n        How long, O Lord, shall I of violence cry,\n            My heart dissolve with woe?\n        How many years without a gleam of light\n            Has thraldom been our lot, our portion pain?\n        With Ishmael[28] as a lion in his might,\n        And Persia as an owl of darksome night,\n        Beset on either side, behold our plight\n            Betwixt the twain.\n        _Wherefore wilt Thou forget us, Lord, for aye?_\n            _Mercy we crave!_\n        _O Lord, we hope in Thee alway,_\n            _Our King will save!_\n\n                                    SOLOMON IBN GABIROL, 1050.\n                                     (_Trans. Nina Salaman._)\n\n\n                                SHYLOCK\n\nSHYLOCK is \u2018the Jew that Shakespeare drew\u2019. He is not the Jew of real\nlife, even in the Middle Ages, stained as their story is with the hot\ntears\u2015\u2015nay, the very heart\u2019s blood\u2015\u2015of the martyred race. The mediaeval\nJew did not take vengeance on his cruel foes. Nay, more than this:\nwith a sublime magnanimity he could actually preach and practise widest\nbenevolence towards his oppressors. Throughout the Middle Ages, when\nJews were daily plundered and tortured, and done to death \u2018for the\nglory of God\u2019, not a word was breathed against the morality of the\nvictims. They suffered because they were heretics, because they would\nnot juggle with their conscience and profess a belief that did not live\nin their souls. But Jewish ethics soared to still nobler heights. The\nJew preserved his integrity in spite of his suffering; but more than\nthis, he forgave\u2015\u2015ay, even blessed\u2015\u2015its authors. The Jews hunted out\nof Spain in 1492 were in turn cruelly expelled from Portugal. Some\ntook refuge on the African coast. Eighty years later the descendants of\nthe men who had committed or allowed these enormities were defeated in\nAfrica, whither they had been led by their king, Dom Sebastian. Those\nwho were not slain were offered as slaves at Fez to the descendants of\nthe Jewish exiles from Portugal. \u2018The humbled Portuguese nobles\u2019, the\nhistorian narrates, \u2018were comforted when their purchasers proved to be\nJews, for they knew that they had humane hearts.\u2019\n\n                                                  MORRIS JOSEPH, 1891.\n\n\n              ON THE EVE OF THE RE-SETTLEMENT IN ENGLAND\n\nTHE Lord, blessed for ever, by His prophet Jeremiah (chap. 29. 7)\ngives it in command to the captive Israelites that were dispersed\namong the heathens, that they should continually pray for and endeavour\nthe peace, welfare, and prosperity of the city wherein they dwelt and\nthe inhabitants thereof. This the Jews have always done, and continue\nto this day in all their synagogues, with a particular blessing of\nthe prince or magistrate under whose protection they live. And this\nthe Right Honourable my Lord St. John can testify, who, when he was\nambassador to the Lords the States of the United Provinces, was pleased\nto honour our synagogue at Amsterdam with his presence, where our\nnation entertained him with music and all expressions of joy and\ngladness, and also pronounced a blessing, not only upon His Honour then\npresent, but upon the whole Commonwealth of England, for that they were\na people in league and amity, and because we conceived some hopes that\nthey would manifest towards us what we ever bare towards them, viz. all\nlove and affection.\n\n                                            MANASSEH BEN ISRAEL, 1656.\n\n\n                          JEWISH EMANCIPATION\n\nTHE whole question of emancipation, as it concerns only our external\ncondition, is in Judaism but of secondary interest. Sooner or later\nthe nations will decide the question between right and wrong, between\nhumanity and inhumanity; and the first awakening of a higher calling\nthan the mere lust for possession and enjoyment, the first expression\nof a nobler recognition of God as the only Lord and Father, and of\nthe earth as a Holy Land assigned by Him to all men for the fulfilment\nof their human calling\u2015\u2015will find its expression everywhere in the\nemancipation of all who are oppressed, including the Jews. We have a\nhigher object to attain, and this is entirely in our own hands\u2015\u2015the\nennobling of ourselves, the realization of Judaism by Jews.\n\n                                          SAMSON RAPHAEL HIRSCH, 1836.\n                                            (_Trans. B. Drachmann._)\n\n                   *       *       *       *       *\n\nIF the political privileges we have gained could in any way weaken\nour Jewish sympathies, they would have been purchased at a terrible\ncost, and would signally defeat the intentions of those who aided and\nlaboured for the movement.\n\n                                     BARON LIONEL DE ROTHSCHILD, 1869.\n\n\n                          THE JEWISH QUESTION\n\nTO approach the Jewish question is to be confronted with every\ngreat question of the day\u2015\u2015social, political, financial, humanitarian,\nnational, and religious. Each phase should be treated by an expert;\nbut however discussed or dealt with, there is one point of view which\nshould never be lost sight of, namely, the point of view of humanity.\nFirst and foremost we must be human if we would raise our voice on so\nhuman a theme.\n\n                                              JOSEPHINE LAZARUS, 1892.\n\n                   *       *       *       *       *\n\nEVERY country has the Jews it deserves.\n\n                                                  K. E. FRANZOS, 1875.\n\n                   *       *       *       *       *\n\nTO base the appeal for justice to present-day Jewry upon the\ncultural services of ancient Israel would be treason to the inalienable\nrights of man. A people may for a time be robbed of these rights,\nbut\u2015\u2015whatever the alleged political reason for such a crime\u2015\u2015it cannot\nbe legally or equitably deprived of them.\n\n                                              M. STEINSCHNEIDER, 1893.\n\n                   *       *       *       *       *\n\nIN a free State, it is not the Christian that rules the Jew, neither is\nit the Jew that rules the Christian; it is Justice that rules.\n\n                                                   LEOPOLD ZUNZ, 1859.\n\n\n                        THE JEWS OF ENGLAND[29]\n                              (1290\u20121902)\n\n            AN Edward\u2019s England spat us out\u2015\u2015a band\n            Foredoomed to redden Vistula or Rhine,\n            And leaf-like toss with every wind malign.\n            All mocked the faith they could not understand.\n            Six centuries have passed. The yellow brand\n            On shoulder nor on soul has left a sign,\n            And on our brows must Edward\u2019s England twine\n            Her civic laurels with an equal hand.\n            Thick-clustered stars of fierce supremacy\n            Upon the martial breast of England glance!\n            She seems of War the very Deity.\n            Could aught remain her glory to enhance?\n            Yea, for I count her noblest victory\n            Her triumph o\u2019er her own intolerance.\n\n                                      ISRAEL ZANGWILL, 1902.\n\n\n           WELCOME OF THE HEBREW CONGREGATION, NEWPORT,[30]\n              RHODE ISLAND, U.S.A., TO GEORGE WASHINGTON\n\nSIR,\n\nPermit the Children of the Stock of Abraham to approach you with the\nmost cordial affection and esteem for your person and merits, and to\njoin with your fellow citizens in welcoming you to Newport.\n\nDeprived as we heretofore have been of the invaluable rights of free\ncitizens, we now (with a deep sense of gratitude to the Almighty\nDisposer of all events) behold a Government erected by the Majesty\nof the people\u2015\u2015a Government which to bigotry gives no sanction, to\npersecution no assistance, but generously affording to all, liberty\nof conscience, and immunities of citizenship, deeming every one,\nof whatever Nation, tongue, or language, equal parts of the great\nGovernment Machine. This so ample and extensive Federal Union, whose\nbasis is Philanthropy, Mutual Confidence, and Public Virtue, we cannot\nbut acknowledge to be the work of the great God, Who ruleth in the\nArmies of Heaven, and among the inhabitants of the earth, doing\nwhatever seemeth Him good.\n\nFor all the blessings of civil and religious liberty which we enjoy\nunder an equal and benign administration, we desire to send up our\nthanks to the Ancient of Days, the great Preserver of men, beseeching\nHim that the Angel who conducted our forefathers through the Wilderness\ninto the Promised Land may graciously conduct you through all the\ndifficulties and dangers of this mortal life. And when, like Joshua,\nfull of days and full of honour, you are gathered to your Fathers, may\nyou be admitted into the Heavenly Paradise to partake of the water of\nlife and the tree of immortality.\n\nDone and signed by order of the Hebrew Congregation in Newport, Rhode\nIsland, August 17th, 1790.\n\n                                                         MOSES SEIXAS.\n\n\n                          BRITISH CITIZENSHIP\n\nBRITISH patriotism is not the mediaeval demand that the citizens of\nany one country all think alike, that they be of the same blood, or\nthat they even speak the same language. Britain\u2019s mild sovereignty\nrespects the personality of the ethnic groups found within the borders\nof its world-wide dominion; nay, it fosters the linguistic heritage,\nthe national individuality even, of Irishman and Welshman, of French\nCanadian and Afrikander Boer, and encourages them all to develop along\ntheir own lines. Any one, therefore, who deems that patriotism exacts\nfrom him the purposeless sacrifice of his religious tradition and\nhistoric memory\u2015\u2015that man is an alien in spirit to the Anglo-Saxon\ngenius, and is unworthy of his British citizenship.\n\n                                                    J. H. HERTZ, 1915.\n\n\n                          THE RUSSIAN JEW[31]\n\nSCIENTISTS tell us that coal is nothing but concentrated sunlight.\nPrimeval forests that for years out of number had been drinking in the\nrays of the sun, having been buried beneath the ground and excluded\nfrom the reviving touch of light and air, were gradually turned into\ncoal\u2015\u2015black, rugged, shapeless, yet retaining all its pristine energy,\nwhich, when released, provides us with light and heat. The story of\nthe Russian Jew is the story of the coal. Under a surface marred by\noppression and persecution he has accumulated immense stores of energy,\nin which we may find an unlimited supply of light and heat for our\nminds and our hearts. All we need is to discover the process, long\nknown in the case of coal, of transforming latent strength into living\npower.\n\n                                                 I. FRIEDLANDER, 1915.\n\n\n                              YIDDISH[32]\n\nI HAVE never been able to understand how it is that a language spoken\nby perhaps more than half of the Jewish race should be regarded with\nsuch horror, as though it were a crime. Six million speakers are\nsufficient to give historic dignity to any language! One great writer\nalone is enough to make it holy and immortal. Take Norwegian. It is the\nlanguage of only two million people. But it has become immortal through\nthe great literary achievements of Ibsen. And even though Yiddish\ncannot boast of so great a writer as Ibsen, it has reason to be proud\nof numerous smaller men\u2015\u2015poets, romancers, satirists, dramatists.\n\nThe main point is that Yiddish incorporates the essence of a life which\nis distinctive and unlike any other. There is nothing of holiness in\nany of the outer expressions of life. The one and only thing holy is\nthe _human soul_, which is the source and fount of all human effort.\n\n                                                ISRAEL ZANGWILL, 1906.\n\n                   *       *       *       *       *\n\nTHERE is probably no other language in existence on which so much\nopprobrium has been heaped as on Yiddish. Such a bias can be explained\nonly as a manifestation of a general prejudice against everything\nJewish.\n\n                                                     LEO WIENER, 1899.\n\n\n                        RUSSO-JEWISH EDUCATION\n\nAMONG the Jews of Poland and Russia there was no learned estate, not\nbecause there were no scholars, but because the people itself was a\nnation of students. The ideal type for the Russian Jew was the _Lamdan_,\nthe scholar. The highest ambition of the Russian Jew was that his sons,\nand if he had only daughters, that his sons-in-law should be _Lomdim_;\nand the greatest achievement of a man\u2019s life was his ability to provide\nsufficiently for them, so that, relieved from economic cares, they\nmight devote themselves unrestrictedly to Jewish learning. To be sure,\nthis learning was one-sided. Yet it was both wide and deep, for it\nembraced the almost boundless domain of religious Hebrew literature,\nand involved the knowledge of one of the most complicated systems of\nlaw. The knowledge of the Hebrew prayers and the Five Books of Moses\nwould not have been sufficient to save the Russian Jew from the most\nterrible opprobrium\u2015\u2015that of being an _Am-Haaretz_, an ignoramus.\nThe ability to understand a Talmudic text, which demands years of\npreparation, was the minimum requirement for one who wanted to be of\nany consequence in the community.\n\n                                                 I. FRIEDLANDER, 1913.\n\n\n                      PASSOVER IN OLD RUSSIA[33]\n\nTHE Passover season, when we celebrated our deliverance from the land\nof Egypt, and felt so glad and thankful as if it had only just happened,\nwas the time our Gentile neighbours chose to remind us that Russia was\nanother Egypt. It was not so bad within the Pale; but in Russian cities,\nand even more in the country districts, where Jewish families lived\nscattered by special permission of the police, who were always changing\ntheir minds about letting them stay, the Gentiles made the Passover\na time of horror for the Jews. Somebody would start up that lie about\nmurdering Christian children, and the stupid peasants would get mad\nabout it, and fill themselves with vodka, and set out to kill the Jews.\nThey attacked them with knives and clubs, and scythes and axes, killed\nthem or tortured them, and burned their houses. This was called a\n\u2018pogrom\u2019. Jews who escaped the pogroms came with wounds on them, and\nhorrible, horrible stories of little babies torn limb from limb before\ntheir mother\u2019s eyes. Only to hear these things made one sob and sob and\nchoke with pain. People who saw such things never smiled any more, no\nmatter how long they lived; and sometimes their hair turned white in a\nday, and some people became insane on the spot.\n\n                                                     MARY ANTIN, 1911.\n\n\n                              THE POGROM\n                             OCTOBER, 1905\n\nIT had already lasted two days. But as nobody dined, nobody exchanged\ngreetings, and nobody thought of winding up the clock for the night\n(for people slept dressed, anywhere, on lofts, in sheds, or in empty\nrailway carriages), all notion of time had disappeared. People only\nheard the incessant jingling of broken glass-panes. At this terrible\nsound, the arms stiffened and the eyes became distended with fright.\n\nSome distant houses were burning. Along the red-tinted street with the\nred pavement, there ran by a red man, whilst another red man stretched\nhis arm, and from the tips of his fingers there broke forth quickly a\nsharp, snapping, cracking sound\u2015\u2015and the running man dropped down.\n\nA strange, sharp cry, \u2018They are shoo-ooting!\u2019 passed along the street.\n\nInvisible and inexorable demons made their appearance. Houses and\nnurseries were broken in. Old men had their arms fractured; women\u2019s\nwhite bosoms were trampled upon by heavy, dirty heels. Many were\nperishing by torture; others were burnt alive.\n\nTwo persons were hiding in a dark cellar; an old man with his son, a\nschoolboy. The old man went up and opened the outer door again, to make\nthe place look deserted by the owners. A merchant had run in. He wept,\nnot from fear but from feeling himself in security.\n\n\u2018I have a son like you\u2019, he said, tearfully.\n\nHe then breathed heavily and nervously, and added reflectively, \u2018Like\nyou, my boy, yes!\u2019\n\nThe master of the house caught the merchant by his elbow, pulled him\nclose to himself, and whispered into his ear:\n\n\u2018Hush! They might hear us!\u2019\n\nThere they stood, expectant. Now and then, a rustling; an even,\nsleepless breathing could be heard. The brain cannot familiarize itself\nwith these sounds in the darkness and silence. Perhaps they were asleep,\nnone could tell.\n\nAt night\u2015\u2015it must have been late at night\u2015\u2015another two stole in quietly.\n\n\u2018Is it you?\u2019 asked one of them, without seeing anybody, and the sudden\nsound of his voice seemed to light up the darkness for a moment.\n\n\u2018Yes\u2019, answered the schoolboy. \u2018It\u2019s all right!\u2019\n\n\u2018Hush! They might hear you\u2019, said the owner of the cellar, catching\neach of them by the arm and pulling them down.\n\nThe new-comers placed themselves by the wall, while one of them was\nrubbing his forehead with his hand.\n\n\u2018What is the matter?\u2019 asked the schoolboy in a whisper.\n\n\u2018It is blood.\u2019\n\nThen they grew silent. The injured man applied a handkerchief to\nhis wound, and became quiet. There followed again a thick silence,\nuntroubled by time. Again a sleepless breathing!\n\nOn the top, underneath the ceiling, a very faint whiteness appeared.\nThe schoolboy was asleep, but the other four raised their heads and\nlooked up. They looked long, for about half an hour, so that their\nmuscles were aching through the protracted craning of their necks. At\nlast it became clear that it was a tiny little window through which\ndawn peeped in.\n\nThen hasty, frightened steps were heard, and there appeared a tall,\ncoatless man, followed by a woman with a baby in her arms. The dawn was\nadvancing, and one could read the expression of wild fear that stamped\nitself upon their faces.\n\n\u2018This way! This way!\u2019 whispered the man.\n\n\u2018They are running after us, they are looking out for us\u2019, said\nthe woman. Her shoes were put on her bare feet, and her young body\ndisplayed strange, white, malignant spots, reminding one of a corpse.\n\n\u2018They won\u2019t find us; but, for God\u2019s sake, be quiet!\u2019\n\n\u2018They are close by in the courtyard. Oh! be quiet, be quiet....\u2019\n\nThe wounded man got hold of the merchant and the owner by the hand,\nwhile the merchant seized the man who had no coat. There they stood,\nforming a live chain, looking on at the mother with her baby.\n\nAll of a sudden there broke out a strange though familiar sound, so\nclose and doomful. What doom it foreboded they felt at once, but their\nbrains were loath to believe it.\n\nThe sound was repeated. It was the cry of the infant. The merchant made\na kindly face and said: \u2018Baby is crying....\u2019\n\n\u2018Lull him, my dear\u2019, said he, rushing to the mother. \u2018You will cause\nthe death of us all.\u2019\n\nEverybody\u2019s chest and throat gasped with faintness. The mother marched\nup and down the cellar lulling and coaxing.\n\n\u2018You must not cry; sleep, my golden one ... It is I, your mother ... my\nheart....\u2019\n\nBut the child cried on obstinately, wildly. There must have been\nsomething in the mother\u2019s face that was not calculated to produce a\ntranquilizing effect.\n\nAnd now, in this warm and strange underground atmosphere, the woman\u2019s\nbrain wrenched out a wild, mad, idea. It seemed to her that she had\nread it in the eyes, in the suffering silence of these unknown people.\nAnd these unhappy, frightened men understood that she was thinking of\nthem. They understood it by the unutterably mournful tenderness with\nwhich she chanted, while drinking in the infant\u2019s eyes with her own.\n\n\u2018He will soon fall asleep. I know. It is always like that; he cries for\na moment, then he falls asleep at once. He is a very quiet boy.\u2019 She\naddressed the tall man with a painful, insinuating smile. From outside\nthere broke in a distant noise. Then came a thud, and a crack, shaking\nthe air.\n\n\u2018They are searching\u2019, whispered the schoolboy.\n\nBut the infant went on crying hopelessly.\n\n\u2018He will undo us all\u2019, blurted out the tall man.\n\n\u2018I shall not give him away ... no, never!\u2019 ejaculated the distracted\nmother.\n\n\u2018O God\u2019, whispered the merchant, and covered his face with his hands.\nHis hair was unkempt after a sleepless night. The tall man stared at\nthe infant with fixed, protruding eyes....\n\n\u2018I don\u2019t know you\u2019, the woman uttered, low and crossly, on catching\nthat fixed look. \u2018Who are you? What do you want of me?\u2019\n\nShe rushed to the other men, but everybody drew back from her with fear.\nThe infant was crying on, piercing the brain with its shouting.\n\n\u2018Give it to me\u2019, said the merchant, his right eyebrow trembling.\n\u2018Children like me.\u2019\n\nAll of a sudden it grew dark in the cellar; somebody had approached\nthe little window and was listening. At this shadow, breaking in so\nsuddenly, they all grew quiet. They felt that it was coming, it was\nnear, and that not another second must be lost.\n\nThe mother turned round. She stood up on her toes, and with high,\nuplifted arms she handed over her child to the merchant. It seemed to\nher that by this gesture she was committing a terrible crime ... that\nhissing voices were cursing her, rejecting her from heaven for ever and\never....\n\nStrange to say, finding itself in the thick, clumsy, but loving hands\nof the merchant, the child grew silent.\n\nBut the mother interpreted this silence differently. In sight of\neverybody the woman grew grey in a single moment, as if they had\npoured some acid over her hair. And as soon as the child\u2019s cry died\naway, there resounded another cry, more awful, more shattering and\nheart-rending.\n\nThe mother rose up on her toes; and grey, terrible, like the goddess of\njustice herself, she howled in a desperate, inhuman voice that brought\ndestruction with it.... Nobody had expected that sudden madness. The\nschoolboy fell in a swoon.\n\n                               * * * * *\n\nAfterwards, the newspapers reported details of the killing of six men\nand an infant by the mob; for none had dared to touch the mad old woman\nof twenty-six.\n\n                                                    OSSIP DYMOV, 1906.\n\n\n                          UNDER THE ROMANOFFS\n\nTHE plaything of a heartless bureaucracy, the natural prey of all the\nsavage elements of society, loaded with fetters in one place, and in\nanother driven out like some wild beast, the Russian Jew finds that\nfor him, at least, life is composed of little else than bitterness,\nsuffering, and degradation.\n\nFor magnitude and gloom the tragical situation has no parallel in\nhistory. Some six millions of human beings are unceasingly subjected\nto a State-directed torture which is both destructive and demoralizing,\nand constitutes at once a crime against humanity and an international\nperplexity.\n\n                                                    LUCIEN WOLF, 1912.\n\n                   *       *       *       *       *\n\n                EACH crime that wakes in man the beast,\n                Is visited upon his kind.\n                The lust of mobs, the greed of priest,\n                The tyranny of kings, combined\n                To root his seed from earth again,\n                His record is one cry of pain.\n\n                                 *****\n\n                Coward? Not he, who faces death,\n                Who singly against worlds has fought,\n                For what? A name he may not breathe,\n                For liberty of prayer and thought.\n\n                                      EMMA LAZARUS, 1882.\n\n\n                      \u2018SOLDIERS OF NICHOLAS\u2019[34]\n\nTHERE was one thing the Gentiles might do to me worse than burning or\nrending. It was what was done to unprotected Jewish children who fell\ninto the hands of priests or nuns. They might baptize me. That would\nbe worse than death by torture. Every Jewish child had that feeling.\nThere were stories by the dozen of Jewish boys who were kidnapped by\nthe Czar\u2019s agents and brought up in Gentile families till they were old\nenough to enter the army, where they served until forty years of age;\nand all those years the priests tried, by bribes and daily tortures,\nto force them to accept baptism, but in vain. This was the time of\nNicholas I.\n\nSome of these \u2018soldiers of Nicholas\u2019, as they were called, were taken\nas little boys of seven or eight\u2015\u2015snatched from their mothers\u2019 laps.\nThey were carried to distant villages, where their friends could never\ntrace them, and turned over to some dirty, brutal peasant, who used\nthem like slaves, and kept them with the pigs. No two were ever left\ntogether; and they were given false names, so that they were entirely\ncut off from their own world. And then the lonely child was turned over\nto the priests, and he was flogged and starved and terrified\u2015\u2015a little\nhelpless boy who cried for his mother; but still he refused to be\nbaptized. The priests promised him good things to eat, fine clothes,\nand freedom from labour; but the boy turned away, and said his prayers\nsecretly\u2015\u2015the Hebrew prayers.\n\nAs he grew older, severer tortures were invented for him; still he\nrefused baptism. By this time he had forgotten his mother\u2019s face, and\nof his prayers perhaps only the \u2018Shema\u2019 remained in his memory; but he\nwas a Jew, and nothing would make him change. After he entered the army,\nhe was bribed with promises of promotions and honours. He remained a\nprivate, and endured the cruellest discipline. When he was discharged,\nat the age of forty, he was a broken man, without a home, without a\nclue to his origin, and he spent the rest of his life wandering among\nJewish settlements, searching for his family, hiding the scars of\ntorture under his rags, begging his way from door to door.\n\nThere were men in our town whose faces made you old in a minute. They\nhad served Nicholas I, and come back, unbaptized.\n\n                                                     MARY ANTIN, 1911.\n\n\n                          BONTZYE SHWEIG[35]\n                         (BONTZYE THE SILENT)\n\nDOWN here, in this world, Silent Bontzye\u2019s death made no impression at\nall. Ask any one you like who Bontzye was, how he lived, and what he\ndied of; whether of heart failure, or whether his strength gave out, or\nwhether his back broke under a heavy load, and they won\u2019t know. Perhaps,\nafter all, he died of hunger.\n\nBontzye lived quietly and died quietly. He passed through our world\nlike a shadow. He lived like a little dun-coloured grain of sand on\nthe sea-shore, among millions of his kind; and when the wind lifted him\nand blew him over to the other side of the sea, nobody noticed it. When\nhe was alive, the mud in the street preserved no impression of his feet;\nafter his death the wind overturned the little board on his grave. The\ngrave-digger\u2019s wife found it a long way off from the spot, and boiled a\npotful of potatoes over it. Three days after that, the grave-digger had\nforgotten where he had laid him.\n\nA shadow! His likeness remained photographed in nobody\u2019s brain, in\nnobody\u2019s heart; not a trace of him remained.\n\n\u2018No kith, no kin!\u2019 He lived and died alone.\n\nHad the world been less busy, some one might have remarked that\nBontzye (also a human being) went about with two extinguished eyes and\nfearfully hollow cheeks; that even when he had no load on his shoulders\nhis head drooped earthward as though, while yet alive, he were looking\nfor his grave. When they carried Bontzye into the hospital, his corner\nin the underground lodging was soon filled\u2015\u2015there were ten of his like\nwaiting for it, and they put it up for auction among themselves. When\nthey carried him from the hospital bed to the dead-house, there were\ntwenty poor sick persons waiting for the bed. When he had been taken\nout of the dead-house, they brought in twenty bodies from under a\nbuilding that had fallen in. Who knows how long he will rest in his\ngrave? Who knows how many are waiting for the little plot of ground?\n\nA quiet birth, a quiet life, a quiet death, and a quieter burial.\n\n                               * * * * *\n\nBut it was not so in the Other World. There Bontzye\u2019s death made a\ngreat impression.\n\nThe blast of the great Messianic Shofar sounded through all the seven\nheavens; Bontzye Shweig has left the earth! The largest angels with the\nbroadest wings flew about and told one another; Bontzye Shweig is to\ntake his seat in the Heavenly Academy! In Paradise there was a noise\nand a joyful tumult: Bontzye Shweig! Just fancy! Bontzye Shweig!\n\nLittle child-angels with sparkling eyes, gold thread-work wings, and\nsilver slippers, ran delightedly to meet him. The rustle of the wings,\nthe clatter of the little slippers, and the merry laughter of the fresh,\nrosy mouths, filled all the heavens and reached to the Throne of Glory.\nAbraham our father stood in the gate, his right hand stretched out with\na hearty greeting, and a sweet smile lit up his old face.\n\nWhat are they wheeling through heaven? Two angels are pushing a golden\narm-chair into Paradise for Bontzye Shweig.\n\nWhat flashed so brightly? They were carrying past a gold crown set with\nprecious stones all for Bontzye Shweig.\n\n\u2018Before the decision of the Heavenly Court has been given?\u2019 ask\nthe saints, not quite without jealousy. \u2018Oh\u2019, reply the angels, \u2018that\nwill be a mere formality. Even the prosecutor won\u2019t say a word against\nBontzye Shweig. The case will not last five minutes.\u2019 Just consider!\nBontzye Shweig!\n\nAll this time, Bontzye, just as in the other world, was too frightened\nto speak. He is sure it is all a dream, or else simply a mistake. He\ndared not raise his eyes, lest the dream should vanish, lest he should\nwake up in some cave full of snakes and lizards. He was afraid to speak,\nafraid to move, lest he should be recognized and flung into the pit.\nHe trembles and does not hear the angels\u2019 compliments, does not see how\nthey dance round him, makes no answer to the greeting of Abraham our\nfather, and when he is led into the presence of the Heavenly Court he\ndoes not even wish it \u2018Good morning!\u2019 He is beside himself with terror.\n\u2018Who knows what rich man, what rabbi, what saint, they take me for?\nHe will come\u2015\u2015and that will be the end of me!\u2019 His terror is such, he\nnever even hears the president call out: \u2018The case of Bontzye Shweig!\u2019\nadding, as he hands the deeds to the advocate, \u2018Read, but make haste!\u2019\n\nThe whole hall goes round and round in Bontzye\u2019s eyes; there is a\nrushing in his ears. And through the rushing he hears more and more\nclearly the voice of the advocate, speaking sweetly as a violin.\n\n\u2018His name\u2019, he hears, \u2018fitted him like the dress made for a slender\nfigure by the hand of an artist-tailor.\u2019\n\n\u2018What is he talking about?\u2019 wondered Bontzye, and he heard an impatient\nvoice break in with: \u2018No similes, please!\u2019\n\n\u2018He never\u2019, continued the advocate, \u2018was heard to complain of either\nGod or man; there was never a flash of hatred in his eye; he never\nlifted it with a claim on heaven.\u2019\n\nStill Bontzye does not understand, and once again the hard voice\ninterrupts: \u2018No rhetoric, please!\u2019\n\n\u2018Job gave way\u2015\u2015this one was more unfortunate.\u2019\n\n\u2018Facts, dry facts.\u2019\n\n\u2018He kept silent\u2019, the advocate went on, \u2018even when his mother died and\nhe was given a stepmother at thirteen years old\u2015\u2015a serpent, a vixen.\u2019\n\n\u2018Can they mean me after all?\u2019 thought Bontzye.\n\n\u2018No insinuations against a third party\u2019, said the president, angrily.\n\n\u2018She grudged him every mouthful\u2015\u2015stale, mouldy bread, tendons instead\nof meat\u2015\u2015and she drank coffee with cream.\u2019\n\n\u2018Keep to the subject\u2019, ordered the president.\n\n\u2018She grudged him everything but her finger-nails, and his black\nand blue body showed through the holes in his torn and fusty clothes.\nWinter time, in the hardest frost, he had to chop wood for her,\nbarefoot in the yard; and his hands were too young and too weak, the\nlogs too thick, the hatchet too blunt. But he kept silent, even to his\nfather.\u2019\n\n\u2018To that drunkard?\u2019 laughs the accuser, and Bontzye feels cold in every\nlimb.\n\n\u2018And always alone\u2019, he continued; \u2018no playmates, no school, nor\nteaching of any kind\u2015\u2015never a whole garment\u2015\u2015never a free moment.\u2019\n\n\u2018Facts, please!\u2019 reminded the president.\n\n\u2018He kept silent even later, when his father seized him by the hair\nin a fit of drunkenness and flung him out into the street on a snowy\nwinter\u2019s night. He quietly picked himself up out of the snow and ran\nwhither his feet carried him. He kept silent all the way to the great\ntown\u2015\u2015however hungry he might be, he only begged with his eyes. Bathed\nin a cold sweat, crushed under heavy loads, his empty stomach convulsed\nwith hunger\u2015\u2015he kept silent. Bespattered with mud, spat at, driven with\nhis load off the pavement and into the road among the cabs, carts, and\ntramways, looking death in the eyes every moment. He never calculated\nthe difference between other people\u2019s lot and his own\u2015\u2015he kept silent.\nAnd he never insisted loudly on his pay; he stood in the doorway like\na beggar, with a dog-like pleading in his eyes\u2015\u2015\u2018Come again later!\u2019 and\nhe went like a shadow to come again later, and beg for his wage more\nhumbly than before. He kept silent even when they cheated him of part,\nor threw in a false coin.\n\n\u2018He took everything in silence.\u2019\n\n\u2018They mean me after all\u2019, thought Bontzye.\n\n                               * * * * *\n\n\u2018Once\u2019, continued the advocate, after a sip of water, \u2018a change came\ninto his life: there came flying along a carriage on rubber tires,\ndrawn by two runaway horses. The driver already lay some distance off\non the pavement with a cracked skull, the terrified horses foamed at\nthe mouth, sparks shot from their hoofs, their eyes shone like fiery\nlamps on a winter\u2019s night\u2015\u2015and in the carriage, more dead than alive,\nsat a man.\n\n\u2018And Bontzye stopped the horses. And the man he had saved was a\ncharitable Jew who was not ungrateful. He put the dead man\u2019s whip into\nBontzye\u2019s hands, and Bontzye became a coachman. More than that, he was\nprovided with a wife. And Bontzye kept silent!\u2019\n\n\u2018Me, they mean me!\u2019 Bontzye assured himself again, and yet had not the\ncourage to give a glance at the Heavenly Court.\n\nHe listens to the advocate further:\n\n\u2018He kept silent also when his protector became bankrupt and did not pay\nhim his wages. He kept silent when his wife ran away from him.\u2019\n\n\u2018Me, they mean me!\u2019 Now he is sure of it.\n\n                               * * * * *\n\n\u2018He kept silent even\u2019, began the angelic advocate once more in a still\nsofter and sadder voice, \u2018when the same philanthropist paid all his\ncreditors their due but him\u2015\u2015and even when (riding once again in a\ncarriage with rubber tires and fiery horses) he knocked Bontzye down\nand drove over him. He kept silent even in the hospital, where one may\ncry out. He kept silent when the doctor would not come to his bedside\nwithout being paid fifteen kopeks, and when the attendant demanded\nanother five\u2015\u2015for changing his linen.\n\n\u2018He kept silent in the death struggle\u2015\u2015silent in death.\n\n\u2018Not a word against God; not a word against men!\n\n\u2018Dixi!\u2019\n\nOnce more Bontzye trembled all over. He knew that after the advocate\ncomes the prosecutor. Who knows what he will say? Bontzye himself\nremembered nothing of his life. Even in the other world he forgot every\nmoment what had happened in the one before. The advocate had recalled\neverything to his mind. Who knows what the prosecutor will not remind\nhim of?\n\n\u2018Gentlemen\u2019, begins the prosecutor, in a voice biting and acid as\nvinegar\u2015\u2015but he breaks off.\n\n\u2018Gentlemen\u2019, he begins again, but his voice is milder, and a second\ntime he breaks off.\n\nThen from out the same throat comes in a voice that is almost gentle:\n\u2018Gentlemen! He was silent! I will be silent too!\u2019\n\nThere is a hush\u2015\u2015and there sounds in front a new, soft, trembling voice:\n\u2018Bontzye, my child!\u2019 It speaks like a harp. \u2018My dear child, Bontzye!\u2019\n\nAnd Bontzye\u2019s heart melts within him. Now he would lift up his eyes,\nbut they are blinded with tears; he never felt such sweet emotion\nbefore. \u2018My child! Bontzye!\u2019\u2015\u2015no one, since his mother died, had spoken\nto him with such words in such a voice.\n\n\u2018My child\u2019, continues the presiding judge, \u2018you have suffered and kept\nsilent; there is no whole limb, no whole bone in your body without a\nscar, without a wound, not a fibre of your soul that has not bled\u2015\u2015and\nyou kept silent. There they did not understand. Perhaps you yourself\ndid not know that you might have cried out, and that at your cry\nthe walls of Jericho would have shaken and fallen. You yourself knew\nnothing of your hidden power.\n\n\u2018In the other world your silence was not understood, but that is the\nWorld of Delusion; in the World of Truth you will receive your reward.\nThe Heavenly Court will not judge you; the Heavenly Court will not pass\nsentence on you; they will not apportion you a reward. Take what you\nwill! Everything is yours.\u2019\n\nBontzye looks up for the first time. He is dazzled; everything shines\nand flashes and streams with light.\n\n\u2018_Taki_\u2015\u2015really?\u2019 he asks, shyly.\n\n\u2018Yes, really!\u2019 answers the presiding judge, with decision; \u2018really,\nI tell you, everything is yours; everything in heaven belongs to you.\nBecause all that shines and sparkles is only the reflection of your\nhidden goodness, a reflection of your soul. You only take of what is\nyours.\u2019\n\n\u2018_Taki?_\u2019 asks Bontzye again, this time in a firmer voice.\n\n\u2018_Taki!_ taki! taki!\u2019 they answer from all sides.\n\n\u2018Well, if it is so\u2019, Bontzye smiles, \u2018I would like to have every day,\nfor breakfast, a hot roll with fresh butter.\u2019\n\nThe Court and the angels looked down, a little ashamed; the prosecutor\nlaughed.\n\n                                                J. L. PERETZ, 1894.\n                                              (_Trans. Helena Frank._)\n\n\n                      THE WATCH ON THE JORDAN[36]\n                            (ZIONIST HYMN)\n\n                LIKE the crash of the thunder\n                Which splitteth asunder\n                    The flame of the cloud,\n                On our ears ever falling\n                A voice is heard calling\n                    From Zion aloud.\n                \u2018Let your spirits\u2019 desires\n                For the land of your sires\n                    Eternally burn;\n                From the foe to deliver\n                Our own holy river,\n                    To Jordan return.\u2019\n                Where the soft-flowing stream\n                Murmurs low as in dream\n                    There set we our watch!\n                Our watchword, \u2018The sword\n                Of our land and our Lord\u2019;\n                    By Jordan then set we our watch.\n\n                Rest in peace, lov\u00e9d land,\n                For we rest not, but stand,\n                    Off-shaken our sloth.\n                When the bolts of war rattle,\n                To shirk not the battle\n                    We make thee our oath.\n                As we hope for a heaven,\n                Thy chains shall be riven,\n                    Thine ensign unfurled.\n                And in pride of our race\n                We will fearlessly face\n                    The might of the world.\n                When our trumpet is blown,\n                And our standard is flown,\n                    Then set we our watch!\n                Our watchword, \u2018The sword\n                Of our land and our Lord\u2019;\n                    By Jordan then set we our watch.\n\n                Yea, as long as there be\n                Birds in air, fish in sea,\n                    And blood in our veins;\n                And the lions in might,\n                Leaping down from the height,\n                    Shaking, roaring, their manes;\n                And the dew nightly laves,\n                The forgotten old graves\n                    Where Judah\u2019s sires sleep;\n                We swear, who are living,\n                To rest not in striving,\n                    To pause not to weep.\n                Let the trumpet be blown,\n                Let the standard be flown,\n                    Now set we our watch;\n                Our watchword, \u2018The sword\n                Of our land and our Lord\u2019;\n                    In Jordan now set we our watch.\n\n                                    N. H. IMBER.\n                              (_Trans. I. Zangwill._)\n\n\n                      THE TRAGEDY OF ASSIMILATION\n\nWHAT I understand by assimilation is loss of identity. It is this kind\nof assimilation, with the terrible consequences indicated, that I dread\nmost\u2015\u2015even more than pogroms.\n\nIt _is_ a tragedy to see a great, ancient people, distinguished for\nits loyalty to its religion, and its devotion to its sacred Law, losing\nthousands every day by the mere process of attrition. It _is_ a tragedy\nto see a language held sacred by all the world, in which Holy Writ was\ncomposed, which served as the depository of Israel\u2019s greatest and best\nthoughts, doomed to oblivion. It _is_ a tragedy to see the descendants\nof those who revealed religion to the world, and who developed the\ngreatest religious literature in existence, so little familiar with\nreal Jewish thought that they have no other interpretation to offer\nof Israel\u2019s Scriptures, Israel\u2019s religion, and Israel\u2019s ideals and\naspirations and hopes, than those suggested by their natural opponents,\nslavishly following their opinions, copying their phrases, and\nrepeating their catchwords. I am not accusing anybody. I am only\nstating facts. We are helpless spectators of the Jewish soul wasting\naway before our very eyes.\n\nNow, the rebirth of Israel\u2019s national consciousness and the revival\nof Judaism are inseparable. When Israel found itself, it found its\nGod. When Israel lost itself, or began to work at its self-effacement,\nit was sure to deny its God. The selection of Israel, the\nindestructibility of God\u2019s covenant with Israel, the immortality of\nIsrael as a nation, and the final restoration of Israel to Palestine,\nwhere the nation will live a holy life, on holy ground, with all the\nwide-reaching consequences of the conversion of humanity, and the\nestablishment of the Kingdom of God on earth\u2015\u2015all these are the common\nideals and the common ideas that permeate the whole of Jewish\nliterature extending over nearly four thousand years.\n\n                                                   S. SCHECHTER, 1906.\n\n                   *       *       *       *       *\n\nTHERE has been one short period in modern Jewish history when Israel\ngrew utterly weary of toil and trouble, and began to take pleasure in\nthe fleeting hour, as other nations do. But this was a mere passing\nphase, a temporary loss of consciousness. The prophetic spirit cannot\nbe crushed, except for a time. It comes to life again, and masters\nthe Prophet in his own despite. So, too, the prophetic People regained\nconsciousness in its own despite. The Spirit that called Moses\nthousands of years ago and sent him on his mission, against his own\nwill, now calls again the generation of to-day, saying, \u2018_And that\nwhich cometh into your mind shall not be at all; in that ye say, We\nwill be as the nations ... As I live, saith the Lord God, surely with\na mighty hand ... will I be king over you._\u2019\n\n                                                  ACHAD HA\u2019AM, 1904.\n                                                (_Trans. Leon Simon._)\n\n\n                        THE VALLEY OF DRY BONES\n\nTHE hand of the Lord was upon me, and the Lord carried me out in a\nspirit, and set me down in the midst of the valley, and it was full of\nbones; and He caused me to pass by them round about, and, behold, there\nwere very many in the open valley; and, lo, they were very dry. And\nHe said unto me: \u2018Son of man, can these bones live?\u2019 And I answered:\n\u2018O Lord God, Thou knowest\u2019. Then he said unto me: \u2018Prophesy over these\nbones, and say unto them: O ye dry bones, hear the word of the Lord:\nThus saith the Lord God unto these bones: Behold, I will cause breath\nto enter into you, and ye shall live. And I will lay sinews upon you,\nand will bring up flesh upon you, and cover you with skin, and put\nbreath in you, and ye shall live; and ye shall know that I am the Lord.\u2019\nSo I prophesied as I was commanded; and as I prophesied, there was\na noise, and behold a commotion, and the bones came together, bone to\nits bone. And I beheld, and, lo, there were sinews upon them, and flesh\ncame up, and skin covered them above; but there was no breath in them.\nThen said He unto me: \u2018Prophesy unto the breath, prophesy, son of man,\nand say to the breath: Thus saith the Lord God: Come from the four\nwinds, O breath, and breathe upon these slain, that they may live.\u2019 So\nI prophesied as He commanded me, and the breath came into them, and\nthey lived, and stood up upon their feet, an exceeding great host. Then\nHe said unto me: \u2018Son of man, these bones are the whole house of Israel;\nbehold, they say: Our bones are dried up, and our hope is lost: we are\nclean cut off. Therefore prophesy, and say unto them: Thus saith the\nLord God: Behold, I will open your graves, and cause you to come up\nout of your graves, O My people; and I will bring you into the Land of\nIsrael. And ye shall know that I am the Lord, when I have opened your\ngraves, and caused you to come up out of your graves, O My people. And\nI will put My spirit in you, and ye shall live, and I will place you\nin your own land; and ye shall know that I the Lord have spoken, and\nperformed it, saith the Lord.\u2019\n\n                                                     EZEKIEL 37. 1\u201214.\n\n\n                               PALESTINE\n\nTHE very name Palestine stirs within us the most elevated sentiments.\nThere is no country, no matter how important in itself, to which\nsuch sublime memories attach themselves. From our earliest youth,\nour imagination, nourished on the sacred traditions of the Hebrew\nScriptures, loves to transport itself to those heights where of old\npious souls heard in each echo the voice of God, where each stone is a\nsymbol of divine revelation, each ruin a monument of divine anger. The\nfollowers of three religions turn with veneration towards these ruins\nof 2,000 years. All find consolation in that land, some by its memories,\nothers by its hopes. Even sceptics are ready to render historic justice\nto the great events of which it was the theatre: thus the description\nof this land and its story have a palpitating interest for all.\n\n                                                        S. MUNK, 1863.\n\n\n                    THE LAST CORPSES IN THE DESERT\n\n        UP, wanderers in the wild, and come away!\n        Long is the journey yet and long the fray.\n\n        Enough of roving now in desert places\u2015\u2015\n        There lies a great, wide road before your faces.\n\n        But forty years of wandering have sped,\n        And yet we leave six hundred thousand dead.\n\n        Dishonoured let them lie, across the pack\n        They bore from out of Egypt on their back.\n\n        Sweet be their dreams of garlic and of leek,\n        Of flesh-pots wide, of fatty steam and reek.\n\n        Around the last dead slave, maybe to-night,\n        The desert wind with desert beast shall fight,\n\n        And joyously to-morrow\u2019s dawning shine\n        Upon the firstlings of a mighty line,\n\n        And lest the sands with all their sleepers start,\n        Let each man\u2019s footfall sound but in his heart.\n\n        Let each man in his heart hear God\u2019s voice say:\n        \u2018A new land\u2019s border shalt thou cross to-day!\n\n        \u2018No more the quails from heav\u2019n, no more light bread\u2015\u2015\n        The bread of toil, fruit of the hands, instead.\n\n        \u2018No more wild tents pitched under heaven\u2019s dome\u2015\u2015\n        Another kind shall ye set up for home.\n\n        \u2018Beneath His sky, the wilderness outside,\n        God has another world that reaches wide,\n\n        \u2018Beyond the howling desert with its sand,\n        There waits beneath His stars the Promised Land.\u2019\n\n                                    CH. N. BYALIK, 1896.\n                                  (_Trans. Helena Frank._)\n\n\n                                ZIONISM\n\nONE thing is to me certain, high above any doubt: the movement will\ncontinue. I know not when I shall die, but Zionism will never die.\n\n                                                  THEODOR HERZL, 1898.\n\n                   *       *       *       *       *\n\nZIONISM is the lineal heir of the attachment to Zion which led the\nBabylonian exiles under Zerubbabel to rebuild the Temple, and which\nflamed up in the heroic struggle of the Maccabees against Antiochus\nEpiphanes. The idea that it is a set-back of Jewish history is a\ncontroversial fiction. The great bulk of the Jewish people have\nthroughout their history remained faithful to the dream of a\nrestoration of their national life in Judea.\n\nThe Zionist movement is to-day the greatest popular movement that\nJewish history has ever known.\n\n                                              LUCIEN WOLF, 1910,\n                                        _in Encyclopaedia Britannica_.\n\n                   *       *       *       *       *\n\nALL over the world Jews are resolved that our common Judaism shall\nnot be crushed out by short-sighted fanatics for local patriotism; and,\nin so far as Zionism strengthens this sense of the solidarity of our\ncommon Judaism, we are all Zionists.\n\n                                                    I. ABRAHAMS, 1905.\n\n\n               THE BRITISH DECLARATION ON PALESTINE[37]\n                   NOVEMBER 2, 1917\u2015\u2015APRIL 24, 1920\n\nENGLAND, great England, whose gaze sweeps over all the seas\u2015\u2015free\nEngland\u2015\u2015will understand and sympathize with the aims and aspirations\nof Zionism.\n\n                                                  THEODOR HERZL, 1900.\n\n                   *       *       *       *       *\n\nFOR the first time since the days of Cyrus, a great Government has\nhailed the Jews as one among the family of nations. This is much\nmore than a Jewish triumph. It is a triumph for civilization and for\nhumanity. It will mean releasing for mankind, as a great spiritual\nforce, the soul of our people.\n\n                                   JEWISH CHRONICLE, NOVEMBER 9, 1917.\n\n                   *       *       *       *       *\n\nA LAND focuses a people, and calls forth, as nothing else can, its\nspiritual potentialities. The resurrection of the Jewish nation on its\nown soil will reopen its sacred fountains of creative energy. Remember\nthe days of old. After the proclamation issued by Cyrus, the mass\nof the Jewish people still remained in Babylon. All told only 42,000\nmen, women, and children took advantage of the king\u2019s proclamation\nand followed Ezra back to Zion, the land of their fathers. But compare\nthe contribution to civilization made by these men with that of their\nbrethren who remained in the Dispersion. The handful of \u2018Zionists\u2019 and\ntheir descendants, because living on their own soil, changed the entire\nfuture of mankind. They edited and collected the Prophets, wrote some\nof the fairest portions of the Scriptures, formed the canon of the\nBible, and gave the world its monotheistic religions. As in the days\nof Cyrus, the overwhelming majority of Jews of to-day will continue\nto live where they now are, praying and working in absolute loyalty\nfor the land of their birth or adoption, and ever beholding their peace\nin its welfare. Only a remnant shall return. But it is the national\nrejuvenation of that remnant that will open a new chapter in the annals\nof the human spirit.\n\n                                                    J. H. HERTZ, 1917.\n\n                   *       *       *       *       *\n\nFOR millions of poor and hundreds of thousands of prosperous Jews\nMr. Balfour\u2019s announcement had the serene sound of a long-expected\nMessianic message. The day that witnessed Great Britain\u2019s decision to\nstake the whole of the Empire\u2019s power in the Jewish cause is one which\ncan never be blotted out from the world\u2019s history.\n\n                                              MAXIMILIAN HARDEN, 1917.\n\n\n                       JUDAISM AND THE NEW JUDEA\n\n                                   I\n\nTHE return to Zion must be preceded by our return to Judaism.\n\n                                                  THEODOR HERZL, 1897.\n\n                   *       *       *       *       *\n\nISRAEL is a nation by reason only of his religion, by his possession of\nthe Torah.\n\n                                                    SAADYAH GAON, 933.\n\n                   *       *       *       *       *\n\nISRAEL, to the Rabbis at least, is not a nation by virtue of race\nor of certain peculiar political combinations. The brutal Torah-less\nnationalism promulgated in certain quarters would have been to them\njust as hateful as the suicidal Torah-less universalism preached in\nother quarters. And if we could imagine for a moment Israel giving\nup its allegiance to God, its Torah, and its divine institution, the\nRabbis would be the first to sign its death warrant as a nation.\n\n                                                   S. SCHECHTER, 1909.\n\n                   *       *       *       *       *\n\nWE will return to Zion as we went forth, bringing back the faith we\ncarried away with us.\n\n                                               MORDECAI M. NOAH, 1824.\n\n\n                                  II\n\nISRAEL\u2019S contribution to the common treasure of humanity will ever\nbe primarily religious. Wide sympathy, ready help, and absolute\nself-determination must therefore be accorded in the New Judea to\nJewish religious learning, Jewish religious institutions, and Jewish\nreligious life. They alone contain the secret of Israel\u2019s immortality.\nThe story of Israel\u2019s ancient kinsmen\u2015\u2015Moab, Ammon, Edom\u2015\u2015though these\nremained on their own soil, loses itself in the sands of the desert,\nwhile the story of Israel issues in eternity. Why? Israel alone had the\nTorah, and it is that which endowed him with deathlessness. And Israel\nwill remain deathless\u2015\u2015as long as Israel continues to cling to the\nTorah. Without the Torah, Israel\u2019s story will also lose itself in the\nsands of the desert, _even on its own soil_.\n\nThe New Judea must be the spiritual descendant of old Judea, and the\nmission of Judea, new or old, is first of all to be Judea.\n\n                                                    J. H. HERTZ, 1918.\n\n                   *       *       *       *       *\n\nI LIKE to think of Jewish History as standing ever at the centre point\nof its path\u2015\u2015having as much to look forward to as to look back upon;\nand the events of to-day, with their special message to Israel, must\nsurely fortify us in this view, and speed us to make good our efforts\nfor our people and for the nations.\n\n                                                    A. EICHHOLZ, 1917.\n\n\n\n\n                                  III\n\n                     THE TESTIMONY OF THE NATIONS\n\n\n             _ENGLAND, awake! awake! awake!\n                  Jerusalem thy sister calls.\n              Why wilt thou sleep the sleep of death\n                  And close her from thy ancient walls?_\n\n             _Thy hills and valleys felt her feet\n                  Gently upon their bosoms move;\n              Thy gates beheld sweet Zion\u2019s ways:\n                  Then was a time of joy and love._\n\n                                          WILLIAM BLAKE.\n\n\n                        WORLD\u2019S DEBT TO ISRAEL\n\nWE Gentiles owe our life to Israel. It is Israel who has brought us the\nmessage that God is one, and that God is a just and righteous God, and\ndemands righteousness of his children, and demands nothing else. It is\nIsrael that has brought us the message that God is our Father. It is\nIsrael who, in bringing us the divine law, has laid the foundation of\nliberty. It is Israel who had the first free institutions the world\never saw. It is Israel who has brought us our Bible, our prophets,\nour apostles. When sometimes our own unchristian prejudices flame out\nagainst the Jewish people, let us remember that all that we have and\nall that we are we owe, under God, to what Judaism has given us.\n\n                                                         LYMAN ABBOTT.\n\n                   *       *       *       *       *\n\nAT a time when the deepest night of inhumanity covered the rest of\nmankind, the religion of Israel breathed forth a spirit of love and\nbrotherhood which must fill even the stranger, if he be only willing\nto see, with reverence and admiration. Israel has given the world true\nhumanitarianism, just as it has given the world the true God.\n\n                                                  C. H. CORNILL, 1895.\n\n\n                       ISRAEL AND HIS REVELATION\n\nTHE religion of the Bible is well said to be _revealed_, because the\ngreat natural truth, that \u2018righteousness tendeth to life\u2019, is seized\nand exhibited there with such incomparable force and efficacy. All, or\nvery nearly all, the nations of mankind have recognized the importance\nof conduct, and have attributed to it a natural obligation. They,\nhowever, looked at conduct, not as something full of happiness and joy,\nbut as something one could not manage to do without. But \u2018Zion heard\nof it and rejoiced, and the daughters of Judah were _glad_, because of\nthy judgements, O Eternal!\u2019 Happiness is our being\u2019s end and aim, and\nno one has ever come near Israel in feeling, and in making others feel,\nthat to righteousness belongs happiness! As long as the world lasts,\nall who want to make progress in righteousness will come to Israel for\ninspiration, as to the people who have had the sense for righteousness\nmost glowing and strongest.\n\nThis does truly constitute for Israel a most extra-ordinary distinction.\n\u2018God hath given commandment to bless, and He hath blessed, and we\ncannot reverse it; He hath not seen iniquity in Jacob, and He hath not\nseen perverseness in Israel; the Eternal, his God, is with him.\u2019\n\n                                                 MATTHEW ARNOLD, 1875.\n\n\n                     ISRAEL, GREECE, AND ROME[38]\n\nFOR a philosophic mind there are not more than three histories of real\ninterest in the past of humanity: Greek history, the history of Israel,\nand Roman history.\n\nGreece has an exceptional past. Our science, our arts, our\nliterature, our philosophy, our political code, our maritime law,\nare of Greek origin. The framework of human culture created by Greece\nis susceptible of indefinite enlargement. Greece had only one thing\nwanting in the circle of her moral and intellectual activity, but this\nwas an important void; she despised the humble and did not feel the\nneed of a just God. Her philosophers, while dreaming of the immortality\nof the soul, were tolerant towards the iniquities of this world. Her\nreligions were merely elegant municipal playthings.\n\n... Israel\u2019s sages burned with anger over the abuses of the world.\nThe prophets were fanatics in the cause of social justice, and loudly\nproclaimed that if the world was not just, or capable of becoming so,\nit had better be destroyed\u2015\u2015a view which, if utterly wrong, led to\ndeeds of heroism and brought about a grand awakening of the forces of\nhumanity.\n\nOne other great humanizing force had to be created\u2015\u2015a force powerful\nenough to beat down the obstacles which local patriotism offered to\nthe idealistic propaganda of Greece and Judea. Rome fulfilled this\nextraordinary function. Force is not a pleasant thing to contemplate,\nand the recollections of Rome will never have the powerful attraction\nof the affairs of Greece and of Israel; but Roman history is none the\nless part and parcel of these histories, which are the pivot of all the\nrest, and which we may call providential.\n\n                                                   ERNEST RENAN, 1887.\n\n                   *       *       *       *       *\n\nNONE of the resplendent names in history\u2015\u2015Egypt, Athens, Rome\u2015\u2015can\ncompare in eternal grandeur with Jerusalem. For Israel has given to\nmankind the category of holiness. Israel alone has known the thirst\nfor social justice, and that inner saintliness which is the source of\njustice.\n\n                                                 CHARLES WAGNER, 1918.\n\n                   *       *       *       *       *\n\nAMONG the theocratic nations of the ancient East, the Hebrews seem to\nus as sober men in a world of intoxicated beings. Antiquity, however,\nheld _them_ to be the dreamers among waking folk.\n\n                                                       H. LOTZE, 1864.\n\n\n                            WHAT IS A JEW?\n\nWHAT is a Jew? This question is not at all so odd as it seems. Let us\nsee what kind of peculiar creature the Jew is, which all the rulers and\nall nations have together and separately abused and molested, oppressed\nand persecuted, trampled and butchered, burned and hanged\u2015\u2015and in spite\nof all this is yet alive! What is a Jew, who has never allowed himself\nto be led astray by all the earthly possessions which his oppressors\nand persecutors constantly offered him in order that he should change\nhis faith and forsake his own Jewish religion?\n\n_The Jew is that sacred being who has brought down from heaven the\neverlasting fire, and has illumined with it the entire world. He is the\nreligious source, spring, and fountain out of which all the rest of the\npeoples have drawn their beliefs and their religions._\n\n_The Jew is the pioneer of liberty._ Even in those olden days, when\nthe people were divided into but two distinct classes, slaves and\nmasters\u2015\u2015even so long ago had the law of Moses prohibited the practice\nof keeping a person in bondage for more than six years.\n\n_The Jew is the pioneer of civilization._ Ignorance was condemned\nin olden Palestine more even than it is to-day in civilized Europe.\nMoreover, in those wild and barbarous days, when neither life nor the\ndeath of any one counted for anything at all, Rabbi Akiba[39] did not\nrefrain from expressing himself openly against capital punishment,\na practice which is recognized to-day as a highly civilized way of\npunishment.\n\n_The Jew is the emblem of civil and religious toleration._ \u2018Love the\nstranger and the sojourner\u2019, Moses commands, \u2018because you have been\nstrangers in the land of Egypt.\u2019 And this was said in those remote\nand savage times when the principal ambition of the races and nations\nconsisted in crushing and enslaving one another. As concerns religious\ntoleration, the Jewish faith is not only far from the missionary spirit\nof converting people of other denominations, but on the contrary the\nTalmud commands the Rabbis to inform and explain to every one who\nwillingly comes to accept the Jewish religion, all the difficulties\ninvolved in its acceptance, and to point out to the would-be proselyte\nthat the righteous of all nations have a share in immortality. Of such\na lofty and ideal religious toleration not even the moralists of our\npresent day can boast.\n\n_The Jew is the emblem of eternity._ He whom neither slaughter nor\ntorture of thousands of years could destroy, he whom neither fire nor\nsword nor inquisition was able to wipe off from the face of the earth,\nhe who was the first to produce the oracles of God, he who has been for\nso long the guardian of prophecy, and who transmitted it to the rest of\nthe world\u2015\u2015such a nation cannot be destroyed. The Jew is everlasting as\nis eternity itself.\n\n                                                          LEO TOLSTOY.\n\n\n                       THE BOOK OF THE AGES[40]\n\nTHE Bible is the book of the ancient world, the book of the Middle Ages,\nand the book of modern times. Where does Homer stand compared with the\nBible? Where the Vedas or the Koran? The Bible is inexhaustible.\n\n                                                           A. HARNACK.\n\n                   *       *       *       *       *\n\n                WITHIN this awful volume lies\n                The mystery of mysteries:\n                Happiest he of human race\n                To whom God has given grace\n                To read, to fear, to hope, to pray,\n                To lift the latch, and learn the way;\n                And better had he ne\u2019er been born\n                Who reads to doubt, or reads to scorn.\n\n                                      SIR WALTER SCOTT.\n\n                   *       *       *       *       *\n\nHOW many ages and generations have brooded and wept and agonized over\nthis book! What untellable joys and ecstasies, what support to martyrs\nat the stake, from it! To what myriads has it been the shore and rock\nof safety\u2015\u2015the refuge from driving tempest and wreck! Translated into\nall languages, how it has united this diverse world! Of its thousands\nthere is not a verse, not a word, but is thick-studded with human\nemotion.\n\n                                                         WALT WHITMAN.\n\n\n                 THE BIBLE, THE EPIC OF THE WORLD[41]\n\nAPART from all questions of religious and historical import, the Bible\nis the epic of the world. It unrolls a vast panorama in which the ages\nmove before us in a long train of solemn imagery from the creation\nof the world onward. Against this gorgeous background we see mankind\nstrutting, playing their little part on the stage of history. We see\nthem taken from the dust and returning to the dust. We see the rise and\nfall of empires, we see great cities, now the hive of busy industry,\nnow silent and desolate\u2015\u2015a den of wild beasts. All life\u2019s fever is\nthere, its hopes and joys, its suffering and sin and sorrow.\n\n                                                   J. G. FRAZER, 1895.\n\n                   *       *       *       *       *\n\nWRITTEN in the East, these characters live for ever in the West;\nwritten in one province, they pervade the world; penned in rude times,\nthey are prized more and more as civilization advances; product of\nantiquity, they come home to the business and bosoms of men, women,\nand children in modern days.\n\n                                                      R. L. STEVENSON.\n\n                   *       *       *       *       *\n\nTHE Bible thoroughly known is a literature in itself\u2015\u2015the rarest and\nthe richest in all departments of thought or imagination which exists.\n\n                                                   J. A. FROUDE, 1886.\n\n\n                      THE BIBLE IN EDUCATION[42]\n\nCONSIDER the great historical fact that for three centuries this\nBook has been woven into the life of all that is best and noblest in\nEnglish history; that it has become the national epic of Britain, and\nis familiar to noble and simple, from John o\u2019 Groat\u2019s to Land\u2019s End;\nthat it is written in the noblest and purest English, and abounds in\nexquisite beauties of a merely literary form; and, finally, that it\nforbids the veriest hind who never left his village to be ignorant\nof the existence of other countries and other civilizations, and of\na great past, stretching back to the furthest limits of the oldest\nnations of the world. By the study of what other book could children\nbe so much humanized, and made to feel that each figure in that vast\nhistorical procession fills, like themselves, but a momentary space\nin the interval between the Eternities; and earns the blessings or the\ncurses of all time, according to its effort to do good and hate evil?\n\n                                                   T. H. HUXLEY, 1870.\n\n                   *       *       *       *       *\n\nTHE greater the intellectual progress of the ages, the more fully will\nit be possible to employ the Bible not only as the foundation, but as\nthe instrument, of education.\n\n                                                         J. W. GOETHE.\n\n\n                        THE BIBLE AND DEMOCRACY\n\nTHIS Bible is for the government of the people, by the people, and for\nthe people.\n\n                                 JOHN WYCLIF, _in Preface to first\n                              English Translation of the Bible_, 1384.\n\n                   *       *       *       *       *\n\nTHROUGHOUT the history of the Western world the Scriptures have been\nthe great instigators of revolt against the worst forms of clerical\nand political despotism. The Bible has been the Magna Charta of the\npoor and of the oppressed; down to modern times no State has had a\nconstitution in which the interests of the people are so largely taken\ninto account, in which the duties so much more than the privileges of\nrulers are insisted upon, as that drawn up for Israel in Deuteronomy\nand in Leviticus; nowhere is the fundamental truth that the welfare of\nthe State, in the long run, depends on the uprightness of the citizen\nso strongly laid down.... The Bible is the most democratic book in the\nworld.\n\n                                                   T. H. HUXLEY, 1892.\n\n                   *       *       *       *       *\n\nWHERE there is no reverence for the Bible, there can be no true\nrefinement of manners.\n\n                                                         F. NIETZSCHE.\n\n\n                          THE HEBREW LANGUAGE\n\nA QUIVER full of steel arrows, a cable with strong coils, a trumpet of\nbrass crashing through the air with two or three sharp notes\u2015\u2015such is\nthe Hebrew language. The letters of its books are not to be many, but\nthey are to be letters of fire. A language of this sort is not destined\nto say much, but what it does is beaten out upon an anvil. It is to\npour floods of anger and utter cries of rage against the abuses of the\nworld, calling the four winds of heaven to the assault of the citadels\nof evil. Like the jubilee horn of the sanctuary it will be put to\nno profane use; but it will sound the notes of the holy war against\ninjustice and the call of the great assemblies; it will have accents\nof rejoicing, and accents of terror; it will become the trumpet of\njudgement.\n\n                                                   ERNEST RENAN, 1887.\n\n\n                            REBECCA\u2019S HYMN\n\n            WHEN Israel, of the Lord beloved,\n                Out from the land of bondage came,\n            Her fathers\u2019 God before her moved,\n                An awful guide in smoke and flame.\n            By day, along the astonished lands,\n                The cloudy pillar glided slow;\n            By night, Arabia\u2019s crimsoned sands\n                Returned the fiery column\u2019s glow.\n\n            There rose the choral hymn of praise,\n                And trump and timbrel answered keen,\n            And Zion\u2019s daughters poured their lays,\n                With priest\u2019s and warrior\u2019s voice between.\n            No portents now our foes amaze,\n                Forsaken Israel wanders lone;\n            Our fathers would not know Thy ways,\n                And Thou hast left them to their own.\n\n            But present still, though now unseen!\n                When brightly shines the prosperous day.\n            Be thoughts of Thee a cloudy screen\n                To temper the deceitful ray.\n            And oh, when stoops on Judah\u2019s path\n                In shade and storm the frequent night,\n            Be Thou, long-suffering, slow to wrath,\n                A burning and a shining light!\n\n            Our harps we left by Babel\u2019s streams,\n                The tyrant\u2019s jest, the Gentile\u2019s scorn;\n            No censer round our altar beams,\n                And mute are timbrel, harp, and horn.\n            But Thou hast said, \u2018The blood of goat,\n                The flesh of rams, I will not prize;\n            A contrite heart, a humble thought,\n                Are Mine accepted sacrifice\u2019.\n\n                                    SIR WALTER SCOTT, 1820.\n\n\n                               MOSES[43]\n\nTO lead into freedom a people long crushed by tyranny; to discipline\nand order such a mighty host; to harden them into fighting men, before\nwhom warlike tribes quailed and walled cities went down; to repress\ndiscontent and jealousy and mutiny; to combat reactions and reversions;\nto turn the quick, fierce flame of enthusiasm to the service of a\nsteady purpose, require some towering character\u2015\u2015a character blending\nin highest expression the qualities of politician, patriot, philosopher,\nand statesman\u2015\u2015the union of the wisdom of the Egyptians with the\nunselfish devotion of the meekest of men.\n\nThe striking differences between Egyptian and Hebrew polity are not of\nform, but of essence. The tendency of the one is to subordination and\noppression; of the other, to individual freedom. Strangest of recorded\nbirth! From the strongest and most splendid despotism of antiquity\ncomes the freest republic. From between the paws of the rock-hewn\nSphinx rises the genius of human liberty, and the trumpets of the\nExodus throb with the defiant proclamation of the rights of man.\n\nThe Hebrew commonwealth was based upon the individual\u2015\u2015a commonwealth\nwhose ideal it was that every man should sit under his own vine and\nfig-tree, with none to vex him or make him afraid; a commonwealth in\nwhich none should be condemned to ceaseless toil; in which, for even\nthe bond slave there should be hope; in which, for even the beast of\nburden there should be rest. It is not the protection of property,\nbut the protection of humanity, that is the aim of the Mosaic code.\nIts Sabbath day and Sabbath year secure, even to the lowliest, rest\nand leisure. With the blast of the jubilee trumpets the slave goes\nfree, and a re-division of the land secures again to the poorest his\nfair share in the bounty of the common Creator. The reaper must leave\nsomething for the gleaner; even the ox cannot be muzzled as he treadeth\nout the corn. Everywhere, in everything, the dominant idea is that of\nour homely phrase\u2015\u2015\u2018Live and let live.\u2019\n\nThat there is one day in the week that the working man may call his\nown, one day in the week on which the hammer is silent and the loom\nstands idle, is due, through Christianity, to Judaism\u2015\u2015to the code\npromulgated in the Sinaitic wilderness. And who that considers the\nwaste of productive forces can doubt that modern society would be not\nmerely happier, but richer, had we received as well as the Sabbath\nday the grand idea of the Sabbath year, or, adapting its spirit to our\nchanged conditions, secured in another way an equivalent reduction of\nworking hours.\n\nIt is in these characteristics of the Mosaic institutions that, as\nin the fragments of a Colossus, we may read the greatness of the mind\nwhose impress they bear\u2015\u2015of a mind in advance of its surroundings, in\nadvance of its age; of one of those star souls that dwindle not with\ndistance, but, glowing with the radiance of essential truth, hold their\nlight while institutions and languages and creeds change and pass.\n\nLeader and servant of men! Law-giver and benefactor! Toiler towards\nthe Promised Land seen only by the eye of faith! Type of the high\nsouls who in every age have given to earth its heroes and its martyrs,\nwhose deeds are the precious possession of the race, whose memories are\nits sacred heritage! With whom among the founders of Empire shall we\ncompare him?\n\nTo dispute about the inspiration of such a man were to dispute about\nwords. From the depths of the Unseen such characters must draw their\nstrength; from fountains that flow only from the pure in heart must\ncome their wisdom. Of something more real than matter; of something\nhigher than the stars; of a light that will endure when suns are dead\nand dark; of a purpose of which the physical universe is but a passing\nphrase, such lives tell.\n\n                                                   HENRY GEORGE, 1884.\n\n\n                          THE BURIAL OF MOSES\n\n              BY Nebo\u2019s lonely mountain,\n                  On this side Jordan\u2019s wave,\n              In a vale in the land of Moab,\n                  There lies a lonely grave.\n              But no man built that sepulchre,\n                  And no man saw it e\u2019er;\n              For the angels of God upturned the sod\n                  And laid the dead man there.\n\n              That was the grandest funeral\n                  That ever passed on earth;\n              Yet no man heard the trampling,\n                  Or saw the train go forth:\n              Noiselessly as the daylight\n                  Comes when the night is done,\n              And the crimson streak on ocean\u2019s cheek\n                  Grows into the great sun.\n\n              Perchance the bald old eagle\n                  On grey Beth-peor\u2019s height\n              Out of his rocky eyrie\n                  Looked on the wondrous sight;\n              Perchance the lion stalking\n                  Still shuns that hallowed spot;\n              For beast and bird have seen and heard\n                  That which man knoweth not.\n\n              This was the bravest warrior\n                  That ever buckled sword;\n              This the most gifted poet\n                  That ever breathed a word;\n              And never earth\u2019s philosopher\n                  Traced with his golden pen\n              On the deathless page truths half so sage\n                  As he wrote down for men.\n\n                                        C. F. ALEXANDER.\n\n\n                           ISRAEL\u2019S PSALTER\n\nAT no period throughout the whole range of Jewish history has the\npoetic voice been mute. Every great fact throughout its entire course,\nright down to modern times, has left its impress on the Synagogue\nliturgy. Jewish poetry is the mirror of Jewish national life, and\npoetic utterance a divine instinct of the Jewish mind. For to the\nHebrew, poetry was both prayer and praise, and alike in mercy and\naffliction the poet\u2019s words became for the Hebrew the medium of direct\ncommunion with the Divine. Adoration can rise no higher than we find it\nin the Psalter.\n\n                                                    JOHN E. DOW, 1890.\n\n                   *       *       *       *       *\n\nTHE ancient psalm still keeps its music, and this is but the outer\nsign of its spiritual power, which remains as near and intimate to our\nneeds, human and divine, as in David\u2019s day. So, indeed, it seems to\nhave remained through all the centuries\u2015\u2015the one body of poetry which\nhas gone on, apart from the change of races and languages, speaking\nwith a voice of power to the hearts of men.\n\n                                                    ERNEST RHYS, 1895.\n\n                   *       *       *       *       *\n\nTHE Psalms resound, and will continue to resound, as long as there\nshall be men created in the image of God, in whose hearts the sacred\nfire of religion shines and glows; for they are religion itself put\ninto speech.\n\n                                                  C. H. CORNILL, 1897.\n\n\n                       THE PSALMS IN HUMAN LIFE\n\nABOVE the couch of David, according to Rabbinical tradition, there hung\na harp. The midnight breeze, as it rippled over the strings, made such\nmusic that the poet king was constrained to rise from his bed, and till\nthe dawn flushed the eastern skies he wedded words to the strains. The\npoetry of that tradition is condensed in the saying that the Book of\nPsalms contains the whole music of the heart of man, swept by the hand\nof his Maker. In it are gathered the lyrical burst of his tenderness,\nthe moan of his penitence, the pathos of his sorrow, the triumph of his\nvictory, the despair of his defeat, the firmness of his confidence, the\nrapture of his assured hope.\n\nThe Psalms express in exquisite words the kinship which every\nthoughtful human heart craves to find with a supreme, unchanging,\nloving God, who will be to him a protector, guardian, and friend. They\ntranslate into speech the spiritual passion of the loftiest genius;\nthey also utter, with the beauty born of truth and simplicity, the\ninarticulate and humble longings of the unlettered peasant. They alone\nhave known no limitations to a particular age, country, or form of\nfaith. In the Psalms the vast hosts of suffering humanity have found\nthe deepest expression of their hopes and fears.\n\n                                                 R. E. PROTHERO, 1903.\n\n\n                    THE SPACIOUS FIRMAMENT ON HIGH\n                              (PSALM 19)\n\n              The spacious firmament on high,\n              With all the blue ethereal sky,\n              And spangled heavens, a shining frame,\n              Their great Original proclaim.\n              Th\u2019 unwearied sun from day to day\n              Does his Creator\u2019s power display,\n              And publishes to every land\n              The work of an Almighty hand.\n\n              Soon as the evening shades prevail,\n              The moon takes up the wondrous tale;\n              And nightly to the list\u2019ning earth,\n              Repeats the story of her birth:\n              Whilst all the stars that round her burn,\n              And all the planets in their turn,\n              Confirm the tidings as they roll,\n              And spread the truth from pole to pole.\n\n              What though in solemn silence all\n              Move round the dark terrestrial ball?\n              What though nor real voice nor sound\n              Amid their radiant orbs be found?\n              In reason\u2019s ear they all rejoice,\n              And utter forth a glorious voice;\n              For ever singing as they shine,\n              \u2018The hand that made us is divine.\u2019\n\n                                    JOSEPH ADDISON, 1719.\n\n\n                    \u2018O GOD, OUR HELP IN AGES PAST\u2019\n                              (PSALM 90)\n\n                O GOD, our help in ages past,\n                    Our hope for years to come,\n                Our shelter from the stormy blast,\n                    And our eternal home;\n\n                Beneath the shadow of Thy Throne\n                    Thy saints have dwelt secure;\n                Sufficient is Thine arm alone,\n                    And our defence is sure.\n\n                Before the hills in order stood,\n                    Or earth received her frame,\n                From everlasting Thou art God,\n                    To endless years the same.\n\n                A thousand ages in Thy sight\n                    Are like an evening gone;\n                Short as the watch that ends the night\n                    Before the rising sun.\n\n                Time, like an ever-rolling stream,\n                    Bears all its sons away;\n                They fly, forgotten, as a dream\n                    Dies at the opening day.\n\n                O God, our help in ages past,\n                    Our hope for years to come,\n                Be Thou our guard while troubles last,\n                    And our eternal home.\n\n                                        ISAAC WATTS, 1719.\n\n\n              THE LIVING POWER OF THE JEWISH PROPHETS[44]\n\nTHE moral feelings of men have been deepened and strengthened, and also\nsoftened, and almost created, by the Jewish prophets. In modern times\nwe hardly like to acknowledge the full force of their words, lest they\nshould prove subversive to society. And so we explain them away or\nspiritualize them, and convert what is figurative into what is literal,\nand what is literal into what is figurative. And still, after all our\ninterpretation or misinterpretation, whether due to a false theology or\nan imperfect knowledge of the original language, the force of the words\nremains, and a light of heavenly truth and love streams from them even\nnow more than 2,500 years after they were first uttered.\n\n                                                      BENJAMIN JOWETT.\n\n                   *       *       *       *       *\n\nONE lesson, and only one, history may be said to repeat with\ndistinctness, that the world is built somehow on moral foundations;\nthat in the long run it is well with the good; in the long run it is\nill with the wicked. But this is no science; it is no more than the old\ndoctrine taught long ago by the Hebrew prophets.\n\n                                                   J. A. FROUDE, 1889.\n\n\n                          THE BOOK OF JONAH.\n\nAN involuntary smile passes over one\u2019s features at the mention of the\nname of Jonah. For the popular conception sees nothing in this book but\na silly tale exciting us to derision. I have read the Book of Jonah at\nleast a hundred times, and I will publicly avow that I cannot even now\ntake up this marvellous book, nay, nor even speak of it, without the\ntears rising to my eyes and my heart beating higher. This apparently\ntrivial book is one of the deepest and grandest that was ever written,\nand I should like to say to every one who approaches it, \u2018Take off thy\nshoes, for the place whereon thou standest is holy ground\u2019.\n\nJonah receives from God the command to go to Nineveh to proclaim the\njudgement, but he rose to flee from the presence of the Lord by ship\nunto Tarshish in the far west. From the very beginning of the narrative,\nthe genuine and loyal devotion of the heathen seamen is placed in\nintentional and exceedingly powerful contrast to the behaviour of the\nprophet\u2015\u2015they are the sincere believers: he is the only heathen on\nboard. After Jonah has been saved from storm and sea by the fish, he\nagain receives the command to go to Nineveh. He obeys; and, wonderful\nto relate, scarcely has the strange preacher traversed the third part\nof the city crying out his warning, than the whole of Nineveh proclaim\na fast and put on sackcloth. The people of Nineveh believed the words\nof the preacher and humiliated themselves before God; therefore, the\nground and motive of the Divine judgement ceased to exist: \u2018God\nrepented of the evil that He thought to do them, and He did it not\u2019.\nNow comes the fourth chapter, on account of which the whole book was\nwritten, and which cannot be replaced by paraphrase.\n\n\u2018But it\u2019 [i.e. God\u2019s determining not to destroy Nineveh because of its\nsincere repentance] \u2018displeased Jonah exceedingly, and he was angry.\nAnd he prayed unto the Lord, and said, I pray thee, O Lord, was not\nthis my saying, when I was yet in my country? Therefore I hasted to\nflee unto Tarshish: for I knew that Thou art a gracious God, and full\nof compassion, slow to anger, and plenteous in mercy, and repentest\nThee of the evil. Therefore now, O Lord, take, I beseech Thee, my life\nfrom me; for it is better for me to die than to live. And the Lord said,\nDoest thou well to be angry? Then Jonah went out of the city, and sat\non the east side of the city, and there made him a booth, and sat under\nit in the shadow, till he might see what would become of the city. And\nthe Lord God prepared a gourd and made it to come up over Jonah, that\nit might be a shadow over his head, to deliver him from his evil case.\nSo Jonah was exceedingly glad because of the gourd. But God prepared\na worm when the morning rose the next day, and it smote the gourd that\nit withered. And it came to pass, when the sun arose, that God prepared\na sultry east wind; and the sun beat upon the head of Jonah, that he\nfainted, and requested for himself that he might die, and said, It is\nbetter for me to die than to live. And God said to Jonah, Doest thou\nwell to be angry for the gourd? And he said, I do well to be angry even\nunto death. And the Lord said, Thou hast had pity on the gourd, for the\nwhich thou hast not laboured, neither madest it grow; which came up in\na night and perished in a night; and should not I have pity on Nineveh,\nthat great city; wherein are more than sixscore thousand persons that\ncannot discern between their right hand and their left hand; and also\nmuch cattle\u2019?\n\nWith this question the book closes. More simply, as something quite\nself-evident, and therefore more sublimely and touchingly, the truth\nwas never spoken in the Hebrew Scriptures that God, as Creator of the\nwhole earth, must also be the God and Father of the entire world, in\nwhose loving, kind, and fatherly heart all men are equal, before whom\nthere is no difference of nation and creed, but only men, whom He has\ncreated in His own image.[45]\n\n                                                  C. H. CORNILL, 1894.\n\nI AM convinced that the Bible becomes ever more beautiful the more it\nis understood.\n\n                                                         J. W. GOETHE.\n\n\n                                  JOB\n\nI CALL the Book of Job one of the grandest things ever written with\npen ... a noble book, all men\u2019s book! There is nothing, I think, in the\nBible or out of it, of equal literary merit.\n\n                                                           T. CARLYLE.\n\n                   *       *       *       *       *\n\nTHIS extraordinary book\u2015\u2015a book of which it is to say little to call\nit unequalled of its kind, and which will one day, perhaps, when it is\nallowed to stand on its own merits, be seen towering up alone, far away\nabove all the poetry of the world.\n\n                                                   J. A. FROUDE, 1885.\n\n\n                             ECCLESIASTES\n\nTHE old cycles are for ever renewed, and it is no paradox that he who\nwould advance can never cling too close to the past. _The thing that\nhas been is the thing that will be again_; if we realize that, we may\navoid many of the disillusions, miseries, insanities that for ever\naccompany the throes of new birth. Set your shoulder joyously to the\nworld\u2019s wheel; you may spare yourself some unhappiness if, beforehand,\nyou slip the Book of Ecclesiastes beneath your arm.\n\n                                                       HAVELOCK ELLIS.\n\n\n                        THE BOOK OF ESTHER[46]\n\nWITHIN it burn a lofty independence and a genuine patriotism.\n\nThe story of Esther, glorified by the genius of Handel and sanctified\nby the piety of Racine, not only affords material for the noblest and\ngentlest of meditations, but is a token that in the daily events\u2015\u2015the\nunforeseen chances\u2015\u2015of life, in little unremembered acts, God is surely\npresent.\n\nWhen Esther nerved herself to enter, at the risk of her life, the\npresence of Ahasuerus\u2015\u2015\u2018I will go in unto the king, and if I perish\nI perish\u2019\u2015\u2015when her patriotic feeling vented itself in that noble cry,\n\u2018How can I endure to see the evil that shall come unto my people? or\nhow can I endure to see the destruction of my kindred\u2019?\u2015\u2015she expressed,\nalthough she never named the name of God, a religious devotion as\nacceptable to Him as that of Moses and David.\n\n                                                  A. P. STANLEY, 1876.\n\n                   *       *       *       *       *\n\n                WE search the world for truth; we cull\n                The good, the pure, the beautiful\n                From graven stone and written scroll,\n                From all old flower-fields of the soul;\n                And, weary seekers of the best,\n                We come back laden from our quest,\n                To find that all the sages said\n                Is in the Book our mothers read.\n\n                                          J. G. WHITTIER.\n\n\n                            THE TALMUD[47]\n\nTHE Talmud, which was as a second life to the men of the Ghetto,\nwas not only a book of philosophy or devotion, it was a reservoir\nof national life; it was the faithful mirror of the civilization of\nBabylon and Judea, and, at the same time, a magical phantasmagoria of\nall the wild dreams, the fables, the legends, the scraps of science\nmore or less exact, the reveries, the audacious theories discovered by\nthe Wandering Jew in his endless travels. Every generation of Judaism\nhad accumulated its facts and fancies there. Even the Bible itself did\nnot come so close to the daily life of the Ghetto as the Talmud and the\nMishna. The Bible was a thing eternal, apart, unchanging. The Talmud\nwas a daily companion, living, breathing, contemporary, with a hundred\nremedies for a hundred needs. A nation persecuted, lives through its\ntime of stress rather by its commentaries than by its Scriptures.\nIn the Ghetto the Talmud was a door into the ideal always open. When\nthe Christians burned the Jews they did no enduring harm to Judaism,\nfor martyrdom purifies and strengthens every cause. But when they\nsequestrated every copy of the Talmud that fraud or force could\ndiscover, and burned the spiritual bread of a devoted people upon\nthe public square, they committed an irreparable injury; for, by\nwithdrawing its ideal, they debased the population of the Ghetto.\n\n                                            A. MARY F. ROBINSON, 1892.\n\n\n                     THE HUMANITY OF JEWISH WISDOM\n\nIN my early youth I read\u2015\u2015I have forgotten where\u2015\u2015the words of the\nancient Jewish sage\u2015\u2015Hillel, if I remember rightly: \u2018If thou art not\nfor thyself, who will be for thee? But if thou art for thyself alone,\nwherefore art thou\u2019?[48]\n\nThe inner meaning of these words impressed me with its profound wisdom,\nand I interpreted them for myself in this manner: I must actively take\ncare of myself, that my life should be better, and I must not impose\nthe care of myself on other people\u2019s shoulders; but if I am going to\ntake care of myself alone, of nothing but my own personal life, it will\nbe useless, ugly, meaningless. This thought ate its way deep into my\nsoul, and I say now with conviction: Hillel\u2019s wisdom served as a strong\nstaff on my road, which was neither even nor easy.\n\nI believe that Jewish wisdom is more all-human and universal than\nany other; and this not only because of its immemorial age, not\nonly because it is the firstborn, but also because of the powerful\nhumaneness that saturates it, because of its high estimate of man.\n\n                                                    MAXIM GORKY, 1916.\n\n\n                           THE PHARISEES[49]\n\nOF all the strange ironies of history, perhaps the strangest is that\n\u2018Pharisee\u2019 is current as a term of reproach among the theological\ndescendants of that sect of Nazarenes who, without the martyr spirit\nof those primitive Puritans, would never have come into existence.\n\n                                                         T. H. HUXLEY.\n\n                   *       *       *       *       *\n\nTHE Pharisees built up religious individualism and a purely spiritual\nworship; they deepened the belief in a future life; they championed\nthe cause of the laity against an exclusive priesthood; they made the\nScriptures the possession of the people, and in the weekly assemblages\nof the Synagogue they preached to them the truths and hopes of religion\nout of the Sacred Books.... The Pharisees consistently strove to bring\nlife more and more under the dominion of religious observance. By\ncarefully formed habits, by the ceremonial of religious observances,\nreligious ideas and sanctions could be impressed upon the people\u2019s mind\nand heart. But the outward was subordinated to the inward.\n\n                                                CANON G. H. BOX, 1911.\n\n                   *       *       *       *       *\n\nPHARISAISM in history has had a hard fate. For there has seldom been\nfor Christians the opportunity to know what Pharisaism really meant,\nand perhaps still more seldom the desire to use that opportunity.\nIs then the Christian religion so weak that it must be advocated by\nblackening the character of its oldest rival?\n\n                                             R. TRAVERS HERFORD, 1912.\n\n\n                        THE JEWISH PRAYER BOOK\n\nWHEN we come to view the half-dozen or so great Liturgies of the world\npurely as religious documents, and to weigh their value as devotional\nclassics, the incomparable superiority of the Jewish convincingly\nappears. The Jewish Liturgy occupies its pages with the One Eternal\nLord; holds ever true, confident, and direct speech with Him; exhausts\nthe resources of language in songs of praise, in utterances of loving\ngratitude, in rejoicing at His nearness, in natural outpourings of\ngrief for sin; never so much as a dream of intercessors or of hidings\nfrom His blessed punishments; and, withal, such a sweet sense of the\ndivine accessibility every moment to each sinful, suffering child of\nearth. Where shall one find a hymn of universal faith like the Adon\nOlam, of mystical beauty like the Hymn of Glory[50]; or services so\nsolemn, touching, and tender as those appointed for Yom Kippur? Compare\nthe misery, gloom, and introspection surrounding other requiem and\nfuneral services, with the chastened, dignified sobriety of the Hebrew\nprayer for the dying,[51] and the healthy, cheerful manliness of the\nMourner\u2019s Kaddish.\n\nAgain, there is most refreshing silence in regard to life-conditions\nafter death. Neither is there any spiteful condemnation of the\nfollowers of other faiths; the Jew is singularly free from narrow\nintolerance.\n\nCertainly the Jew has cause to thank God, and the fathers before him,\nfor the noblest Liturgy the annals of faith can show.\n\n                                                   G. E. BIDDLE, 1907.\n\n\n                          IN A SYNAGOGUE[52]\n\nDERONDA gave himself up to that strongest effect of chanted liturgies\nwhich is independent of detailed verbal meaning. The most powerful\nmovement of feeling with a liturgy is the prayer which seeks for\nnothing special, but is a yearning to escape from the limitations\nof our own weakness and an invocation of all Good to enter and abide\nwith us; or else a self-oblivious lifting up of gladness, a \u2018Gloria in\nexcelsis\u2019 that such Good exists; both the yearning and the exultation\ngathering their utmost force from the sense of communion in a form\nwhich has expressed them both for long generations of struggling\nfellow-men. The Hebrew liturgy, like others, has its transitions of\nlitany, lyric proclamation, dry statement, and blessing; but this\nevening all were one for Deronda; the chant of the Chazan\u2019s or Reader\u2019s\ngrand wide-ranging voice with its passage from monotony to sudden\ncries, the outburst of sweet boys\u2019 voices from the little choir, the\ndevotional swaying of men\u2019s bodies backwards and forwards, the very\ncommonness of the building and shabbiness of the scene where a national\nfaith, which had penetrated the thinking of half the world, had moulded\nthe splendid forms of that world\u2019s religion, was finding a remote,\nobscure echo\u2015\u2015all were blent for him as one expression of a binding\nhistory, tragic and yet glorious.\n\n                                                   GEORGE ELIOT, 1876.\n\n\n                   THE TORCH OF JEWISH LEARNING[53]\n\nLEARNING was for two thousand years the sole claim to distinction\nrecognized by Israel. \u2018The scholar\u2019, says the Talmud, \u2018takes precedence\nover the king.\u2019 Israel remained faithful to this precept throughout\nall her humiliations. Whenever, in Christian or Moslem lands, a hostile\nhand closed her schools, the rabbis crossed the seas to reopen their\nacademies in a distant country. Like the legendary Wandering Jew,\nthe flickering torch of Jewish scholarship thus passed from East to\nWest, from North to South, changing every two or three hundred years\nfrom one country to another. Whenever a royal edict commanded them to\nleave, within three months, the country in which their fathers had been\nburied and their sons had been born, the treasure which the Jews were\nmost anxious to carry away with them was their books. Among all the\n_autos-da-f\u00e9_ which the daughter of Zion has had to witness, none has\ncost her such bitter tears as those flames which, during the Middle\nAges, greedily consumed the scrolls of the Talmud.\n\n                                              A. LEROY BEAULIEU, 1893.\n\n\n                        DURING THE CRUSADES[54]\n\nIN the little town Tiberias, on the shore of the Lake of Gennesaret,\nsat the old Jew Eleazar, with his family, prepared to celebrate the\nPassover. It was the fourteenth day of the month Nisan of the year 1089.\n\nAfter the head of the family had washed his hands, he blessed the gifts\nof God, drank some wine, took some of the bitter herbs, and ate and\ngave to the others. After that, the second cup of wine was served, and\nthe youngest son of the house asked, according to the sacred custom,\n\u2018What is the meaning of this feast?\u2019\n\nThe father answered: \u2018The Lord brought us with a strong hand out of\nthe Egyptian bondage\u2019. Thereafter a blessing was pronounced on the\nunleavened bread, and they sat down to eat. The old Eleazar spoke of\npast times, and contrasted them with the present: \u2018Man born of woman\nlives but a short time, and is full of trouble; he cometh up like a\nflower, and is cut down; he fleeth hence like a shadow, and continueth\nnot. A stranger and a sojourner is he upon earth, and therefore he\nshould be always ready for his journey as we are, this holy evening.\u2019\n\nThe eldest son, Jacob, who had come home in the evening after a journey,\nseemed to wish to say something, but did not venture to do so till the\nfourth and last cup was drunk.\n\n\u2018Now, Jacob\u2019, said Eleazar, \u2018you want to talk. You come from a journey,\nthough somewhat late, and have something new to tell us. Hush! I hear\nsteps in the garden!\u2019\n\nAll hurried to the window, for they lived in troublous times; but, as\nno one was to be seen outside, they sat down again at the table.\n\n\u2018Speak, Jacob\u2019, Eleazar said again.\n\n\u2018I come from Antioch, where the Crusaders are besieged by Kerboga, the\nEmir Mosul. Famine has raged among them, and of three hundred thousand\nGoyim, only twenty thousand remain.\u2019\n\n\u2018What had they to do here?\u2019\n\n\u2018Now, on the roads, they are talking of a new battle which the Goyim\nhave won, and they believe that the Crusaders will march straight on\nJerusalem.\u2019\n\n\u2018Well, they won\u2019t come here.\u2019\n\n\u2018They won\u2019t find the way, unless there are traitors.\u2019\n\n\u2018The Christians are misguided, and their doctrine is folly. They\nbelieve the Messiah has come, although the world is like a hell, and\nmen resemble devils! And it ever gets worse....\u2019\n\nThen the door was flung open, and on the threshold appeared a little\nman, emaciated as a skeleton, with burning eyes\u2015\u2015Peter the Hermit.\nHe was clothed in rags, carried a cross in his hands, and bore a red\ncross-shaped sign on his shoulder.\n\n\u2018Are you Christians?\u2019 he asked.\n\n\u2018No\u2019, answered Eleazar, \u2018we are of Israel.\u2019\n\n\u2018Out with you!\u2015\u2015down to the lake and be baptized, or you will die the\ndeath!\u2019\n\nThen Eleazar turned to the Hermit, and cried, \u2018No! I and my house will\nserve the Lord, as we have done this holy evening according to the law\nof our fathers. We suffer for our sins, that is true, but you, godless,\ncursed man, pride not yourself on your power, for you have not yet\nescaped the judgement of Almighty God.\u2019\n\nThe Hermit had gone out to his followers. Those within the house closed\nthe window-shutters and the door.\n\nThere was a cry without: \u2018Fire the house!\u2019\n\n\u2018Let us bless God, and die!\u2019 said Eleazar, and none of them hesitated.\nEleazar spoke: \u2018I know that my Redeemer liveth, and that He will stand\nat the latter day upon the earth. And when I am free from my flesh, I\nshall see God. Him shall I see and not another, and for that my soul\nand my heart cry out.\u2019\n\nThe mother had taken the youngest son in her arms, as though she wished\nto protect him against the fire which now seized on the wall.\n\nThen Eleazar began the Song of the Three Children[55] in the fire, and\nwhen they came to the words,\n\n                 \u2018O thank the Lord, for He is good,\n                  And His mercy endureth for ever\u2019,\n\ntheir voices were choked, and they ended their days like the Maccabees.\n\n                                              AUGUST STRINDBERG, 1907.\n\n\n         THE EXPULSION FROM SPAIN AND PORTUGAL, 1492\u20121497[56]\n\nTHE persecution of the Jewish race dates from the very earliest period\nin which Christianity obtained the direction of the civil powers; and\nthe hatred of the Jews was for many centuries a faithful index of the\npiety of the Christians.\n\nInsulted, plundered, hated, and despised by all Christian nations,\nbanished from England by Edward I, and from France by Charles VI,\nthey found in the Spanish Moors rulers who were probably not without\na special sympathy for a race whose pure monotheism formed a marked\ncontrast to the scarcely disguised polytheism of the Spanish Catholics;\nand Jewish learning and Jewish genius contributed very largely to\nthat bright but transient civilization which radiated from Toledo\nand Cordova, and exercised so salutary an influence upon the belief\nof Europe. But when, in an ill-omened hour, the Cross supplanted the\nCrescent on the heights of the Alhambra, this solitary refuge was\ndestroyed, the last gleam of tolerance vanished from Spain, and the\nexpulsion of the Jews was determined.\n\nThis edict was immediately due to the exertions of Torquemada; but\nits ultimate cause is to be found in that steadily increasing popular\nfanaticism which made it impossible for the two races to exist together.\nIn 1390, about a hundred years before the conquest of Granada, the\nCatholics of Seville being excited by the eloquence of a great preacher,\nnamed Hernando Martinez, had attacked the Jews\u2019 quarter, and murdered\n4,000 Jews, Martinez himself presiding over the massacre. About a year\nlater, and partly through the influence of the same eminent divine,\nsimilar scenes took place at Valentia, Cordova, Burgos, Toledo, and\nBarcelona ... and more than once during the fifteenth century. At\nlast the Moorish war, which had always been regarded as a crusade, was\ndrawing to a close, the religious fervour of the Spanish rose to the\nhighest point, and the Inquisition was established as its expression.\nNumbers of converted Jews were massacred; others, who had been baptized\nduring past explosions of popular fury, fled to the Moors, in order to\npractise their rites, and at last, after a desperate resistance, were\ncaptured and burnt alive. The clergy exerted all their energies to\nproduce the expulsion of the entire race, and to effect this object all\nthe old calumnies were revived, and two or three miracles invented.\n\nIt must be acknowledged that history relates very few measures that\nproduced so vast an amount of calamity. In three short months, all\nunconverted Jews were obliged, under pain of death, to abandon the\nSpanish soil. Multitudes, falling into the hands of the pirates, who\nswarmed around the coast, were plundered of all they possessed and\nreduced to slavery; multitudes died of famine or of plague, or were\nmurdered or tortured with horrible cruelty by the African savages.\nAbout 80,000 took refuge in Portugal, relying on the promise of the\nking. Spanish priests lashed the Portuguese into fury, and the king\nwas persuaded to issue an edict which threw even that of Isabella into\nthe shade. All the adult Jews were banished from Portugal; but first\nof all their children below the age of fourteen were taken from them\nto be educated as Christians. Then, indeed, the cup of bitterness was\nfilled to the brim. The serene fortitude with which the exiled people\nhad borne so many and such grievous calamities gave way, and was\nreplaced by the wildest paroxysms of despair. When at last, childless\nand broken-hearted, they sought to leave the land, they found that\nthe ships had been purposely detained, and the allotted time, having\nexpired, they were reduced to slavery and baptized by force. A great\npeal of rejoicing filled the Peninsula, and proclaimed that the triumph\nof the Spanish priests was complete.\n\nCertainly the heroism of the defenders of every other creed fades into\ninsignificance before this martyr people, who for thirteen centuries\nconfronted all the evils that the fiercest fanaticism could devise,\nenduring obloquy and spoliation and the violation of the dearest ties,\nand the infliction of the most hideous sufferings, rather than abandon\ntheir faith.\n\nPersecution came to the Jewish nation in its most horrible forms, yet\nsurrounded by every circumstance of petty annoyance that could destroy\nits grandeur, and it continued for centuries their abiding portion. But\nabove all this the genius of that wonderful people rose supreme. While\nthose around them were grovelling in the darkness of besotted ignorance;\nwhile juggling miracles and lying relics were the themes on which\nalmost all Europe was expatiating; while the intellect of Christendom,\nenthralled by countless superstitions, had sunk into a deadly torpor,\nin which all love of inquiry and all search for truth were abandoned,\nthe Jews were still pursuing the path of knowledge, amassing learning,\nand stimulating progress with the same unflinching constancy that they\nmanifested in their faith. They were the most skilful physicians, the\nablest financiers, and among the most profound philosophers.\n\n                                                 W. E. H. LECKY, 1865.\n\n\n                   A PROTEST AGAINST THE AUTO-DA-F\u00c9\n                     OF SEPTEMBER 20, 1761, LISBON\n\nWHAT was their crime? Only that they were born. They were born\nIsraelites, they celebrated Pesach; that is the only reason that the\nPortuguese burnt them. Would you believe that while the flames were\nconsuming these innocent victims, the inquisitors and the other savages\nwere chanting _our_ prayers? These pitiless monsters were invoking\nthe God of mercy and kindness, the God of pardon, while committing\nthe most atrocious and barbarous crime, while acting in a way which\ndemons in their rage would not use against their brother demons.\nYour madness goes so far as to say that we are scattered because our\nfathers condemned to death him whom you worship. O ye pious tigers,\nye fanatical panthers, who despise your sect so much that you have no\nbetter way of supporting it than by executioners, cannot you see that\nit was only the Romans who condemned him? We had not, at that time, the\nright to inflict death; we were governed by Quirinus, Varus, Pilate.\nNo crucifixion was practised among us. Not a trace of that form of\npunishment is to be found. Cease, therefore, to punish a whole nation\nfor an event for which it cannot be responsible. Would it be just to\ngo and burn the Pope and all the Monsignori at Rome to-day because the\nfirst Romans ravished the Sabines and pillaged the Samnites?\n\nO God, who hast created us all, who desirest not the misfortune of Thy\ncreatures, God, Father of all, God of mercy, accomplish Thou that there\nbe no longer on this globe, on this least of all the worlds, either\nfanatics or persecutors. Amen.\n\n                                               F. M. A. VOLTAIRE,\n                                          _in \u2018Sermon du Rabin Akib\u2019_.\n\n\n                 THE BIBLE IN ELIZABETHAN ENGLAND[57]\n\nNO greater moral change ever passed over a nation than passed over\nEngland during the years of the reign of Elizabeth. England became the\npeople of a book, and that book was the Bible. It was read in churches,\nand it was read at home, and everywhere its words, as they fell on\nears which custom had not deadened to their force and beauty, kindled\na startling enthusiasm. As a mere literary monument, the English\nVersion of the Bible remains the noblest example of the English tongue,\nwhile its perpetual use made it from the instant of its appearance the\nstandard of our language. But far greater than its effect on literature\nwas the effect of the Bible on the character of the people at large.\nElizabeth might silence or tune the pulpits, but it was impossible\nfor her to silence or tune the great preachers of justice, and mercy,\nand truth, who spoke from the Book which the Lord again opened to the\npeople. The effect of the Bible in this way was simply amazing. The\nwhole temper of the nation was changed. A new conception of life and\nof man superseded the old. A new moral and religious impulse spread\nthrough every class.\n\n                                                    J. R. GREEN, 1874.\n\n\n                   FOR THE EMANCIPATION OF THE JEWS\n\nIN the infancy of civilization, when our island was as savage as\nNew Guinea, when letters and arts were still unknown to Athens, when\nscarcely a thatched hut stood on what was afterwards the site of Rome,\nthis contemned people had their fenced cities and cedar palaces, their\nsplendid Temple, their fleets of merchant ships, their schools of\nsacred learning, their great statesmen and soldiers, their natural\nphilosophers, their historians, and their poets. What nation ever\ncontended more manfully against overwhelming odds for its independence\nand religion? What nation ever, in its last agonies, gave such signal\nproofs of what may be accomplished by a brave despair? And if, in the\ncourse of many centuries, the oppressed descendants of warriors and\nsages have degenerated from the qualities of their fathers ... shall\nwe consider this as a matter of reproach to them? Shall we not rather\nconsider it as matter of shame and remorse to ourselves? Let us do\njustice to them. Let us open to them the door of the House of Commons.\nLet us open to them every career in which ability and energy can be\ndisplayed. Till we have done this, let us not presume to say that\nthere is no genius among the countrymen of Isaiah, no heroism among\nthe descendants of the Maccabees.\n\n                                                  LORD MACAULAY, 1833.\n\n\n                         IGNORANCE OF JUDAISM\n\nHE had been roused to the consciousness of knowing hardly anything\nabout modern Judaism or the inner Jewish history. The Chosen People\nhave been commonly treated as a people chosen for the sake of somebody\nelse, and their thinking as something (no matter exactly what) that\nought to have been entirely otherwise; and Deronda, like his neighbours,\nhad regarded Judaism as a sort of eccentric fossilized form which an\naccomplished man might dispense with studying, and leave to specialists.\nBut there had flashed on him the hitherto neglected reality that\nJudaism was something still throbbing in human lives, still making for\nthem the only conceivable vesture of the world.\n\n                                                 GEORGE ELIOT, 1876,\n                                                _in \u2018Daniel Deronda\u2019_.\n\n                   *       *       *       *       *\n\n              MOCK on, mock on, Voltaire, Rousseau!\n                  Mock on, mock on! \u2019tis all in vain:\n              You throw the sand against the wind,\n                  And the wind blows it back again.\n\n              And every sand becomes a gem\n                  Reflected in the beams divine;\n              Blown back, they blind the mocking eye,\n                  But still in Israel\u2019s paths they shine.\n\n                                            WILLIAM BLAKE.\n\n\n                          THEY ARE OUR ELDERS\n\nNEXT to the selection that has been in operation for centuries, it is,\nin my opinion, the antiquity and the continuity of their civilization\nthat throws some light upon the Jews as well as upon the place they\noccupy in our midst. They were here before us; they are our elders.\nTheir children were taught to read from the scrolls of the Torah before\nour Latin alphabet had reached its final form, long before Cyrillus\nand Methodius had given writing to the Slavs, and before the Runic\ncharacters were known to the Germans of the North. As compared with the\nJews, we are young, we are new-comers; in the matter of civilization\nthey are far ahead of us. It was in vain that we locked them up for\nseveral hundred years behind the walls of the Ghetto. No sooner were\ntheir prison gates unbarred than they easily caught up with us, even\non those paths which we had opened up without their aid.\n\n                                              A. LEROY BEAULIEU, 1893.\n\n\n                  THE JEWISH CEMETERY AT NEWPORT[58]\n\n      HOW strange it seems! These Hebrews in their graves,\n          Close by the street of this fair seaport town,\n      Silent beside the never-silent waves,\n          At rest in all this moving up and down.\n\n      How came they here? What burst of Christian hate,\n          What persecution, merciless and blind,\n      Drove o\u2019er the sea\u2015\u2015that desert desolate\u2015\u2015\n          These Ishmaels and Hagars of mankind?\n\n      Pride and humiliation hand in hand\n          Walked with them through the world where\u2019er they went;\n      Trampled and beaten were they as the sand,\n          And yet unshaken as the continent.\n\n      For in the background figures vague and vast\n          Of patriarchs and prophets rose sublime,\n      And all the great traditions of the Past\n          They saw reflected in the coming time.\n\n      And thus forever with reverted look\n          The mystic volume of the world they read,\n      Spelling it backward, like a Hebrew book,\n          Till life became a Legend of the Dead.\n\n                                         H. W. LONGFELLOW, 1858.\n\n\n                         THE JEW AS A CITIZEN\n\nI AM glad to be able to say that while the Jews of the United States\nhave remained loyal to their faith and their race traditions, they\nare engaged in generous rivalry with their fellow-citizens of other\ndenominations in advancing the interests of our common country. This\nis true, not only of the descendants of the early settlers and those\nof American birth, but of a great and constantly increasing proportion\nof those who have come to our shores within the last twenty-five\nyears as refugees reduced to the direst straits of penury and misery.\nIn a few years, men and women hitherto utterly unaccustomed to any\nof the privileges of citizenship have moved mightily upward toward\nthe standard of loyal, self-respecting American citizenship; of that\ncitizenship which not merely insists upon its rights, but also eagerly\nrecognizes its duty to do its full share in the material, social, and\nmoral advancement of the nation.\n\n                                            THEODORE ROOSEVELT,\n                                     _on the 250th anniversary of the\n                                       Settlement of the Jews in the\n                                      United States, November, 1905_.\n\n\n                       IN THE EAST END OF LONDON\n\nSOME years ago, when I was living in Europe, I went for six months to\nreside in the very poorest part of the East End of London, when I made\nfriends with a poor Jewish woman. She took me into the tiny one-roomed\ntenement where she and her husband and their children lived on the few\nshillings a week they earned by their joint labour. Though it had all\nthe misery and confinement which extreme poverty means in a great city,\nI had yet often a curious feeling that it was a _home_. With however\nmuch difficulty, a few pence would be saved to celebrate, if it were\nbut in a pitiful little way, the festivals of their people; though it\nwere by starving themselves, the parents would lay by something for\nthe education of their children or to procure them some little extra\ncomfort. And the conclusion was forced on me that, taking the very\npoorest class of Jew and comparing him with an exactly analogous class\nof non-Jews earning the same wages and living in the same locality, the\nlife of the Jew was, on the whole, more mentally healthful, more human,\nand had in it an element of hope that was often wanting in that of\nothers. I felt that these people needed but a little space, a little\nchance, to develop into some far higher form. The material was there.\n\nTherefore I would welcome the exiled Russian Jew to South Africa, not\nmerely with pity, but with a feeling of pride that any member of that\ngreat, much-suffering people, to whom the world owes so great a debt,\nshould find a refuge and a home among us.\n\n                                                OLIVE SCHREINER, 1906.\n\n\n                         THE RUSSIAN AGONY[59]\n                           I. THE BEGINNINGS\n\nIN 1563 Ivan the Terrible conquered Polotzk, and for the first time\nthe Russian Government was confronted by the fact of the existence of\nthe Jewish nationality. The Czar\u2019s advisers were somewhat perplexed,\nand asked him what to do with these newly acquired subjects. Ivan the\nTerrible answered unhesitatingly: \u2018Baptize them or drown them in the\nriver\u2019. They were drowned.\n\n                                                    P. MILYUKOV, 1916.\n\n\n                   II. IN THE NINETEENTH CENTURY[60]\n\nFEW facts in the nineteenth century have been so well calculated to\ndisenchant the believers in perpetual progress with their creed as the\nanti-Semite movement, which in a few years has swept like an angry wave\nover the greater part of Europe.\n\nThe recent movement for proscribing, under pretence of preventing\ncruelty to animals, the mode of killing animals for food which is\nenjoined in the Jewish ritual, is certainly at least as much due to\ndislike to the Jews as to consideration for cattle. It appears to have\narisen among the German anti-Semites, especially in Saxony....\n\nThe Russian persecution stands in some degree apart from the other\nforms of the anti-Semite movement, both on account of its unparalleled\nmagnitude and ferocity, and also because it is the direct act of a\nGovernment deliberately, systematically, remorselessly seeking to\nreduce to utter misery millions of its own subjects.\n\nAn evil chance had placed upon the throne an absolute ruler who\ncombined with much private virtue and very limited faculties all the\ngenuine fanaticism of the great persecutors of the past, and who found\na new Torquemada at his side. He reigned over an administration which\nis among the most despotic, and probably, without exception, the most\ncorrupt and the most cruel in Europe.\n\n                                                 W. E. H. LECKY, 1896.\n\n\n                     III. IN THE TWENTIETH CENTURY\n\nTO lock people like wild beasts in a cage, to surround them with\ndisgraceful laws, as in an immense circus, for the sole revolting\npurpose to let loose the murderous mob upon them whenever practicable\nfor St. Petersburg\u2015\u2015terrible, terrible!\n\nAnti-Semitism is a mad passion, akin to the lowest perversities of\ndiseased human nature. It is the will to hate.\n\nThe Emperor Hadrian was an honest anti-Semite. One day, the Talmud\nrecords, on his journey in the East, a Jew passed the Imperial train\nand saluted the Emperor. He was beside himself with rage. \u2018You, a Jew,\ndare to greet the Emperor! You shall pay for this with your life.\u2019\nIn the course of the same day another Jew passed him, and, warned\nby example, he did not greet Hadrian. \u2018You, a Jew, dare to pass the\nEmperor without a greeting!\u2019 he angrily exclaimed. \u2018You have forfeited\nyour life.\u2019 To his astonished courtiers he replied: \u2018I hate the Jews.\nWhatever they do, I find intolerable. I therefore make use of any\npretext to destroy them.\u2019\n\nSo are all anti-Semites.\n\n                                                    LEO TOLSTOY, 1904.\n\n\n                             IV. THE MORAL\n\nTHE study of the history of Europe during the past centuries teaches\nus one uniform lesson: _That the nations which have received and in any\nway dealt fairly and mercifully with the Jew have prospered; and that\nthe nations that have tortured and oppressed him have written out their\nown curse_.\n\n                                                OLIVE SCHREINER, 1906.\n\n\n                            THE BLOOD LIBEL\n                         BRITISH PROTEST, 1912\n\nWE desire to associate ourselves with the protests signed in Russia,\nFrance, and Germany by leading Christian Theologians, Men of Letters,\nScientists, Politicians, and others against the attempt made in the\nCity of Kieff to revive the hideous charge of Ritual Murder\u2015\u2015known as\nthe \u2018Blood Accusation\u2019\u2015\u2015against Judaism and the Jewish People.\n\nThe question is one of humanity, civilization, and truth. The \u2018blood\naccusation\u2019 is a relic of the days of witchcraft and \u2018black magic\u2019,\na cruel and utterly baseless libel on Judaism, an insult to Western\nculture, and a dishonour to the Churches in whose name it has been\nfalsely formulated by ignorant fanatics. Religious minorities other\nthan the Jews, such as the early Christians, the Quakers, and Christian\nMissionaries in China, have been victimized by it. It has been\ndenounced by the best men of all ages and creeds. The Popes, the\nfounders of the Reformation, the Khalif of Islam, statesmen of every\ncountry, together with all the great seats of learning in Europe, have\npublicly repudiated it.\n\n_Signed by_:\u2015\u2015\n\n  _The_ ARCHBISHOPS _of_ CANTERBURY, YORK, ARMAGH; _the_ CARDINAL\n      ARCHBISHOP _of_ WESTMINSTER, _and the_ HEADS _of all other_\n      CHRISTIAN DENOMINATIONS.\n\n  _The_ BISHOPS _of_ LONDON, OXFORD, WORCESTER, WINCHESTER, BIRMINGHAM,\n      GLOUCESTER, LIVERPOOL, MANCHESTER, _&c._; _the_ DEANS _of_\n      WESTMINSTER, CANTERBURY, NORWICH, RIPON, _&c._\n\n  _The_ DUKES _of_ NORFOLK _and_ NORTHUMBERLAND, _and the_ EARLS _of_\n      ROSEBERY, SELBORNE, _and_ CROMER; LORDS MILNER _and_ RAYLEIGH;\n      A. J. BALFOUR, SIR EDWARD CARSON, GEN. N. G. LYTTELTON, _&c._\n\n  FREDERIC HARRISON, A. V. DICEY, SIR WILLIAM OSLER, SIR FRANCIS\n      DARWIN, SIR WILLIAM RAMSAY; JAMES A. H. MURRAY, NORMAN LOCKYER,\n      J. G. FRAZER, _&c._\n\n  SIR OLIVER LODGE, _the_ PRINCIPALS _of eleven_ OXFORD COLLEGES;\n      _the_ MASTERS _of seven_ CAMBRIDGE COLLEGES, S. R. DRIVER,\n      F. C. BURKITT, A. E. COWLEY, W. SANDAY, H. B. SWETE, ESTLIN\n      CARPENTER, A. E. GARVIE, A. C. HEADLAM, KIRSOPP LAKE, _&c._\n\n  JUSTICES EVE, WARRINGTON, _and_ VAUGHAN WILLIAMS.\n\n  A. C. DOYLE, THOS. HARDY, ANTHONY HOPE, A. QUILLER-COUCH, G. B. SHAW,\n      H. G. WELLS, _&c._\n\n  _The_ EDITORS _of the_ _Edinburgh_, _Quarterly_, _Fortnightly_,\n      _Hibbert_, _Quest_, _Spectator_, _Nation_, _Daily Telegraph_,\n      _Manchester Guardian_, _Daily Chronicle_, _Daily News_, _Pall\n      Mall Gazette_, _&c., &c._\n\n\n                          JEWISH NATIONALISM\n\nWHEN it is rational to say, \u2018I know not my father or my mother, let\nmy children be aliens to me that no prayer of mine may touch them\u2019,\nthen it will be rational for the Jew to say, \u2018I will not cherish the\nprophetic consciousness of our nationality\u2015\u2015let the Hebrew cease to\nbe, and let all his memorials be antiquarian trifles, dead as the wall\npaintings of a conjectured race\u2019.\n\nThe divine principle of our race is action, choice, resolved memory.\nLet us help to will our own better future and the better future of the\nworld\u2015\u2015not renounce our higher gift and say, \u2018Let us be as if we were\nnot among the populations\u2019; but choose our full heritage, claim the\nbrotherhood of our nation, and carry into it a new brotherhood with the\nnations of the Gentiles. The vision is there; it will be fulfilled.\n\n                                                 GEORGE ELIOT, 1876,\n                                                _in \u2018Daniel Deronda\u2019_.\n\n                   *       *       *       *       *\n\nNo British Jew would be less British because he looked upon the cradle\nof his race with pride, and at the religious centre of his faith with\nhappiness and reverence.\n\n                                                 SIR MARK SYKES, 1918.\n\n\n                      A JEWISH NATIONAL HOME[61]\n\n                                                   FOREIGN OFFICE,\n                                                   _November 2, 1917_.\n\nDEAR LORD ROTHSCHILD,\n\nI have much pleasure in conveying to you, on behalf of His Majesty\u2019s\nGovernment, the following declaration of sympathy with Jewish Zionist\naspirations which has been submitted to, and approved by, the Cabinet:\u2015\u2015\n\n\u2018His Majesty\u2019s Government view with favour the establishment in\nPalestine of a national home for the Jewish people, and will use their\nbest endeavours to facilitate the achievement of this object, it being\nclearly understood that nothing shall be done which may prejudice\nthe civil and religious rights of existing non-Jewish communities in\nPalestine, or the rights and political status enjoyed by Jews in any\nother country.\u2019\n\n                           Yours sincerely,\n\n                                                 ARTHUR JAMES BALFOUR.\n\n\n                         ISRAEL\u2019S PRESERVATION\n\nTHE destruction of the Holy City, the ruin of the House of God, the\ndispersion of the Chosen People into all the kingdoms of the earth, and\ntheir continued existence as a nation, notwithstanding every attempt\nto exterminate them or to compel them to forsake those ordinances\nwhich distinguish them to this very day from all other nations, is\nemphatically one of the strongest evidences we can have of the truth\nof the Bible. Jerusalem was indeed once a great city, and the Temple\nmagnifical; but the Jews themselves were greater than either; hence,\nwhile the two former have been given over to spoliation, the latter\nhave been wonderfully, miraculously preserved. The annals of the world\ndo not contain anything so remarkable in human experience, so greatly\nsurpassing human power and human prescience. Exiled and dispersed,\nreviled and persecuted, oppressed and suffering, often denied the\ncommonest rights of humanity, and still more often made the victim\nof ruthless fanaticism and bigoted prejudice, the Jews are divinely\npreserved for a purpose worthy of a God!\n\n                                                 ST. JEROME, 4th cent.\n\n\n                      ISRAEL AND THE NATIONS[62]\n\nTHE Jew has made a marvellous fight in this world, in all the ages;\nand has done it with his hands tied behind him. The Egyptian, the\nBabylonian, and the Persian rose, filled the planet with sound and\nsplendour, then faded to dream-stuff and passed away; the Greek and the\nRoman followed, and made a vast noise, and they are gone; other peoples\nhave sprung up and held their torch high for a time, but it burned out,\nand they sit in twilight now, or have vanished. The Jew saw them all,\nbeat them all, and is now what he always was, exhibiting no decadence,\nno infirmities of age, no weakening of his parts, no slowing of his\nenergies, no dulling of his alert and aggressive mind.\n\n                                                     MARK TWAIN, 1898.\n\n\n\n\n                                  IV\n\n                          THE VOICE OF PRAYER\n\n                           (THE JEWISH YEAR)\n\n\n_HOW precious is Thy loving-kindness, O God, and the children of\nmen take refuge under the shadow of Thy wings. For with Thee is the\nfountain of life; in Thy light do we see light._\n\n                                                      PSALM 36. 8, 10.\n\n\n                         ON PRAYER AND PRAISE\n\nTHERE is an old story, invented by the sages and handed down by memory\nfrom age to age. They say, when God had finished the world, He asked\none of the angels if aught were wanting on land or on sea, in air or\nin heaven. The angel answered that all was perfect; one thing only he\ndesired\u2015\u2015speech, to praise God\u2019s works, or recount them, which would be\ntheir praise. And the Father approved the angel\u2019s words, and not long\nafterwards appeared the race, gifted with the muses and with song. This\nis the ancient story, and in consonance with its spirit I say: \u2018It is\nGod\u2019s peculiar work to benefit, and His creatures\u2019 work to give Him\nthanks\u2019.\n\n                                              PHILO JUDAEUS, 1st cent.\n\n                   *       *       *       *       *\n\nTHERE are halls in the heavens above that open but to the voice of song.\n\n                                                                ZOHAR.\n\n\n                          ON MORNING SERVICE\n\nLET man strengthen himself like a lion and arise in the early morn to\nrender service to his Creator; as David said, \u2018I will awake the dawn\u2019\n(Psalm 57. 9).\n\nCOMMENTARY: _Strengthen himself._\u2015\u2015The root-idea of such strengthening\nis to prepare himself to resist temptations and evil desires which\nduring this day may assail him: as it is said, \u2018Who is strong? He that\nsubdues his passions.\u2019 _Like a lion._\u2015\u2015As a lion is the most fearless\nof animals, so shall he likewise, in the performance of his duties,\nfear nothing, but rely firmly on his God.\n\nGLOSS: \u2018I have set the Lord always before me\u2019 (Psalm 16. 8): This is\na leading principle in Religion, and in the upward strivings of the\nrighteous who walk ever in the presence of God. For a man\u2019s mode of\nlife, his demeanour and his deeds, his speech and his movements, when\nalone in the house or in the intimate circle of his family and friends,\nare unlike those which he would exhibit when in the presence of a\ngreat king. And how much more considered will his demeanour be, if\nhe reflect that there stands over him the King of kings, the Holy One,\nblessed be He, whose glory fills the whole earth, watching his conduct\nand surveying his deeds; even as it is written: \u2018Can any hide himself\nin secret places that I shall not see him?\u2019 saith the Lord (Jeremiah\n23. 24). Such contemplation must perforce imbue him with a true sense\nof reverence and humility, prompted by a feeling of unworthiness,\nbefore the Holy Name; and he will be heedless of whoever may mock at\nhim because of his devotions.\n\n                                               SHULCHAN ARUCH, 1, \u00a7 1.\n                                               (_Trans. A. Feldman._)\n\n\n                               \u05e9\u05b7\u05c1\u05d7\u05b7\u05e8 \u05d0\u05b2\u05d1\u05b7\u05e7\u05b6\u05bc\u05e9\u05b0\u05c1\u05da\u05b8\n\n                        AT THE DAWN I SEEK THEE\n\n            AT the dawn I seek Thee,\n                Refuge, Rock sublime;\n            Set my prayer before Thee in the morning,\n                And my prayer at eventime.\n\n            I before Thy greatness\n                Stand and am afraid:\n            All my secret thoughts Thine eye beholdeth\n                Deep within my bosom laid.\n\n            And, withal, what is it\n                Heart and tongue can do?\n            What is this my strength, and what is even\n                This, the spirit in me, too?\n\n            But, indeed, man\u2019s singing\n                May seem good to Thee;\n            So I praise Thee, singing, while there dwelleth\n                Yet the breath of God in me.\n\n                                  SOLOMON IBN GABIROL, 1050.\n                                   (_Trans. Nina Salaman._)\n\n\n                            MORNING PRAYERS\n\nMAY it be Thy will, O God, that I walk in Thy law, and cleave to Thy\ncommandments. Lead me not into sin or temptation or contempt. Let not\nevil desire rule over me. Bend my will to Thine. Keep me from sinful\nmen and worthless companions. Help me to cling to the good, and give\nme grace in Thy sight and in the sight of those about me. Amen.\n\n                                                    DAILY PRAYER BOOK.\n\n                   *       *       *       *       *\n\nO GOD, I stand before Thee, knowing all my deficiencies, and\noverwhelmed by Thy greatness and majesty. But Thou hast commanded\nme to pray to Thee, and hast suffered me to offer homage to Thine\nexalted Name according to the measure of my knowledge, and to lay my\nsupplication before Thee. Thou knowest best what is for my good. If I\nrecite my wants, it is not to remind Thee of them, but only so that I\nmay understand better how great is my dependence upon Thee. If, then, I\nask Thee for the things that make not for my well-being, it is because\nI am ignorant; Thy choice is better than mine, and I submit myself to\nThine unalterable decrees and Thy supreme direction. \u2018O Lord, my heart\nis not haughty, nor mine eyes lofty; neither do I exercise myself in\ngreat matters, or in things too wonderful for me. Surely I have stilled\nand quieted my soul; like a child with his mother, my soul is with me\nlike a weaned child\u2019 (Psalm 131).\n\n                                             BACHYA IBN PAKUDAH, 1040.\n\n\n                             ADON OLAM[63]\n\n                                   I\n\nTHE charm of the Adon Olam consists in the subtle manner in which\nJewish dogmatics are associated with the simplest spiritual thoughts.\nIn the first four lines we have a picture of God, the eternal Lord,\nexisting before the creation of the world, existing still when the\nworld shall cease to be. Between the eternal past and the eternal\nfuture comes the world of time. This is purely Jewish dogmatics.\nAristotle held that the world was eternal; Judaism, that it was\ncreated. It is God alone who is eternal. Further, Judaism conceives of\nGod as Something apart from, outside of, His world. He transcends man\nand the universe. Yet God is also immanent; He dwells within the human\nsoul as well as within the world. God is not one with man, but akin to\nman; He is high above the world, yet nigh unto them that call upon Him.\nThe God who exists for ever is proclaimed King when men acknowledge\nHis Kingship and show Him the allegiance of worship and obedience.\nThe God who stands high above creation is the One into whose hand man\ncommits himself without fear. The Majestic King is also the Redeemer.\nThe transcendent God is a Refuge in man\u2019s distress. He does not merely\nraise a banner, He is the Banner; He does not only hold out the cup of\nsalvation, He is the consummate Cup.\n\n                                                    I. ABRAHAMS, 1906.\n\n\n                                  II\n\n                  BEFORE the glorious orbs of light\n                      Had shed one blissful ray,\n                  In awful power, the Lord of might\n                      Reign\u2019d in eternal day.\n\n                  At His creative, holy word\n                      The voice of nature spoke,\n                  Unnumber\u2019d worlds with one accord\n                      To living joys awoke.\n\n                  Then was proclaim\u2019d the mighty King\n                      In majesty on high!\n                  Then did the holy creatures sing\n                      His praises through the sky.\n\n                  All-merciful in strength He reigns\n                      Immutable! supreme!\n                  His hand the universe sustains,\n                      He only can redeem.\n\n                  Almighty, powerful and just!\n                      Thou art my God, my Friend,\n                  My rock, my refuge and my trust,\n                      On Thee my hopes depend.\n\n                  O! be my guardian whilst I sleep,\n                      For Thou didst lend me breath:\n                  And when I wake, my spirit keep,\n                      And save my soul in death.\n\n                                  D. N. CARVALHO, 1830.\n\n\n                     ADON OLAM AND MODERN SCIENCE\n\nALONE of all religious and philosophic conceptions of man, the faith\nwhich binds together the Jews has not been harmed by the advance of\nresearch, but, on the contrary, has been vindicated in its profoundest\ntenets. Slowly and by degrees Science is being brought to recognize\nin the universe the existence of One Power, which is of no beginning\nand no end; which has existed before all things were formed, and will\nremain in its integrity when all is gone; the Source and Origin of all,\nin Itself beyond any conception or image that man can form and set up\nbefore his eye or mind; whereas all things perceivable as matter and\nforce are subjected to his inquiry and designs. This sum total of the\nscientific discoveries of all lands and times is an approach of the\nworld\u2019s thought to our Adon Olam, the sublime chant, by means of which\nthe Jew has wrought and will further work the most momentous changes in\nthe world.\n\n                                                 W. M. HAFFKINE, 1916.\n\n\n                                \u05e9\u05b0\u05c1\u05de\u05b7\u05e2 \u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc\n\n                               THE SHEMA\n\n\u2018HEAR, O Israel, the Lord is our God, the Lord is one.\u2019 That is\nat once the quintessential embodiment of all our philosophy, as well\nas chief among Israel\u2019s contributions to the everlasting truths of\nreligion. The first prayer of innocent child-lips, the last confession\nof the dying, the Shema has been the watchword and the rallying-cry\nof a hundred generations in Israel. By it were they welded into one\nBrotherhood to do the will of their Father who is in heaven. The\nreading of the Shema has\u2015\u2015in rabbinic phrase\u2015\u2015clothed Israel with\ninvincible lion-strength, and endowed him with the double-edged sword\nof the spirit against the unutterable terrors of his long night of\nexile.\n\n                                                    J. H. HERTZ, 1912.\n\n                   *       *       *       *       *\n\nWHEN men in prayer declare the Unity of the Holy Name in love and\nreverence, the walls of earth\u2019s darkness are cleft in twain, and the\nFace of the Heavenly King is revealed, lighting up the universe.\n\n                                                                ZOHAR.\n\n\n                                \u05d0\u05b1\u05dc\u05b9\u05d4\u05b8\u05d9 \u05e0\u05b0\u05e9\u05b8\u05c1\u05de\u05b8\u05d4\n\n                 \u2018THE SOUL THOU HAST GIVEN ME IS PURE\u2019\n\nNEXT to God\u2019s unity, the most essential and characteristic doctrine of\nJudaism is that concerning God\u2019s relation to man. Heathenism degraded\nman by making him kneel before brutes and the works of his hand:\nJudaism declared man to be made in the image of God, the crown and\nculmination of God\u2019s creation, the appointed ruler of the earth. In\nhim, as the end of Creation, the earthly and the divine are singularly\nblended.\n\nJudaism rejects the idea of an inherent impurity in the flesh or in\nmatter as opposed to the spirit. Nor does Judaism accept the doctrine\nof Original Sin. In the words of the daily morning prayer, \u2018The soul\nthat Thou hast given me is pure, Thou hast created it, Thou hast\nfashioned it, and Thou hast breathed it into me, and Thou preservest\nit within me, and at the appointed time Thou wilt take it from me to\nreturn it within me in the future\u2019.\n\n                                                 K. KOHLER, 1904,\n                                             _in Jewish Encyclopedia_.\n\n\n                                \u05d6\u05b0\u05db\u05d5\u05bc\u05ea \u05d0\u05b8\u05d1\u05d5\u05b9\u05ea\n\n                      THE \u2018MERIT OF THE FATHERS\u2019\n\nJUDAISM insists that man has an inborn impulse to virtue (\u2018Original\nVirtue\u2019) which can overcome all temptation to sin; an impulse\nimmeasurably strengthened through the merit of the fathers (_Zechuth\nAboth_) which is accounted unto their children as righteousness. That\nman is best able to advance on the road to moral perfection who starts\nwith the accumulated spiritual heritage of righteous ancestors.\n\n                                                        S. LEVY, 1905.\n\n                   *       *       *       *       *\n\nTHE old Jewish doctrine of the \u2018merit of the fathers\u2019 has a\ncounterpart\u2015\u2015the idea that the righteousness of the living child\nfavourably affects the fate of the dead father. This might be called\nthe doctrine of the \u2018merit of the children\u2019. In this way the living\nand the dead hold converse. The real message of the dead is\u2015\u2015their\nvirtue. The real response of the living is again\u2015\u2015their virtue. Thus\nis a bridge built over the chasm of the tomb. Thus do the hearts of\nfathers and children beat in eternal unison.\n\n                                                    I. ABRAHAMS, 1919.\n\n\n                              THE KADDISH\n\nITS origin is mysterious; angels are said to have brought it down\nfrom heaven and taught it to men. About this prayer the tenderest\nthreads of filial feeling and human recollection are entwined; for\nit is the prayer of the orphans! When the father or the mother dies,\nthe surviving sons are to recite it twice daily, morning and evening,\nthroughout the year of mourning, and then also on each recurring\nanniversary of the death\u2015\u2015on the _Yahrzeit_.\n\nIt possesses wonderful power. Truly, if there is any bond strong and\nindissoluble enough to chain heaven to earth, it is this prayer. It\nkeeps the living together, and forms the bridge to the mysterious realm\nof the dead. One might almost say that this prayer is the watchman\nand the guardian of the people by whom alone it is uttered; therein\nlies the warrant of its continuance. Can a people disappear and be\nannihilated so long as a child remembers its parents? It may sound\nstrange: in the midst of the wildest dissipation has this prayer\nrecalled to his better self many a dissolute character, so that he has\nbethought himself and for a time at least purified himself by honouring\nthe memory of his parents.\n\nBecause this prayer is a resurrection in the spirit of the perishable\nin man, because it does not acknowledge death, because it permits\nthe blossom which, withered, has fallen from the tree of mankind to\nflower and develop again in the human heart, therefore it possesses\nsanctifying power. To know that when thou diest, the earth falling on\nthy head will not cover thee entirely; to know that there remain behind,\nthose who, wherever they may be on this wide earth, whether they may\nbe poor or rich, will send this prayer after thee; to know that thou\nleavest them no house, no estate, no field by which they must remember\nthee, and that yet they will cherish thy memory as their dearest\ninheritance\u2015\u2015what more satisfying knowledge canst thou ever hope for?\nAnd such is the knowledge bequeathed to us all by the Kaddish.\n\n                                                           L. KOMPERT.\n\n                   *       *       *       *       *\n\nTHE souls of the righteous are in the hand of God, and no torment shall\ntouch them. They are in peace. Their hope is full of immortality.\n\n                                         WISDOM OF SOLOMON 3. 1, 3, 4.\n\n                   *       *       *       *       *\n\nAND they that be wise shall shine as the brightness of the firmament;\nand they that turn many to righteousness as the stars for ever and ever.\n\n                                                         DANIEL 12. 3.\n\n\n                         THE HOLINESS OF HOME\n\nIT is impossible to describe to those who have not experienced it,\nthe feeling of holy joy which is diffused throughout the humblest\nHebrew home by the solemn repetition of acts which in themselves may\nbe regarded as mere customs, without vital connexion with the souls\nof men. And the particular institution in which it is embodied most\ncharacteristically is that of the Sabbath. I do not know how it has\ncome about that a \u2018Judaic Sabbath\u2019 means a day of austere gloom. As\na matter of fact, it is the one bright spot in the Jewish life. All\nis joy and good-humour in the Jewish home on the Friday night, when\nSabbath \u2018comes in\u2019. I would attribute a good deal of the difference\nbetween the Jewish and the Christian Sabbath to the seemingly\nmechanical difference that the former begins and ends at an hour when\nits advent or exit can be solemnized by ceremonial. It is, indeed, to\nthe Sabbath primarily, and the other home ceremonials which embody the\nHebraic conception of the Holiness of the Home, that we can trace the\nremarkable persistence of the Jewish race through the ages.\n\n                                                  JOSEPH JACOBS, 1889.\n\n                   *       *       *       *       *\n\nTHE patriarchal feeling still lingers about his hearth. A man, however\nfallen, who loves his home, is not wholly lost. The trumpet of Sinai\nstill sounds in the Hebrew ear.\n\n                                                    BENJAMIN DISRAELI.\n\n\n                      KINDLING THE SABBATH LIGHT\n\n        FROM memory\u2019s spring flows a vision to-night,\n        My mother is kindling and blessing the light;\n\n        The light of Queen Sabbath, the heavenly flame,\n        That one day in seven quells hunger and shame.\n\n        My mother is praying and screening her face,\n        Too bashful to gaze at the Sabbath light\u2019s grace.\n\n        She murmurs devoutly, \u2018Almighty, be blessed,\n        For sending Thy angel of joy and of rest.\n\n        \u2018And may as the candles of Sabbath divine\n        The eyes of my son in Thy Law ever shine.\u2019\n\n        Of childhood, fair childhood, the years are long fled:\n        Youth\u2019s candles are quenched, and my mother is dead.\n\n        And yet ev\u2019ry Friday, when twilight arrives,\n        The face of my mother within me revives;\n\n        A prayer on her lips, \u2018O Almighty, be blessed,\n        For sending us Sabbath, the angel of rest.\u2019\n\n        And some hidden feeling I cannot control\n        A Sabbath light kindles deep, deep in my soul.\n\n                                                  P. M. RASKIN.\n\n\n                              \u05dc\u05b0\u05db\u05b8\u05d4 \u05d3\u05d5\u05b9\u05d3\u05b4\u05d9\n\n        COME, my beloved, with chorusing praise,\n        Welcome the Sabbath Bride, Queen of the days.\n\n        Sabbath, to welcome thee, joyous we haste;\n        Fountain of blessing from ever thou wast,\n        First in God\u2019s planning, though fashioned the last\u2015\u2015\n          Crown of His handiwork, chiefest of days.\n\n        City of holiness, filled are the years;\n        Up from thine overthrow! Forth from thy fears!\n        Long hast thou dwelt in the valley of tears,\n          Now shall God\u2019s tenderness shepherd thy ways.\n\n        Wake and bestir thee, for come is thy light!\n        Up! With thy shining the world shall be bright.\n        Sing! For thy Lord is revealed in His might\u2015\u2015\n          Thine is the splendour His glory displays!\n\n                            SOLOMON HALEVI ALKABETZ, 16th cent.\n                                (_Trans. S. Solis-Cohen._)\n\n                   *       *       *       *       *\n\nFAR more than Israel has kept the Sabbath, it is the Sabbath that has\nkept Israel.\n\n                                                    ACHAD HA\u2019AM, 1898.\n\n\n                            SABBATH PRAYER\n\nBLESSED be the name of the Sovereign of the universe. Blessed be Thy\ncrown and Thy abiding-place. Let Thy favour rest with Thy people Israel\nfor ever: show them the redemption of Thy right hand in Thy holy temple.\nVouchsafe unto us the benign gift of Thy light, and in mercy accept our\nsupplications. May it be Thy will to prolong our life in well-being.\nLet me also be numbered among the righteous, so that Thou mayest be\nmerciful unto me, and have me in Thy keeping, with all that belong to\nme and to Thy people Israel. Thou art He that feedeth and sustaineth\nall; Thou art He that ruleth over all; Thou art He that ruleth over\nkings, for dominion is Thine. I am the servant of the Holy One, blessed\nbe He, before whom and before whose glorious Law I prostrate myself at\nall times; not in man do I put my trust, nor upon any angel do I rely,\nbut upon the God of Heaven, who is the God of truth, and whose Law is\ntruth, and whose prophets are prophets of truth, and who aboundeth in\ndeeds of goodness and truth. In Him I put my trust, and unto His holy\nand glorious name I utter praises. May it be Thy will to open my heart\nunto Thy Law, and to fulfil the wishes of my heart and of the hearts of\nall Thy people Israel for good, for life, and for peace.\n\n                                                                ZOHAR.\n\n\n                              THE SABBATH\n\n        NOT for us the Sabbath of the quiet streets,\n          Sabbath, peaceful o\u2019er the world outspread,\n        Felt where every man his neighbour greets,\n          Heard in hush of many a slowly passing tread.\n\n        Not the robe of silence for our holy day:\n          Noisy run the worker and the player;\n        Toil and stir and laughter of the way\n          Surge around the steps that seek a place of prayer.\n\n        Silent we, while through the thronging street and mart\n          Work-day clamour of the city rolls:\n        Cloistered inly, from the world apart,\n          Ours it is to bear the Sabbath in our souls.\n\n                                            NINA SALAMAN, 1918.\n\n\n                      PRAYER BEFORE THE NEW MOON\n\nMAY it be Thy will, O Lord our God and the God of our fathers, to renew\nunto us this coming month for good and for blessing. O grant us long\nlife, a life of blessing, of sustenance, of bodily vigour, a life\nmarked by the fear of Heaven and the dread of sin, a life free from\nshame and reproach; a life in which the desires of our heart shall be\nfulfilled for good.\n\nMay the Holy One, blessed be He, renew it unto us and unto all His\npeople, the house of Israel, for life and peace, for gladness and joy,\nfor salvation and consolation; and let us say, Amen.\n\n                                                    DAILY PRAYER BOOK.\n\n\n                             THE SEDER[64]\n\n                      FAIR is the twilight,\n                      And fragrant and still:\n                      Little by little\n                      The synagogues fill.\n\n                      One by one kindle\n                      The night\u2019s gleaming eyes;\n                      Candles in windows\n                      And stars in the skies.\n\n                      Ended in _Shool_ is\n                      The service divine;\n                      Seder is started\n                      With legends and wine.\n\n                      Father is blessing\n                      The night of all nights;\n                      All who are hungry\n                      To feast he invites.\n\n                      \u2018All who are homeless\n                      Yet masters shall be,\n                      Slaves who are this year\u2015\u2015\n                      The next shall be free!\u2019\n\n                      Children ask \u2018questions\u2019,\n                      And father replies;\n                      Playfully sparkle\n                      The wine and the eyes.\n\n                      Hymns of redemption\n                      All merrily sing;\n                      Queen is each mother,\n                      Each father a king.\n\n                      Midnight. The Seder\n                      Is come to an end;\n                      Guardian angels\n                      From heaven descend.\n\n                      Each one a message\n                      Of liberty brings;\n                      Scattering blessings\n                      Of peace from his wings.\n\n                                    P. M. RASKIN.\n\n\n                                \u05dc\u05b5\u05d9\u05dc \u05e9\u05b4\u05c1\u05de\u05bc\u05d5\u05bc\u05e8\u05b4\u05d9\u05dd\n\n                         ISRAEL\u2019S WATCH-NIGHT\n\nISRAEL\u2019S great watch-night dates its origin from the very Deliverance\nit was to commemorate through all the coming years. Ah! With what a\ndelirious impatience did Pharaoh\u2019s slaves await the midnight hour that\nwas to be at once the knell of Egypt\u2019s tyranny and the joy-note that\nannounced their own freedom! God Himself had singled it out as the time\nfor fulfilling His ancient promise\u2015\u2015singled it out, as the Rabbins tell\nus in hyperbolical language, from the days of creation itself. Too long\nhad unrighteousness flourished. Too long had God seemed to slumber in\nHis Heaven; but now He was to show that the cry of the oppressed had\nnever failed to reach Him, for accumulated wrongs were to be redressed\nby a complete and unparalleled deliverance. It was for so signal a\nvindication of the Divine justice that this night was reserved. It\nwas as though the Supreme had set His finger upon this night, in the\nalmanac of Heaven, and declared: This shall witness the long-deferred\ntriumph of Right over Might; this shall tell for all time that I am\nthe Lord, that I reign, and that righteousness and justice are the\nfoundation of My throne, the principles on which I govern My world.\nThis night shall show to all coming generations that it is only the\nfool who says in his heart \u2018There is no God\u2019; that the earthly despot\nwho pursues his career of cruelty, thinking that he has only his\nvictims\u2019 tears to reckon with, is deluding himself to his own ruin.\n\nAnd is this truth not worth treasuring in these latter days? Often\ndoes God seem to hide Himself, to have deserted earth and shut Himself\nup in Heaven. It is the souls of the meek and the faithful from which\nhumanity\u2019s tears are distilled, from which the painful chorus of\na world\u2019s lament goes up, and seemingly up in vain. But the lesson\ntaught to Pharaoh and to Israel on that awful, that joyous night of\ndeliverance, is still a living lesson; not one jot of its force is\nabated. God neither slumbers nor sleeps. He watches ever. Not one sigh\npasses unrecorded in the Heavenly Volume.\n\n                                                  MORRIS JOSEPH, 1893.\n\n\n                         PASSOVER AND FREEDOM\n\nPASSOVER is the Festival of Spring. Its human appeal, therefore,\nis as old as humanity, and as perennial as Spring. But it is as an\nhistorical festival,\u2015\u2015Israel\u2019s birthday\u2015\u2015as the annual commemoration of\nan event which has changed the destinies of mankind, that it proclaims\nthe man-redeeming truth, God is the God of Freedom. Even as in Egypt\nHe espoused the cause of brick-making helots against the mighty royal\noppressor, He for ever judgeth the world in righteousness, and the\npeoples with equity. There is an overruling Providence that exalts\nrighteousness and freedom and humbles the Dominion of iniquity and\noppression. This teaching has been as a light unto the nations of the\nWestern world in their weary, age-long warfare for liberty.\n\n                                                    J. H. HERTZ, 1918.\n\n                   *       *       *       *       *\n\nTHE Passover affirms the great truth that liberty is the inalienable\nright of every human being. The Feast of Israel\u2019s freedom, its\ncelebration is Israel\u2019s homage to the great principle of _human\nfreedom_.\n\n                                                  MORRIS JOSEPH, 1903.\n\n\n                              \u2018ADDIR HU\u2019\n\n                    GOD of Might,\n                    God of Right,\n                        Thee we give all glory.\n                    Thine the praise\n                    In our days\n                        As in ages hoary.\n\n                    When we hear,\n                    Year by year,\n                        Our redemption\u2019s story,\n                    Now as erst,\n                    When Thou first\n                        Mad\u2019st the proclamation,\n\n                    Warning loud\n                    Ev\u2019ry proud,\n                        Ev\u2019ry tyrant nation,\n                    We Thy fame\n                    Still proclaim,\n                        God of our salvation.\n\n                                      G. GOTTHEIL.\n\n                   *       *       *       *       *\n\nWHEN the Egyptian hosts were drowning in the Red Sea, the angels in\nheaven were about to break forth in songs of jubilation. But the Holy\nOne, blessed be He, silenced them with the words: \u2018My creatures are\nperishing, and ye are ready to sing!\u2019\n\n                                                               TALMUD.\n\n\n                                 \u05e9\u05b8\u05c1\u05d1\u05bb\u05e2\u05d5\u05b9\u05ea\n\n                          THE FEAST OF WEEKS\n\n          FOR ever, O Lord,\n          Thy word is settled in heaven.\n          Thy faithfulness is unto all generations:\n          Thou hast established the earth, and it abideth.\n          They abide this day according to Thine ordinances;\n          For all things are Thy servants.\n          Unless Thy law had been my delight,\n          I should then have perished in mine affliction.\n          I have seen an end of all perfection;\n          But Thy commandment is exceeding broad.\n\n          Thy commandments make me wiser than mine enemies;\n          For they are ever with me.\n          I have more understanding than all my teachers;\n          For Thy testimonies are my meditation.\n          I understand more than the aged,\n          Because I have kept Thy precepts.\n          I have refrained my feet from every evil way,\n          That I might observe Thy word.\n          I have not turned aside from Thy judgements;\n          For Thou hast taught me.\n\n                                PSALM 119. 90\u20122; 96; 98\u2012102.\n\n\n                         A SELF-DENYING GUILD\n\nIS there not something spiritually attractive in the idea of the Jew\nof this age voluntarily submitting to restrictions on his appetites\nfor the sake of duty\u2015\u2015forming one of a religious guild whose special\ncharacteristic is self-control? It ought to be the pride of the modern\nJew\u2015\u2015and every child should be taught to feel it\u2015\u2015that his religion\ndemands from him a self-abnegation from which other religionists are\nabsolved; that the price to be paid for the privilege of belonging to\nthe hierarchy of Israel is continuous and conscious self-sacrifice.\n\nThe Dietary Laws foster this spirit of self-surrender. Respect for them\nteaches and helps the Jew, in Rabbinic language, to abase his desires\nbefore the will of his Father in Heaven.\n\n                                                  MORRIS JOSEPH, 1893.\n\n                   *       *       *       *       *\n\nWITH everlasting love Thou hast loved the house of Israel, Thy people;\na Law and commandments, statutes and judgements, hast Thou taught us.\nTherefore, O Lord our God, when we lie down and when we rise up we will\nmeditate on Thy statutes; yea, we will rejoice in the words of Thy Law\nand in Thy commandments for ever; for they are our life and the length\nof our days.\n\n                                                    DAILY PRAYER BOOK.\n\n\n                               \u05d0\u05b7\u05e7\u05b0\u05d3\u05b8\u05de\u05d5\u05bc\u05ea\n\n                  COULD we with ink the ocean fill,\n                  Were every blade of grass a quill,\n                  Were the world of parchment made,\n                  And every man a scribe by trade,\n                      To write the love\n                      Of God above\n                  Would drain that ocean dry;\n                      Nor would the scroll\n                      Contain the whole,\n                  Though stretched from sky to sky!\n\n                          MEIR BEN ISAAC NEHORA\u00cf, 1050.\n\n\n                               THE BIBLE\n\n            IS it a book, a world, a heaven?\n            Are those words, or flames, or shining stars,\n            Or burning torches, or clouds of fire\n            What is it, I ask ye\u2015\u2015the Bible?\n\n            Who inspired those infinite truths?\n            Who spoke through the mouth of the prophet?\n            Who mapped out the highways of ages,\n            The glorious lines of the Scriptures?\n\n            Who planted the flowers of wisdom\n            In this sacred soil of the angels?\n            O dream of eternity\u2015\u2015Bible\u2015\u2015\n            O Light that is all and for ever.\n\n                                    MORRIS ROSENFELD, 1918.\n\n\n                         THE SEPHER TORAH[65]\n\nFOR any community of people to be, and to remain, Jewish, they must be\nbrought up from their tenderest childhood to regard the Sepher Torah\nas the title-deed of their birthright and pedigree, which they are\nreligiously to hand down unaltered from generation to generation. For\nis there a Jewish community anywhere, however safely domiciled, which\nhas relinquished the Torah for even one generation and has survived\nthat separation? The Jewish masses, though dispersed to the four winds\nof the world and mostly destitute of mere shelter\u2015\u2015_because tenacious\nof their creed_, endure, true to themselves and to their past.\n\nThe Torah, therefore, is a fountain of life. In it is protection\ngreater than in fortresses. Those who forsake the Torah, bringing it\ninto disrepute and weakening the hold it has on us, are working at the\ndestruction of the brotherhood that cradled and sheltered their fathers\nand forefathers through all the vicissitudes of the bygone ages, to\nwhom they owe their own life and presence on earth.\n\n                                                 W. M. HAFFKINE, 1917.\n\n\n                         RELIGION AND MORALITY\n\n\u2018I AM the Lord thy God\u2019\u2015\u2015the pronouncement that forms the\nintroduction to the Decalogue\u2015\u2015is rightly regarded as the indispensable\nbasis for all the Commandments, upon whose conscientious fulfilment the\nwell-being of humanity depends. The identification of moral laws with\nreligious precepts, which has been so fully accomplished for the first\ntime in the Law of Moses, gives to the Bible its exceptional importance\nas a regulator of the conduct of men and of nations. Those who are\nconvinced that by wronging their fellow-men, or transgressing any of\nthe established laws, they violate a command that comes from God, and\ndefy the will of their Maker as expressed in His law, are much less\nliable to wrongdoing than those who create their own ethical theories\nand set up their own standards of right and wrong, relying upon their\nconscience and sense of honour as infallible guides. To some it seems\na kind of humiliation if a super-human authority is pointed to as\nthe indispensable guide of human conduct. But man ought never to\nhave assumed such pride as to feel humiliated by the idea of his\nimperfection and his need of guidance and restraint. History does not\njustify this pride.\n\n                                                  SALIS DAICHES, 1910.\n\n\n                        SYMBOLS AND CEREMONIES\n\nYOU have heard that in Egypt the waters of the Nile overflowing\nits banks, take the place of rain; and that these fructifying waters\nare led by various channels into the remote fields to irrigate them.\nNow, the Nile with its precious floods would be of no benefit to\nthe fields without these channels. Thus it is with the Torah and the\n_Mitzvoth_.[66] The Torah is the mighty stream of spirituality flowing\nsince ancient times through Israel. It would have caused no useful\nfruits to grow, and would have produced no spiritual progress, no moral\nadvancement, had the Mitzvah not been there to lead its divine floods\ninto the houses, the hearts, and the minds of the individual members\nof the people, by connecting practical life in all its variety and its\nactivities with the spiritual truths of religion.\n\nIt is the greatest mistake, based on an entire misunderstanding of\nhuman nature, to assume that men are capable of living in a world of\nideas only, and can dispense with symbols that should embody these\nideas and give them tangibility and visible form. Only the Mitzvah is\nthe ladder connecting heaven and earth. The Tefillin, containing among\nothers the commandment: \u2018Thou shalt love the Lord thy God with all\nthine heart, with all thy soul, and with all thy might\u2019, are laid on\nthe head, the seat of thought, and on the arm, the instrument of action,\nopposite to the heart, the seat of feeling; thus teaching that all our\nthoughts, feelings, and actions must conform to the will of God. This\nMitzvah, performed daily, has contributed more effectively to preserve\nand to further the morality of our people than have all the learned\nbooks on ethics written by our religious philosophers.\n\n                                                        M. JUNG, 1917.\n\n\n                          CUSTOM IN RELIGION\n\nRELIGION, they say, is only custom. I might agree with this if the\n\u2018only\u2019 were left out. Customs are the flowers of civilization. You can\ntell a man\u2019s education, yea, even much of his character, by his habits.\nMorality, ethics, are words derived from roots denoting that which is\nacknowledged and adopted by the people as right and proper. Manners\nand usages are the silent compact, the unwritten law which preserve the\nproprieties of civilized society.\n\nReligion will not come to our aid the moment we call for her; she\nmust be loved and cherished at all times if she is to prove our true\nfriend in need. Much of the present indifference of our young people is\ndirectly traceable to the absence of all religious observances in their\nhomes. Piety is the fruit of religious customs.\n\n                                                    G. GOTTHEIL, 1896.\n\n\n                    \u2018IN ACCORDANCE WITH THE TIMES\u2019\n\nWAS Judaism ever \u2018in accordance with the times\u2019? Did Judaism ever\ncorrespond with the views of dominant contemporaries? Was it ever\nconvenient to be a Jew or a Jewess?\n\nWas the Judaism of our ancestors in accordance with the times, when\ncompelled by the Egyptians to bend their necks during centuries under\nthe yoke of slavery and to suffer their babes to be buried in the waves\nof the Nile? Was the Judaism of the Maccabees in accordance with their\ntimes, when they resisted to the utmost the introduction of Grecian\nmanners prevailing in their days? When the Temple at Jerusalem was\ndestroyed by the Romans and the sons of Judah were slaughtered, sold\nin slave markets, cast before wild beasts or scattered through every\ncountry then known; when Worldly Wisdom would have taught, \u2018Now it is\ncertainly impossible for us to remain Jews\u2019\u2015\u2015did not the Hillels[67]\nand the son of Zakkai[68] teach yet more earnestly the holiness of\nour laws and our customs, and so order and regulate things that not a\nfibre might be lost from the ancestral sanctuary? Was that Judaism in\naccordance with the times, for which, during the centuries following\nthe Dispersion, our fathers suffered in all lands, through all the\nvarious periods, the most degrading oppression, the most biting\ncontempt, and a thousand-fold death and persecution?\n\nAnd yet _we_ would make it the aim and scope of Judaism to be always\n\u2018in accordance with the times\u2019!\n\n                                          SAMSON RAPHAEL HIRSCH, 1854.\n                                            (_Trans. Isaac Leeser._)\n\n\n                                 FAITH\n\nWHILE faith and reason are blended in the religion of Israel as\nperhaps in no other, it is not the second place that must be assigned\nto faith. From the foot of Sinai there is wafted to us the voice\ndeclaring with the most perfect childlike faith, \u2018_All that the Lord\nhath spoken we will do and we will hear_\u2019. It is not surprising that a\npeople who, in their infancy, could give utterance to an expression of\ntrust so childlike, yet so sublime, should produce a prophet who summed\nup the whole of Israel\u2019s law in the words, \u2018_The just shall live by his\nfaith_\u2019.\n\n                                                  SIMEON SINGER, 1906.\n\n\n                               \u05e6\u05b4\u05d9\u05bc\u05d5\u05b9\u05df \u05d4\u05b2\u05dc\u05b9\u05d0 \u05ea\u05b4\u05e9\u05b0\u05c1\u05d0\u05b2\u05dc\u05b4\u05d9\n\n                              ODE TO ZION\n\n                       (HYMN FOR THE FAST OF AB)\n\n      ART thou not, Zion, fain\n      To send forth greetings from thy sacred rock\n      Unto thy captive train,\n      Who greet thee as the remnants of thy flock?\n      Take Thou on every side,\n      East, west and south and north, their greetings multiplied.\n      Sadly he greets thee still,\n      The prisoner of hope who, day and night,\n      Sheds ceaseless tears, like dew on Hermon\u2019s hill.\n      Would that they fell upon thy mountain\u2019s height!\n\n      Harsh is my voice when I bewail thy woes,\n      But when in fancy\u2019s dreams\n      I see thy freedom, forth its cadence flows,\n      Sweet as the harps that hung by Babel\u2019s streams.\n      The glory of the Lord will ever be\n      Thy sole and perfect light;\n      No need hast thou then, to illumine thee\n      Of sun by day, or moon and stars by night.\n      I would that, where God\u2019s spirit was of yore\n      Poured out unto thy holy ones, I might\n      There too my soul outpour.\n\n      Oh, who will lead me on\n      To seek the spots where, in far distant years,\n      The angels in their glory dawned upon\n      Thy messengers and seers!\n      Oh, who will give me wings\n      That I may fly away,\n      And there, at rest from all my wanderings,\n      The ruins of my heart among thy ruins lay?\n      I\u2019ll bend my face unto thy soil, and hold\n      Thy stones as special gold.\n      And when in Hebron I have stood beside\n      My fathers\u2019 tombs, then will I pass in turn\n      Thy plains and forest wide,\n      Until I stand on Gilead and discern\n      Mount Hor and Mount Abarim, \u2019neath whose crest\n      Thy luminaries twain, thy guides and beacons rest.\n\n      Thy air is life unto my soul, thy grains\n      Of dust are myrrh, thy streams with honey flow\n      Naked and barefoot to thy ruined fanes\n      How gladly would I go!\n      To where the ark was treasured, and in dim\n      Recesses dwelt the holy cherubim.\n\n      Perfect in beauty, Zion, how in thee\n      Do love and grace unite!\n      The souls of thy companions tenderly\n      Turn unto thee; thy joy was their delight,\n      And weeping they lament thy ruin now.\n      In distant exile, for thy sacred height\n      They long, and towards thy gates in prayer they bow.\n      Shinar and Pathros! come they near to thee?\n      Naught are they by thy light and right divine.\n      To what can be compared the majesty\n      Of thy anointed line?\n      To what the singers, seers, and Levites thine?\n      The rule of idols fails and is cast down;\n      Thy power eternal is, from age to age thy crown.\n\n      The Lord desires thee for His dwelling-place\n      Eternally, and bless\u2019d\n      Is he whom God has chosen for the grace\n      Within thy courts to rest.\n      Happy is he that watches, drawing near,\n      Until he sees thy glorious lights arise,\n      And over whom thy dawn breaks full and clear,\n      Set in the Orient skies.\n      But happiest he, who, with exultant eyes,\n      The bliss of thy redeemed ones shall behold,\n      And see thy youth renewed as in the days of old.\n\n                                           YEHUDAH HALEVI, 1145.\n                                          (_Trans. Alice Lucas._)\n\n\n                THE ETERNAL CITY OF THE ETERNAL PEOPLE\n\nJERUSALEM, the hearth of pure religion, the home of prophecy,\nthe sacred fountain of the word of God, is the very emblem of the\ndeathlessness of the spirit. With its 4,000 years\u2019 history it is\ncoeval with the Jew, and is as unique among cities as is Israel among\nthe nations. Like the Jew, this Holy City of Israel\u2015\u2015the spiritual\ncapital of humanity that has for ages been the magnetic pole of the\nlove and reverence of mankind\u2015\u2015is deathless; fire and sword and all\nthe engines of destruction have been hurled against it in vain. A score\nof conquerors have held it as their choicest prize; and more than a\ndozen times has it been utterly destroyed. The Assyrians burnt it and\ndeported its population; the Romans slew a million of its inhabitants,\nrazed it to the ground, passed the ploughshare over it, and strewed its\nfurrows with salt; Hadrian banished its very name from the lips of men,\nchanged it to \u2018Aelia Capitolina\u2019, and prohibited any Jew from entering\nits precincts on pain of death. Persians and Arabs, Barbarians and\nCrusaders and Turks, took it and retook it, ravaged it and burnt it;\nand yet, marvellous to relate, it ever rises from its ashes to renewed\nlife and glory. And now, on the very day that 2,080 years ago Judah\nMaccabee rescued it from the heathens, the Holy City has passed into\nBritish occupation! What a privilege it is to have lived to see such\na world-historic event! A new future, with undreamt-of possibilities,\nopens before this eternal city of the eternal people. But in the\nfuture, as in the past, it will proclaim the prophetic teaching of\nthe Maccabean festival: \u2018_Not by might, nor by power, but by My spirit,\nsaith the Lord of Hosts_\u2019.\n\n                                   J. H. HERTZ, _at the Thanksgiving\n                                   Service for the Taking of Jerusalem\n                                   by H. M. Forces_, 1917.\n\n                   *       *       *       *       *\n\n            ARISE, shine, for thy light is come\n            And the glory of the Lord is risen upon thee.\n\n            Lift up thine eyes round about, and see:\n            They all are gathered together, and come to thee;\n            Thy sons come from far,\n            And thy daughters are borne on the side.\n            Then thou shalt see and be radiant,\n            And thy heart shall throb and be enlarged.\n\n            Whereas thou hast been forsaken and hated,\n            So that no man passed through thee,\n            I will make thee an eternal excellency,\n            A joy of many generations.\n\n            Thy sun shall no more go down,\n            Neither shall thy moon withdraw itself,\n            For the Lord shall be thine everlasting light,\n            And the days of thy mourning shall be ended.\n\n                                ISAIAH 60. 1, 4\u20125, 15, 20.\n\n\n                               \u05e8\u05b9\u05d0\u05e9\u05c1 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05e0\u05b8\u05d4\n\n                               NEW YEAR\n\n                INTO the tomb of ages past\n                Another year hath now been cast;\n                Shall time unheeded take its flight,\n                Nor leave one ray of higher light\n                That on man\u2019s pilgrimage may shine\n                And lead his soul to spheres divine?\n\n                Ah! which of us, if self-reviewed,\n                Can boast unfailing rectitude?\n                Who can declare his wayward will\n                More prone to righteous deed than ill?\n                Or, in his retrospect of life,\n                No traces find of passion\u2019s strife?\n\n                With firm resolve your bosoms nerve\n                The God of right alone to serve;\n                Speech, thought, and act to regulate\n                By what His perfect laws dictate;\n                Nor from His holy precepts stray,\n                By worldly idols lured away.\n\n                Peace to the house of Israel:\n                May joy within it ever dwell!\n\n                                    PENINA MO\u00cfSE, 1838.\n\n\n                          WRITTEN AND SEALED\n\n\u2018TO be inscribed in the Book of Life.\u2019 This must be understood in a\nspiritual sense. When a man clings to the love of God, and, putting\nhis trust in His infinite mercy, takes upon himself the yoke of the\nKingdom of heaven\u2015\u2015he therewith inscribes himself in the Book of Life.\nWhereas the man, a slave to his passions, who so loses his belief in\nthe all-embracing love of God that he fails to repent and return to his\nFather in heaven, this despairing of the love of God is equivalent to\nhis being inscribed\u2015\u2015God forbid\u2015\u2015in the Book of Death.\n\n                                                ISRAEL BAALSHEM, 1700.\n\n                   *       *       *       *       *\n\nIN a higher than their literal sense the words of the liturgy are true.\nOur destiny\u2015\u2015our spiritual destiny\u2015\u2015is written down on New Year\u2019s Day\nand sealed on the Day of Atonement. We write it down in the penitence\nwith which we greet the dawn of the year, we seal it with the amendment\nwhich we solemnly vow on the Fast of Kippur. The time for penitence is\nwith us; the Fast with its supreme task awaits us. Let our endeavours\nto see ourselves as we really are, our sorrow for our shortcomings, the\nunrest of our unshriven soul, prepare us for the final act of atonement.\nThe Day of Atonement shall lead us, with hearts bowed in submission, to\nthe Divine throne; and God will lovingly lift us up, absolved, forgiven,\nfilled with the spirit of faith and loving obedience. We shall begin\nto live at last, to live before Him, to live the true life which is\ninspired by the constant thought of His presence.\n\n                                                        MORRIS JOSEPH.\n\n\n                              THE SHOFAR\n\nTHE Scriptural injunction of the Shofar for the New Year\u2019s Day has a\nprofound meaning. It says: Awake, ye sleepers, and ponder your deeds;\nremember your Creator, and go back to Him in penitence. Be not of those\nthat miss realities in their hunt after shadows, and waste their years\nin seeking after vain things which cannot profit or deliver. Look well\nto your souls and consider your acts; forsake each of you his evil ways\nand thoughts, and return to God, so that He may have mercy upon you.\n\n                                               MOSES MAIMONIDES, 1180.\n\n                   *       *       *       *       *\n\nFOR this commandment which I command thee this day, it is not too hard\nfor thee, neither is it far off. It is not in heaven that thou shouldst\nsay: \u2018Who shall go up for us to heaven, and bring it unto us, and make\nus to hear it, that we may do it?\u2019 Neither is it beyond the sea, that\nthou shouldst say: \u2018Who shall go over the sea for us, and bring it unto\nus, and make us to hear it, that we may do it?\u2019 But the word is very\nnigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.\n\n                                                DEUTERONOMY 30. 11\u201214.\n\n                   *       *       *       *       *\n\nTHE Lord is my light and my salvation; whom shall I fear? The Lord is\nthe stronghold of my life; of whom shall I be afraid?\n\n                                                          PSALM 27. 1.\n\n\n                                MY KING\n\n          ERE time began, ere age to age had thrilled,\n          I waited in His storehouse, as He willed.\n          He gave me being; but, my years fulfilled,\n          I shall be summoned back before the King.\n\n          Thou gavest me a light my path to guide,\n          To prove my heart\u2019s recesses still untried;\n          And as I went, Thy voice in warning cried:\n          \u2018Child! fear thou Him who is thy God and King!\u2019\n\n          Erring, I wandered in the wilderness,\n          In passion\u2019s grave nigh sinking, powerless;\n          Now deeply I repent, in sore distress,\n          That I kept not the statutes of the King!\n\n          Thine is the love, O God, and Thine the grace\n          That folds the sinner in its mild embrace;\n          Thine the forgiveness bridging o\u2019er the space\n          \u2019Twixt man\u2019s works and the task set by the King.\n\n          Unheeding all my sins, I cling to Thee!\n          I know that mercy will Thy footstool be;\n          Before I call, oh! do Thou answer me,\n          For nothing dare I claim of Thee, my King.\n\n                                              MOSES BEN NACHMAN, 1300.\n                                              (_Trans. Alice Lucas._)\n\n\n                 THE LORD IS KING, THE LORD WAS KING,\n             THE LORD SHALL BE KING FOR EVER AND EVER[69]\n\n            THY people in passionate worship cry\n                One to another the Lord is King.\n            In awe of the marvels beneath the sky\n                Each explains that the Lord was King.\n            One sound from Thy pastures ascends on high:\n            The chant that the Lord shall be King for ever.\n            _The Lord is King, the Lord was King,\n                  the Lord shall be King for ever and ever._\n\n            The universe throbs with Thy pauseless praise,\n                Chorus eternal, the Lord is King.\n            Thy glory is cried from the dawn of days,\n                Worshippers calling the Lord was King.\n            And ever the Saints who shall witness Thy ways\n            Shall cry that the Lord shall be King for ever.\n            _The Lord is King, the Lord was King,\n                  the Lord shall be King for ever and ever._\n\n                                      ELEAZAR KALIR, 8th cent.\n                                      (_Trans. I. Zangwill._)\n\n\n                             IF NOT HIGHER\n\nAND the Rebbe[70] of Nemirov, every Friday Morning early at\nSliches[71]-time, disappeared, melted into thin air! He was not to be\nfound anywhere, either in the synagogue or in the two houses-of-study,\nor worshipping in some Minyan,[72] and most certainly not at home. His\ndoor stood open, people went in and out as they pleased\u2015\u2015no one ever\nstole anything from the Rebbe\u2015\u2015but there was not a soul in the house.\n\nWhere can the Rebbe be?\n\nWhere should he be, with the Solemn Days so near, if not in heaven?\nJews need a livelihood, peace, health; they wish to be good and pious,\nand their sins are great, and Satan with his thousand eyes spies out\nthe world from one end to the other, and he sees, and accuses, and\ntells tales\u2015\u2015and who shall help if not the Rebbe? So thought the people.\n\nOnce, however, there came a Lithuanian\u2015\u2015and he laughed! You know\nthe Lithuanian Jews\u2015\u2015they rather despise books of devotion, but stuff\nthemselves with the Talmud and the Codes. And who, I ask you, is going\nto argue with a _Litvack_?\n\nWhat becomes of the Rebbe?\n\n\u2018I don\u2019t know, and I don\u2019t care\u2019, says he, shrugging his shoulders, and\nall the while (what it is to be a Lithuanian!) determined to find out!\n\nThe very same evening, soon after prayers, the Lithuanian steals into\nthe Rebbe\u2019s room, lays himself down under the Rebbe\u2019s bed, and lies low.\nHe intends to stay there all night, to find out where the Rebbe goes,\nand what he does at Sliches-time.\n\nDay has not broken when he hears the call to prayer. The Rebbe has been\nawake some time. The Lithuanian has heard him sighing and groaning for\na whole hour. Whoever has heard the groaning of the Nemirover Rebbe\nknows what sorrow for All-Israel, what distress of mind, found voice in\nevery groan.\n\nAfter that the Lithuanian hears the people rise and leave the house.\nOnce more it is quiet and dark, only a very little moonlight comes in\nthrough the shutter. He confessed afterwards, did the Lithuanian, that\nwhen he found himself alone with the Rebbe, terror took hold of him.\nBut a Lithuanian is dogged. He quivers and quakes like a fish, but he\ndoes not budge.\n\nAt last the Rebbe (long life to him!) rises in his turn. He goes to\nthe wardrobe, and takes out a packet which proves to be the dress of\na peasant: linen trousers, high boots, a pelisse, a wide felt hat, and\na long and broad leather belt studded with brass nails. The Rebbe puts\nthem on.\n\nOut of the pockets of the pelisse dangles the end of a thick cord, a\npeasant\u2019s cord.\n\nOn his way out, the Rebbe steps aside into the kitchen, stoops, takes a\nhatchet from under the bed, puts it into his belt, and leaves the house.\nThe Lithuanian trembles, but he persists.\n\n                               * * * * *\n\nA fearful Solemn Day hush broods over the dark streets, broken not\ninfrequently by a cry of supplication from some little Minyan, or the\nmoan of some sick person behind a window. The Rebbe keeps to the street\nside, and walks in the shadow of the houses. He glides from one to the\nother, the Lithuanian after him. And the Lithuanian hears the sound of\nhis own heart-beats mingle with the heavy footfall of the Rebbe; but he\nfollows on, and together they emerge from the town.\n\nBehind the town stands a little wood. The Rebbe (long life to him!)\nenters it. He walks on thirty or forty paces, and then he stops beside\na small tree. And the Lithuanian, with amazement, sees the Rebbe take\nhis hatchet and strike the tree. He sees the Rebbe strike blow after\nblow, he hears the tree creak and snap. And the little tree falls, and\nthe Rebbe splits it up into logs, and the logs into splinters. Then he\nmakes a bundle, binds it round with the cord, throws it on his shoulder,\nreplaces the hatchet in his belt, leaves the wood, and goes back into\nthe town.\n\nIn one of the back streets he stops beside a poor, tumble-down little\nhouse, and taps at the window.\n\n\u2018Who is there?\u2019 cries a frightened voice within.\n\nThe Lithuanian knows it to be the voice of a Jewess, a sick Jewess.\n\n\u2018I\u2019, answers the Rebbe, in the peasant tongue.\n\n\u2018Who is I?\u2019 inquires the voice, further.\n\nAnd the Rebbe answers again in the Little-Russian speech:\n\n\u2018Vassil.\u2019\n\n\u2018Which Vassil? And what do you want, Vassil?\u2019\n\n\u2018I have wood to sell\u2019, says the sham peasant, \u2018very cheap, for next to\nnothing.\u2019 And without further ado he goes in. The Lithuanian steals in\nbehind him, and sees, in the grey light of dawn, a poor room with poor,\nbroken furniture. In the bed lies a sick Jewess huddled up in rags, who\nsays bitterly:\n\n\u2018Wood to sell\u2015\u2015and where am I, a poor widow, to get money to buy it?\u2019\n\n\u2018I will give you a six-groschen worth on credit.\u2019\n\n\u2018And how am I ever to repay you?\u2019 groans the poor woman.\n\n\u2018Foolish creature!\u2019 the Rebbe upbraids her. \u2018See here: you are a poor\nsick Jewess, and I am willing to trust you with the little bundle of\nwood; I believe that in time you will repay me. And you, you have such\na great, mighty God, and you do not trust Him! Not even to the amount\nof a miserable six groschen for a bundle of wood!\u2019\n\n\u2018And who is to light the stove?\u2019 groans the widow. \u2018Do I look like\ngetting up to do it, and my son away at work?\u2019\n\n\u2018I will also light the stove for you\u2019, said the Rebbe. And the Rebbe,\nwhile he laid the wood in the stove, repeated, groaning, the first part\nof the Sliches. Then, when the stove was alight and the wood crackled\ncheerily, he repeated, more gaily, the second part of the Sliches. He\nrepeated the third part when the fire had burnt itself out, and he shut\nthe stove doors.\n\n                               * * * * *\n\nThe Lithuanian, who saw all this, remained with the Rebbe as one of his\nfollowers.\n\nAnd, later, when any one told how the Rebbe early every morning at\nSliches-time raised himself and flew up into heaven, the Lithuanian,\ninstead of laughing, added quietly:\n\n\u2018If not higher.\u2019\n\n                                                   J. L. PERETZ.\n                                              (_Trans. Helena Frank._)\n\n\n                                \u05d9\u05d5\u05b9\u05dd \u05db\u05b4\u05bc\u05e4\u05bc\u05d5\u05bc\u05e8\n\n                           DAY OF ATONEMENT\n\n                TO Thee we give ourselves to-day,\n                Forgetful of the world outside;\n                We tarry in Thy house, O Lord,\n                From eventide to eventide.\n\n                From Thy all-searching, righteous eye\n                Our deepest heart can nothing hide;\n                It crieth up to Thee for peace\n                From eventide to eventide.\n\n                Who could endure, shouldst Thou, O God,\n                As we deserve, for ever chide?\n                We therefore seek Thy pardoning grace\n                From eventide to eventide.\n\n                O may we lay to heart how swift\n                The years of life do onward glide;\n                So learn to live that we may see\n                Thy light at our life\u2019s eventide.\n\n                                            G. GOTTHEIL.\n\n\n        FORGIVE thy neighbour the hurt that he hath done thee;\n        And then thy sins shall be pardoned when thou prayest.\n        Man cherisheth anger against man;\n        And doth he seek healing from the Lord?\n        Upon a man like himself he hath no mercy;\n        And doth he make supplication for his own sins?\n\n                                        ECCLESIASTICUS 28. 2\u20124.\n\n\n                       THE MESSAGE OF YOM KIPPUR\n\nIN large letters, so that even he that runs may read, does Yom Kippur\nspell forth the fundamentals of Judaism, of religion, of the higher\nlife of man. Sin is not an evil power whose chains the children of\nflesh must helplessly drag towards a weary tomb. We can always shake\noff its yoke; and what is more, we need never assume its yoke. An\nancient fable tells us of distant oceans with mountainous rocks of\nmagnet of such terrific power that wreck and ruin befell any ship\nventuring near them. Instantly the iron nails would fly out of the\nship, bolts and fastenings would be torn away by that magnetic force;\nthe vessel would become nothing more than so many planks of wood, and\nall on board fall a prey to the hungry waters. Sins there are that,\nlikewise, unhinge all our stays of character, rob us of the restraints\nof past habits and education, and leave us helpless playthings on the\nbillows of temptation and passion. Yet a man is the pilot of his life\u2019s\nbarque, and can at all times steer it so as never to come near those\nmountains of destruction and death.\n\nAnd, secondly, there is an atonement for man\u2019s sins. We may repair\nthe ravages of sin, rebuild the shifting foundations of character,\nand join again the sundered strands of our spiritual fabric. We spurn\nthe old pagan fatalism which declares that there is no forgiveness for\nsin. Nature provides some escape from physical disease; shall the soul,\ninjured by temptation\u2019s fire, scarred by sin, not be able to recover\nits pristine strength and beauty? No matter how harsh nature and man\nmay seem, the God of Eternal Right holds a deep pity that can atone and\nsave, bury not only sin, but its grave and graveyard with it!\n\nAs clear as a bell resounds the third and greatest teaching of Yom\nKippur: man himself must prepare himself for atonement, and no priest\nor mediator can prepare or work atonement for him. Virtue is victory\nby the individual himself over temptation that assails him. The battle\ncannot be fought nor the victory won by another. The human soul,\nwandering on the devious labyrinthine paths of sin, must itself essay\nto forsake the Way of Sorrow and proceed on the Way of Salvation.\nThis is the most splendid, the most momentous fact in human life: that\nthough man cannot always even half control his destiny, God has given\nthe reins of man\u2019s conduct altogether into his hands.\n\nNo wonder that the Synagogue has ever looked upon this day of prayer,\nfasting, and humiliation as a _festival_. A generation or two ago\nour forefathers stood robed in white in the Synagogue, during the\nentire Atonement Day. Originally these white garments were not worn\nas reminders of the grave; they were an outward sign of the festal\ncharacter of this Day, appointed for life\u2019s spiritual renewal. \u2018When\nmen are summoned before an earthly ruler\u2019, says the Jerusalem Talmud,\n\u2018to defend themselves against some charge, they appear downcast and\ndressed in black like mourners. Israel appears before God on the\nAtonement Day attired in white as if going to a feast, because he is\nconfident that as soon as he returns penitently to his Maker, He will\nnot condemn, but will abundantly pardon.\u2019\n\n                                                    J. H. HERTZ, 1900.\n\n\n                              \u05d0\u05b8\u05de\u05b0\u05e0\u05b8\u05dd \u05db\u05b5\u05bc\u05df\u05be\u05e1\u05b8\u05dc\u05b7\u05d7\u05b0\u05ea\u05b4\u05bc\u05d9\n\n                            \u2018FORGIVEN\u2019[73]\n\n          RAISE to Thee this my plea, take my pray\u2019r,\n          Sin unmake for Thy sake and declare,\n              \u2018Forgiven!\u2019\n\n          Tears, regret, witness set in sin\u2019s place;\n          Uplift trust from the dust to Thy face\u2015\u2015\n              \u2018Forgiven!\u2019\n\n          Voice that sighs, tear-filled eyes, do not spurn;\n          Weigh and pause, plead my cause, and return\n              \u2018Forgiven!\u2019\n\n          Yea, off-rolled\u2015\u2015as foretold\u2015\u2015clouds impure,\n          Zion\u2019s folk, free of yoke, O assure\n              \u2018Forgiven!\u2019\n\n                                       YOMTOB OF YORK, 1190.\n                                      (_Trans. I. Zangwill._)\n\n\n                                \u05ea\u05b6\u05e8 \u05de\u05b7\u05dc\u05b0\u05db\u05d5\u05bc\u05ea\n\n                              CONFESSION\n\n        SHAME-STRICKEN, bending low,\n        My God, I come before Thee, for I know\n        That even as Thou on high\n        Exalted art in power and majesty,\n        So weak and frail am I:\n        That perfect as Thou art,\n        So I deficient am in every part.\n\n        Thou art all-wise, all-good, all-great, divine,\n        Yea, Thou art God: eternity is Thine;\n        While I, a thing of clay,\n        The creature of a day,\n        Pass shadow-like, a breath, that comes and flees away.\n\n        My God, I know my sins are numberless,\n        More than I can recall to memory\n        Or tell their tale: yet some will I confess,\n        Even a few, though as a drop it be\n        In all the sea.\n\n        I will declare my trespasses and sin,\n        And peradventure silence then may fall\n        Upon their waves and billows\u2019 raging din,\n        And Thou wilt hear from heaven, when I call,\n        And pardon all.\n\n        My God, if mine iniquity\n        Too great for all endurance be,\n        Yet for Thy name\u2019s sake pardon me.\n        For if in Thee I may not dare\n        To hope, who else will hear my prayer?\n        Therefore, although Thou slay me, yet\n        In Thee my faith and trust is set:\n        And though Thou seekest out my sin,\n        From Thee to Thee I fly to win\n        A place of refuge, and within\n        Thy shadow from Thy anger hide,\n        Until Thy wrath be turned aside.\n        Unto Thy mercy I will cling\n        Until Thou hearken, pitying:\n        Nor will I quit my hold of Thee\n        Until Thy blessing light on me.\n\n        Remember, O my God, I pray,\n        How Thou hast formed me out of clay,\n        What troubles set upon my way.\n        Do Thou not, then, my deeds requite\n        According to my sins aright,\n        But with Thy mercy infinite.\n        For well I know, through good and ill,\n        That Thou in love hast chastened still,\n        Afflicting me in faithfulness,\n        That Thou my latter end may\u2019st bless.\n\n                                    SOLOMON IBN GABIROL, 1050.\n                                     (_Trans. Alice Lucas._)\n\n\n                        YOM KIPPUR MEDITATIONS\n\n                                   I\n\nMY soul, be not senseless, like a beast, deeply sunk;\u2015\u2015be not drowsy,\nwith passion drunk.\u2015\u2015Hewn from reason\u2019s mind thou art;\u2015\u2015from wisdom\u2019s\nwell thy waters start,\u2015\u2015from the Lord\u2019s heavenly realm!\n\nMy soul, let not the body\u2019s wanton pleasures capture thee,\u2015\u2015its showy\ntreasures not enrapture thee;\u2015\u2015they melt away\u2015\u2015like the dew before the\nday,\u2015\u2015they avail naught when they begin,\u2015\u2015and their end is shame and\nsin.\n\nMy soul, look carefully back\u2015\u2015on thy pilgrim\u2019s track;\u2015\u2015all cometh from\nthe dust,\u2015\u2015and thither return it must.\u2015\u2015Whatever has been moulded and\nbuilt,\u2015\u2015when its time is fulfilled,\u2015\u2015must go back to the ground\u2015\u2015where\nits material was found.\u2015\u2015Death is life\u2019s brother.\u2015\u2015They keep fast\nto one another,\u2015\u2015each taking hold of one end of their plunder,\u2015\u2015and\nnone can tear them asunder.\u2015\u2015Soon thou wilt come\u2015\u2015to thine eternal\nhome,\u2015\u2015where thou must show thy work and receive thy wages\u2015\u2015on rightful\nscales and gauges,\u2015\u2015or good or bad, according to the worth\u2015\u2015of thy\ndeeds on earth.\n\nTherefore get thee up, and to thy Master pray\u2015\u2015by night and day;\u2015\u2015bow\ndown before Him, be meek,\u2015\u2015and let thy tears bedew thy cheek.\u2015\u2015Seek\nthe Lord, thy Light,\u2015\u2015with all thy might;\u2015\u2015walk in meekness, pursue\nthe right;\u2015\u2015so that with His mercy-screen the Master\u2015\u2015hide thee in the\nday of disaster.\u2015\u2015Then thou shalt shine like the heavens bright,\u2015\u2015and\nlike the sun when going forth in might;\u2015\u2015and o\u2019er thy head\u2015\u2015shall be\nspread\u2015\u2015the rays\u2015\u2015of the sun of grace\u2015\u2015that brings\u2015\u2015healing and joy in\nhis wings.\n\n                                             BACHYA IBN PAKUDAH, 1040.\n                                              (_Trans. M. Jastrow._)\n\n\n                                  II\n\n            FORGET thine anguish,\n            Vexed heart, again.\n            Why shouldst thou languish,\n            With earthly pain?\n            The husk shall slumber,\n            Bedded in clay,\n            Silent and sombre,\n            Oblivion\u2019s prey.\n            But, Spirit immortal,\n            Thou at Death\u2019s portal\n            Tremblest with fear.\n            If he caress thee,\n            Curse thee, or bless thee,\n            Thou must draw near,\n            From him the worth of thy works to hear.\n\n            Why, full of terror,\n            Compassed with error,\n            Trouble thy heart\n            For thy mortal part?\n            The soul flies home\u2015\u2015\n            The corpse is dumb.\n            Of all thou didst have\n            Follows naught to the grave.\n            Thou fliest thy nest,\n            Swift as a bird to thy place of rest.\n\n            Life is a vine-branch;\n            A vintager, Death.\n            He threatens and lowers\n            More near with each breath.\n            Then hasten, arise!\n            Seek God, O my soul!\n            For time quickly flies,\n            Still far is the goal.\n            Vain heart praying dumbly,\n            Learn to prize humbly\n            The meanest of fare.\n            Forget all thy sorrow,\n            Behold, death is there!\n\n            Dove-like lamenting,\n            Be full of repenting;\n            Lift vision supernal\n            To raptures eternal;\n            On every occasion\n            Seek lasting salvation.\n            Pour thy heart out in weeping\n            While others are sleeping.\n            Pray to Him when all\u2019s still,\n            Performing His will.\n            And so shall the Angel of Peace be thy warden,\n            And guide thee at last to the heavenly garden.\n\n                                SOLOMON IBN GABIROL, 1050.\n                                 (_Trans. Emma Lazarus_).\n\n\n                      THE INFINITE MERCIES OF GOD\n\nTHE Lord, the Lord is a merciful and gracious God, slow to anger\nand abounding in lovingkindness and truth; keeping lovingkindness for\nthousands, forgiving iniquity and transgression and sin.\n\n                                                      EXODUS 34. 6, 7.\n\n                   *       *       *       *       *\n\nMAY it be Thy will, O God, that we return to Thee in perfect penitence,\nso that we may not be ashamed to meet our fathers in the life to come.\n\nUnite our hearts, O God, to fear Thy name; keep us far from what Thou\nhatest; bring us near to what Thou lovest; and deal mercifully with us\nfor Thy name\u2019s sake.\n\nMay it be Thy will, O God, that love and peace and brotherliness dwell\namong us! May our hopes of Heaven be fulfilled! Grant that the good\ninclination may uphold us. Fill us with the desire to fear Thy name,\nand do Thou give us our soul\u2019s peace. Amen.\n\n                                                               TALMUD.\n\n\n                              BROTHERHOOD\n\nAT the beginning of the Atonement service the most venerable men in the\ncongregation solemnly repeat from the Almemor[74]: \u2018With the permission\nof the Court on High, and with the permission of the Congregation\nbelow, we declare it permitted to pray with hardened transgressors\u2019.\nWhy this custom? In some communities of the Middle Ages there were\npersons who, by their conduct, had placed themselves outside the\npale of Judaism; cowardly apostates, for example, who sold their\nsouls; informers, who spread broadcast false accusations against their\nbrethren; insubordinates, outcasts, criminals. Throughout the year\nthese never sought spiritual fellowship with their brethren. On Yom\nKippur, however, they would steal into some corner of the synagogue\nand join the worshippers in prayer. The Rabbis thereupon instituted\nthis solemn declaration, in order to proclaim in most unmistakable\nterms that, no matter what is a man\u2019s mode of life\u2015\u2015slanderer, apostate,\noutcast\u2015\u2015he is still a brother. \u2018_We_ have transgressed, _we_ have\ndealt treacherously, _we_ have robbed,\u2019 do we pray. We associate\nourselves with the most forlorn souls that sin in darkness, because we\nrecognize that society\u2015\u2015we ourselves\u2015\u2015are largely responsible for their\nactions. Many a time has our evil example misled others, and become a\nstumbling-block in the way of the blind. And all our Yom Kippur vows\nto rise to a higher life are useless, unless we endeavour to raise\nothers who have fallen. A traveller was crossing mountain heights of\nuntrodden snow alone. He struggled bravely against the sense of sleep\nwhich weighed down his eyelids, but it was fast stealing over him, and\nhe knew that if he fell asleep death would inevitably follow. At this\ncrisis his foot struck against a heap lying across his path. Stooping\ndown, he found it to be a human body half buried in the snow. The next\nmoment he held him in his arms, and was rubbing and chafing the frozen\nman\u2019s limbs. The effort to restore another unto life brought back to\nhimself warmth and energy, and was the means of saving both. The same\nlaw obtains in the realm of the soul. In order that our spiritual\nvitality may quicken into new life, we must help others in highest\nmatters of faith and hope.\n\n                   \u2018Heaven\u2019s gate is shut\n                      To him who comes alone;\n                    Save thou a soul,\n                      And it shall save thine own.\u2019\n\n                                                    J. H. HERTZ, 1898.\n\n                   *       *       *       *       *\n\nI WILL seek that which is lost, and will bring again that which is\ndriven away, and will bind up that which is broken, and will strengthen\nthat which is sick.\n\n                                                       EZEKIEL 34. 16.\n\n\n                   ATONEMENT PROMISE AND ADMONITION\n\n                                   I\n\n          SEEK ye the Lord while He may be found,\n          Call ye upon Him while He is near;\n          Let the wicked forsake his way,\n          And the man of iniquity his thoughts;\n          And let him return unto the Lord,\n          And He will have compassion upon him,\n          And to our God, for He will abundantly pardon.\n          For My thoughts are not your thoughts,\n          Neither are your ways My ways, saith the Lord.\n          For as the heavens are higher than the earth,\n          So are My ways higher than your ways,\n          And My thoughts than your thoughts.\n          For as the rain cometh down and the snow from heaven,\n          And returneth not thither,\n          Except it water the earth,\n          And make it bring forth and bud,\n          And give seed to the sower and bread to the eater;\n          So shall My word be that goeth forth out of My mouth:\n          It shall not return unto Me void,\n          Except it accomplish that which I please,\n          And make the thing whereto I sent it prosper.\n\n                                                ISAIAH 55. 6\u201211.\n\n\n                                  II\n\n      THEN shall thy light break forth as the morning,\n      And thy healing shall spring forth speedily;\n      And thy righteousness shall go before thee,\n      The glory of the Lord shall be thy rearward.\n      Then shalt thou call, and the Lord shall answer;\n      Thou shalt cry, and He will say: \u2018Here I am.\u2019\n      If thou take away from the midst of thee the yoke,\n      The putting forth of the finger, and speaking wickedness;\n      And if thou draw out thy soul to the hungry,\n      And satisfy the afflicted soul;\n      Then shall thy light rise in darkness,\n      And thy gloom be as the noonday;\n      And the Lord will guide thee continually,\n      And satisfy thy soul in drought,\n      And make strong thy bones;\n      And thou shalt be like a watered garden,\n      And like a spring of water, whose waters fail not.\n      And they that shall be of thee shall build the old waste\n          places,\n      Thou shalt raise up the foundations of many generations;\n      And thou shalt be called The repairer of the breach, The\n          restorer of paths to dwell in.\n\n                                                ISAIAH 58. 8\u201212.\n\n\n                   LORD, THINE HUMBLE SERVANTS HEAR\n\n                LORD, thine humble servants hear,\n                  Suppliant now before Thee;\n                Our Father, from Thy children\u2019s plea\n                  Turn not, we implore Thee!\n\n                Lord, blot out our evil pride,\n                  All our sins before Thee;\n                Our Father, for Thy Mercy\u2019s sake,\n                  Pardon, we implore Thee.\n\n                Lord, no sacrifice we bring,\n                  Prayers and tears implore Thee;\n                Our Father, take the gift we lay,\n                  Contrite hearts before Thee.\n\n                Lord, Thy sheep have wandered far,\n                  Gather them before Thee;\n                Our Father, let Thy shepherd\u2019s love\n                  Guide us, we implore Thee.\n\n                Lord, forgive and comfort all\n                  That in truth implore Thee;\n                Our Father, let our evening prayer\n                  Thus find grace before Thee.\n\n                                 R. YEHUDAH.\n                          (_Trans. S. Solis-Cohen._)\n\n\n                               \u05d0\u05b5\u05dc \u05e0\u05d5\u05b9\u05e8\u05b8\u05d0 \u05e2\u05b2\u05dc\u05b4\u05d9\u05dc\u05b8\u05d4\n\n                       GOD THAT DOEST WONDROUSLY\n                               (NE\u2019ILAH)\n\n                GOD, that doest wondrously,\n                God, that doest wondrously,\n                Pardon at Thy people\u2019s cry,\n                As the closing hour draws nigh!\n\n                Few are Israel\u2019s sons, and weak;\n                Thee, in penitence, they seek.\n                O regard their anguished cry,\n                As the closing hour draws nigh!\n\n                Souls in grief before Thee poured,\n                Agonize for deed and word;\n                \u2018We have sinned. Forgive!\u2019 they cry,\n                As the closing hour draws nigh!\n\n                Heal them! Let their trust in Thee\n                Turn aside Wrath\u2019s dread decree;\n                Doom them not, but heed their cry,\n                As the closing hour draws nigh!\n\n                For our Fathers\u2019 righteousness\n                Save us now in our distress;\n                Make us glad with freedom\u2019s cry,\n                As the closing hour draws nigh!\n\n                                R. MOSHEH.\n                        (_Trans. S. Solis-Cohen._)\n\n\n                              TABERNACLES\n\n                                \u05d6\u05b0\u05de\u05b7\u05df \u05e9\u05b4\u05c2\u05de\u05b0\u05d7\u05b8\u05ea\u05b5\u05e0\u05d5\u05bc\n\nTHE divine religion does not urge us to lead an ascetic life, but\nguides us in the middle path, equidistant from the extremes of too\nmuch and too little; it allows free play to every God-given faculty of\nboth body and soul, within the limits drawn by the Divine Hand itself.\nFor certain it is that what we devote to one faculty in excessive\nmeasure we withdraw from another faculty, and thus lose the harmony\nwhich should pervade our whole life. In general, let me impress this\nprinciple upon thy mind: the essence of our whole law is contained in\nthese three things\u2015\u2015reverence, love, joy. They are the way to bring us\nnear to God. Thy contrition on the day of fasting is in no wise more\npleasing to Him than thy joy on the sabbath or the festival, if so be\nthat thy delight comes from a devout and full heart. Just as prayer\nrequires reflection and devotion, so does joy in God\u2019s commandments and\nthe study of His revelation. Thou must rejoice in the love of Him who\ngave the Law, being persuaded that the giving thereof was an act of His\nlove towards thee.\n\n                                                 YEHUDAH HALEVI, 1141.\n\n\n                           PALMS AND MYRTLES\n\n              THY praise, O Lord, will I proclaim\n              In hymns unto Thy glorious name.\n              O Thou Redeemer, Lord and King,\n              Redemption to Thy faithful bring!\n              Before Thine altar they rejoice\n              With branch of palm and myrtle-stem;\n              To Thee they raise the prayerful voice\u2015\u2015\n              Have mercy, save and prosper them.\n\n              They overflow with prayer and praise\n              To Him who knows the future days.\n              Have mercy Thou, and hear the prayer\n              Of those who palms and myrtles bear.\n              Thee day and night they sanctify\n              And in perpetual song adore;\n              Like to the heavenly host, they cry,\n              \u2018Blessed art Thou for evermore\u2019.\n\n                                ELEAZAR KALIR, 8th cent.\n                                (_Trans. Alice Lucas._)\n\n\n                         THE HARVEST FESTIVAL\n\nIN keeping in view the agricultural aspect of the Three Festivals,\nthe modern Jew performs no unimportant duty. He realizes the fact that\nIsrael was once a people who lived by tilling the soil, and that the\ncommercial character which so largely distinguishes his people in these\ntimes is not, as is commonly thought, inborn, but is the result of the\nunkindly conditions in which they have been compelled to live. It is\ngood for us and the world at large to remember that the history of our\nrace has its idyllic side.\n\n                                                  MORRIS JOSEPH, 1903.\n\n                   *       *       *       *       *\n\nTHE vineyards of Israel have ceased to exist, but the eternal Law\nenjoins the children of Israel still to celebrate the vintage. A race\nthat persist in celebrating their vintage, although they have no fruits\nto gather, will regain their vineyards.\n\n                                              BENJAMIN DISRAELI, 1846.\n\n\n                            JOYOUS SERVICE\n\nTHE easily depressed, the despondent and morose man has often\nbecome what he is from mere selfishness. It is so delightful to pity\nourselves, to yield to the \u2018luxury of woe\u2019, and sing a plaintive song\nof self-commiseration in a minor key. But the next step is to give your\nsoul to the devil. Judaism is not more emphatic against the latter than\nthe former, and I am sure that there are few wickeder thoughts than\nthis: that God made me with a despondent, melancholy heart. Shammai\nsaid: \u2018Always be cheerful\u2019. R. Ishmael said: \u2018Ever be joyful\u2019. This\nRabbi Ishmael died a martyr\u2019s death in the second century of this\nera. Do you think that when he suffered he repined and said: \u2018If I had\nknown how my life was to end I would have wept my days away instead of\njoyously doing my duty\u2019? Serve the Lord with gladness, and the gladness\nwill leave its after-glow of resignation, contentment, and peace.\n\n                                                    I. ABRAHAMS, 1893.\n\n                   *       *       *       *       *\n\nTHE Spirit of God abideth not where there is either needless grieving\nor inactivity; but only where there is _joyful_ performance of duty.\n\n                                                               TALMUD.\n\n\n                       REJOICING OF THE LAW[75]\n\n                               \u05e9\u05b4\u05c2\u05d9\u05e9\u05c2\u05d5\u05bc \u05d5\u05b0\u05e9\u05b4\u05c2\u05de\u05b0\u05d7\u05d5\u05bc\n\n          THIS Feast of the Law all your gladness display,\n            To-day all your homages render.\n          What profit can lead one so pleasant a way,\n            What jewels can vie with its splendour?\n          Then exult in the Law on its festival day,\n            The Law is our Light and Defender.\n\n          My God I will praise in a jubilant lay,\n            My hope in Him never surrender,\n          His glory proclaim where His chosen sons pray,\n            My Rock all my trust shall engender.\n          Then exult in the Law on its festival day,\n            The Law is our Light and Defender.\n\n          My heart of Thy goodness shall carol alway,\n            Thy praises I ever will render;\n          While breath is, my lips all Thy wonders shall say,\n            Thy truth and Thy kindness so tender.\n          Then exult in the Law on its festival day,\n            The Law is our Light and Defender.\n\n                                         FESTIVAL PRAYER BOOK.\n                                        (_Trans. I. Zangwill._)\n\n\n                             SIMCHAS TORAH\n\n      LECHAYIM,[76] my brethren, Lechayim, I say,\n      Health, peace, and good fortune I wish you to-day.\n      To-day we have ended the Torah once more;\n      To-day we begin it anew, as of yore.\n      Be thankful and glad and the Lord extol,\n      Who gave us the Law on its parchment scroll.\n\n      The Torah has been our consolation,\n      Our help in exile and sore privation.\n      Lost have we all we were wont to prize:\n      Our holy temple a ruin lies;\n      Laid waste is the land where our songs we sung;\n      Forgotten our language, our mother-tongue;\n      Of kingdom and priesthood are we bereft;\n      Our Faith is our only treasure left.\n      God in our hearts, the Law in our hands,\n      We have wandered sadly through many lands.\n      We have suffered much; yet, behold, we live\n      Through the comfort the Law alone can give.\n\n      Two thousand years, a little thing when spoken;\n      Two thousand years tormented, crushed, and broken\n      Seven and seventy dark generations\n      Filled up with anguish and lamentations!\n      Their tale of sorrow did I unfold,\n      No _Simchas Torah_ to-day we\u2019d hold.\n      And why should I tell it you all again?\n      In our bones \u2019tis branded with fire and pain.\n      We have sacrificed all. We have given our wealth,\n      Our homes, our honours, our land, our health,\n      Our lives\u2015\u2015like Hannah[77] her children seven\u2015\u2015\n      For the sake of the Torah that came from heaven.\n\n      And now, what next? Will they let us be?\n      Have the nations then come at last to see\n      That we Jews are men like the rest, and no more\n      Need we wander homeless as heretofore,\n      Abused and slandered wherever we go?\n      Ah! I cannot tell you. But this I know,\n      That the same God still lives in heaven above,\n      And on earth the same Law, the same Faith, that we love.\n      Then fear not, and weep not, but hope in the Lord,\n      And the sacred Torah, his Holy Word.\n\n      Lechayim, my brethren, Lechayim, I say!\n      Health, peace, and good fortune I wish you to-day.\n      To-day we have ended the Torah once more;\n      To-day we begin it again, as of yore.\n      Be thankful and glad and the Lord extol,\n      Who gave us the Law on its parchment scroll.\n\n                                     J. L. GORDON.\n                        (_Trans. Alice Lucas and Helena Frank._)\n\n\n                        THE MACCABEAN WARRIORS\n\nThey were ready either to live or die nobly.\n\n                                                    1 MACCABEES 4. 35.\n\n                   *       *       *       *       *\n\nAND King Antiochus wrote to his whole kingdom, that all should be\none people, and that each should forsake his own laws. And he sent\nletters unto Jerusalem and the cities of Judah that they should profane\nthe sabbaths and feasts, pollute the sanctuary, and build altars and\ntemples and shrines for idols; and whosoever shall not do according\nto the word of the king, he shall die. And he appointed overseers over\nall the people, and he commanded the cities of Judah to sacrifice, city\nby city. And they did evil things in the land; and they made Israel to\nhide themselves in every place of refuge which they had. And they rent\nin pieces the Books of the Law which they found, and set them on fire.\nAnd wheresoever was found with any a Book of the Covenant, and if any\nconsented to the Law, the king\u2019s sentence delivered him to death.\n\nAnd in those days rose up Mattathias, a priest from Jerusalem; and\nhe dwelt at Modin. And he had five sons, John, Simon, Judas (who was\ncalled Maccabaeus), Eleazar, Jonathan. And he saw the blasphemies that\nwere committed in Judah and in Jerusalem, and Mattathias and his sons\nrent their clothes, and put on sackcloth, and mourned exceedingly.\n\nAnd the king\u2019s officers, that were enforcing the apostasy, came into\nthe city Modin. And many of Israel came unto them, and Mattathias\nand his sons were gathered together. And the king\u2019s officers spake to\nMattathias, saying, \u2018Thou art a ruler and an honourable and great man\nin this city, and strengthened with sons and brethren; now therefore\ncome thou first and do the commandment of the king, as all nations have\ndone, and the men of Judah, and they that remain in Jerusalem; so shalt\nthou and thy house be in the number of the king\u2019s Friends, and thou and\nthy children shall be honoured with silver and gold, and many rewards.\u2019\nAnd Mattathias answered and said with a loud voice, \u2018_Though all the\nnations that are under the king\u2019s dominion obey him, and fall away\nevery one from the religion of their fathers, yet will I and my sons\nand my brethren walk in the covenant of our fathers_.\u2019 And Mattathias\ncried out in the city with a loud voice, saying, \u2018Whosoever is zealous\nfor the Law, and maintaineth the Covenant, let him follow me.\u2019\n\nThen were gathered together unto them every one that offered himself\nwillingly for the Law. And all they that fled from the evils were\nadded to them, and became a stay unto them. And they mustered a host,\nand pulled down the altars; and they pursued after the sons of pride,\nneither suffered they the sinner to triumph.\n\n                                                  _Selection from_\n                                              1 MACCABEES 1. 41\u20122. 48.\n\n\n                          THE FEAST OF LIGHTS\n\n        KINDLE the taper like the steadfast star,\n          Ablaze on evening\u2019s forehead o\u2019er the earth,\n        And add each night a lustre till afar\n          An eightfold splendour shine above thy hearth.\n        Clash, Israel, the cymbals, touch the lyre,\n          Blow the brass trumpet and the harsh-tongued horn;\n        Chant psalms of victory till the heart takes fire,\n          The Maccabean spirit leap new-born.\n\n                                                EMMA LAZARUS.\n\n\n                              THE MENORAH\n\nDEEP in his soul he began to feel the need of being a Jew. His\ncircumstances were not unsatisfactory; he enjoyed an ample income and a\nprofession that permitted him to do whatever his heart desired. For he\nwas an artist. His Jewish origin and the faith of his fathers had long\nsince ceased to trouble him, when suddenly the old hatred came to the\nsurface again in a new mob-cry. With many others he believed that this\nflood would shortly subside. But there was no change for the better;\nand every blow, even though not aimed directly at him, struck him with\nfresh pain, till little by little his soul became one bleeding wound.\nThese sorrows, buried deep in his heart and silenced there, evoked\nthoughts of their origin and of his Judaism; and now he did something\nhe could not perhaps have done in the old days\u2015\u2015he began to love his\nJudaism with an intense fervour. Although in his own eyes he could not,\nat first, clearly justify this new yearning, it became so powerful at\nlength that it crystallized from vague emotions into a definite idea\nwhich he must needs express. It was the conviction that there was only\none solution for this moral misery\u2015\u2015the return to Judaism.\n\nThe Jew of to-day had lost the poise which was his fathers\u2019 very being.\nThis generation, having grown up under the influence of alien cultures,\nwas no longer capable of that return which he had perceived to be their\nredemption. But the new generation would be capable of it, if it were\nonly given the right direction early enough. He resolved, therefore,\nthat his own children, at least, should be shown the proper path. They\nshould be trained as Jews in their own home.\n\nHitherto he had permitted to pass by unobserved the holiday which the\nwonderful apparition of the Maccabees had illumined for thousands of\nyears with the glow of miniature lights. Now, however, he made this\nholiday an opportunity to prepare something beautiful which should\nbe for ever commemorated in the minds of his children. In their young\nsouls should be implanted early a steadfast devotion to their ancient\npeople. He bought a Menorah, and when he held this nine-branched\ncandlestick in his hands for the first time, a strange mood came over\nhim. In his father\u2019s house also the lights had once burned in his youth,\nnow far away, and the recollection gave him a sad and tender feeling\nfor home. The tradition was neither cold nor dead\u2015\u2015thus it had passed\nthrough the ages, one light kindling another. Moreover, the ancient\nform of the Menorah had excited his interest. Clearly the design was\nsuggested by the tree\u2015\u2015in the centre the sturdy trunk, on right and\nleft four branches, one below the other, in one place, and all of equal\nheight. A later symbolism brought with it the short ninth branch, which\nprojects in front and functions as a servant. What mystery had the\ngenerations which followed one another read into this form of art, at\nonce so simple and natural! And our artist wondered to himself if it\nwere not possible to animate again the withered form of the Menorah\u2015\u2015to\nwater its roots, as one would a tree. The mere sound of the name,\nwhich he now pronounced every evening to his children, gave him great\npleasure. There was a lovable ring to the word when it came from the\nlips of little children.\n\nOn the first night the candle was lit and the origin of the holiday\nexplained. The wonderful incident of the lights that strangely remained\nburning so long, the story of the return from the Babylonian exile,\nthe second Temple, the Maccabees\u2015\u2015our friend told his children all he\nknew. It was not very much, to be sure; but it served. When the second\ncandle was lit, they repeated what he had told them; and though it had\nall been learnt from him, it seemed to him quite new and beautiful. In\nthe days that followed, he waited keenly for the evenings which became\never brighter. Candle after candle stood in the Menorah, and the\nfather mused on the little candles with his children till at length\nhis reflections became too deep to be uttered before them.\n\nThen came the eighth day, when the whole row burns, even the faithful\nninth, the servant, which on other nights is used only for the lighting\nof the others. A great splendour streamed from the Menorah. The\nchildren\u2019s eyes glistened. But for our friend all this was the symbol\nof the enkindling of a nation. When there is but one light, all is\nstill dark, and the solitary light looks melancholy. Soon it finds one\ncompanion, then another, and another. The darkness must retreat. The\nlight comes first to the young and the poor\u2015\u2015then others join who love\nJustice, Truth, Liberty, Progress, Humanity, and Beauty. When all the\ncandles burn, then we must all stand and rejoice over the achievement.\nAnd no office can be more blessed than that of a Servant of the Light.\n\n                                                  THEODOR HERZL.\n                                            (_Trans. B. L. Pouzzner._)\n\n\n                      THE STORY OF THE MACCABEES\n\nIT is good for Jewish lads to include warriors of their own race in\ntheir gallery of heroes, to be able to say, \u2018My people has produced its\nbrave men equally with the Greeks and the Romans\u2019.\n\nBut still better it is for them to feel that these brave men drew\ntheir courage from the purest of all sources, from a passionate love\nfor their religion, from a veneration for the good and the true and\nthe morally beautiful. The Maccabees boldly faced overwhelming odds,\nnot for their own selfish ends, but in a spirit of self-sacrificing\nfidelity to the holiest of all causes. They threw themselves upon the\nenemy in the temper that takes the martyr to the stake; they did it not\nfor gain or glory, but solely for conscience\u2019 sake. They felt that God\nwas calling to them, and they could not hold back. Theirs was a unique\neffort. Others had, it is true, displayed an equally noble courage on\nthe battle-field. But what they had fought for was their fatherland and\ntheir mother tongue, their hearths and homes. To fight for Religion was\na new thing.\n\nThe little Maccabean band was like a rock in the midst of a surging sea.\nStanding almost alone in their day, the heroes beat back the forces\nthat threatened to involve all mankind in a common demoralization. They\nkept a corner of the world sweet in an impure age. They held aloft the\ntorch of true religion at a time when thick darkness was covering the\nnations.\n\n                                                  MORRIS JOSEPH, 1903.\n\n\n                             CHANUCAH HYMN\n\n                  ROCK of Ages, let our song\n                  Praise Thy saving power;\n                  Thou, amidst the raging foes,\n                  Wast our shelt\u2019ring tower.\n                  Furious they assailed us,\n                  But Thine arm availed us;\n                      And Thy word\n                      Broke their sword\n                  When our own strength failed us.\n\n                  Kindling new the holy lamps,\n                  Priests approved in suffering\n                  Purified the nation\u2019s shrine,\n                  Brought to God their offering.\n                  And His courts surrounding\n                  Hear, in joy abounding,\n                      Happy throngs\n                      Singing songs\n                  With a mighty sounding.\n\n                  Children of the Martyr-race,\n                  Whether free or fettered,\n                  Wake the echoes of the songs\n                  Where ye may be scattered.\n                  Yours the message cheering,\n                  That the time is nearing\n                      Which shall see\n                      All men free,\n                  Tyrants disappearing.\n\n                                      G. GOTTHEIL.\n\n\n                               PURIM[78]\n\nTHERE was a certain Jew in Shushan ... whose name was Mordecai.... And\nhe brought up Hadassah, that is, Esther, his uncle\u2019s daughter ... and\nwhen her father and mother were dead, Mordecai took her for his own\ndaughter.... And Esther was taken unto King Ahasuerus into his house\nroyal ... and the king loved Esther ... and she obtained grace and\nfavour in his sight....\n\nAfter these things did King Ahasuerus promote Haman, and set his seat\nabove all the princes that were with him. And Haman said, \u2018There is a\ncertain people scattered abroad and dispersed among the peoples in all\nthe provinces of thy kingdom; and their laws are diverse from those of\nevery people, neither keep they the king\u2019s laws: therefore it is not\nfor the king\u2019s profit to suffer them. If it please the king let it be\nwritten that they be destroyed ... both young and old, little children\nand women, in one day.\u2019 And the king said unto Haman, \u2018The people is\ngiven to thee to do with them as it seemeth good to thee\u2019.\n\nNow, when Mordecai knew all that was done he rent his clothes ... and\ncharged Esther that she should go in unto the king to make supplication\nunto him for her people\u2015\u2015\u2018Think not with thyself that thou shalt escape\nin the king\u2019s house, more than all the Jews. For if thou altogether\nholdest thy peace at this time, then shall relief and deliverance arise\nto the Jews from another place: and who knoweth whether thou art not\ncome to the kingdom for such a time as this?\u2019 ... Esther bade them\nreturn answer unto Mordecai, \u2018So will I go in unto the king ... and if\nI perish, I perish....\u2019\n\nThen Esther the queen ... said, \u2018If I have found favour in thy sight,\nO king ... let my life be given me at my petition, and my people at my\nrequest; for we are sold, I and my people, to be destroyed, to be slain\nand to perish....\u2019 Then spake the king Ahasuerus, \u2018Who is he, and where\nis he, that durst presume in his heart to do so?\u2019 And Esther said, \u2018An\nadversary and an enemy, even this wicked Haman\u2019.\n\nThen said one of the chamberlains, \u2018Behold also, the gallows which\nHaman hath made for Mordecai, who spake good for the king (and saved\nthe king\u2019s life) standeth in the house of Haman\u2019. And the king said,\n\u2018Hang him thereon\u2019. So they hanged Haman.... And the king said, \u2018Write\nye also to the Jews as it liketh you, in the king\u2019s name....\u2019 The Jews\nhad light and gladness and joy and honour. And whithersoever the king\u2019s\ncommandment and his decree came, the Jews had gladness and joy....\n\n... Therefore do the Jews ... make the fourteenth day of the month Adar\na day of gladness and feasting ... and of sending gifts to the poor.\n\n                                                       BOOK OF ESTHER.\n\n\n                            SERVANT OF GOD\n\n          SPIRIT and flesh are Thine,\n          O Heavenly Shepherd mine;\n          My hopes, my thoughts, my fears, Thou seest all,\n              Thou measurest my path, my steps dost know.\n          When Thou upholdest, who can make me fall?\n              When Thou restrainest, who can bid me go?\n          _O would that I might be\n          A servant unto Thee,\n              Thou God, by all adored!\n          Then, though by friends out-cast,\n          Thy hand would hold me fast,\n              And draw me near to Thee, my King and Lord!_\n\n          Fain would my heart come nigh\n          To Thee, O God, on high,\n          But evil thoughts have led me far astray\n              From the pure path of righteous government.\n          Guide Thou me back into Thy holy way,\n              And count me not as one impenitent.\n          _O would that I might be\n          A servant unto Thee,\n              Thou God, by all adored!\n          Then, though by friends out-cast,\n          Thy hand would hold me fast,\n              And draw me near to Thee, my King and Lord!_\n\n          Contrite and full of dread,\n          I mourn each moment fled,\n          \u2019Midst idle follies roaming desolate:\n              I sink beneath transgressions manifold,\n          That from Thy presence keep me separate,\n              Nor can sin-darkened eyes Thy light behold.\n          _O would that I might be\n          A servant unto Thee,\n              Thou God, by all adored!\n          Then, though by friends out-cast,\n          Thy hand would hold me fast,\n              And draw me near to Thee, my King and Lord!_\n\n          So lead me that I may\n          Thy sovereign will obey.\n          Make pure my heart to seek Thy truth divine;\n              When burns my wound, be Thou with healing near!\n          Answer me, Lord! for sore distress is mine,\n              And say unto Thy servant, I am here.\n          _O would that I might be\n          A servant unto Thee,\n              Thou God, by all adored!\n          Then, though by friends out-cast,\n          Thy hand would hold me fast,\n              And draw me near to Thee, my King and Lord!_\n\n                                       YEHUDAH HALEVI, 1140.\n                                      (_Trans. Alice Lucas._)\n\n\n                             HYMN OF GLORY\n\n                SWEET hymns and songs will I indite\n                To sing of Thee by day and night\u2015\u2015\n                Of Thee, who art my soul\u2019s delight.\n\n                How doth my soul within me yearn\n                Beneath Thy shadow to return,\n                Thy secret mysteries to learn!\n\n                And even while yet Thy glory fires\n                My words, and hymns of praise inspires,\n                Thy love it is my heart desires.\n\n                Thy glory shall my discourse be;\n                In images I picture Thee,\n                Although Thyself I cannot see.\n\n                O Thou whose word is truth alway,\n                Thy people seek Thy face this day;\n                O be Thou near them when they pray.\n\n                O may my words of blessing rise\n                To Thee, who, throned above the skies,\n                Art just and mighty, great and wise.\n\n                My meditation day and night,\n                May it be pleasant in Thy sight,\n                For Thou art all my soul\u2019s delight.\n\n                            JUDAH THE PIOUS, 12th cent.\n                              (_Trans. Alice Lucas._)\n\n\n\n\n                                   V\n\n                          THE VOICE OF WISDOM\n\n_THUS saith the Lord, Let not the wise man glory in his wisdom,\nneither the mighty man glory in his might, let not the rich man\nglory in his riches; but let him that glorieth glory in this, that he\nunderstandeth and knoweth Me, that I am the Lord who exercise loving\nkindness, judgement, and righteousness in the earth: for in these\nthings I delight, saith the Lord._\n\n                                                     JEREMIAH 9. 23\u20124.\n\n                   *       *       *       *       *\n\n_HE that planted the ear, shall He not hear? He that formed the eye,\nshall He not see? He that instructeth the nations, shall not He correct,\nEven He that teacheth man knowledge?_\n\n                                                       PSALM 94. 9\u201210.\n\n\n                  GOD, WHOM SHALL I COMPARE TO THEE!\n\n              GOD, whom shall I compare to Thee,\n              When Thou to none canst likened be?\n              Under what image shall I dare\n              To picture Thee, when everywhere\n              All Nature\u2019s forms Thine impress bear?\n\n              Hearts, seeking Thee, from search refrain,\n              And weary tongues their praise restrain.\n              Thyself unbound by time and place,\n              Thou dost pervade, support, embrace\n              The world and all created space.\n\n              Deep, deep beyond all fathoming,\n              Far, far beyond all measuring,\n              We can but seek Thy deeds alone;\n              When bow Thy saints before Thy throne\n              Then is Thy faithfulness made known.\n\n              Thy righteousness we can discern,\n              Thy holy law proclaim and learn.\n              Is not Thy presence near alway\n              To them who penitently pray,\n              But far from those who sinning stray?\n\n              Pure souls behold Thee, and no need\n              Have they of light: they hear and heed\n              Thee with the mind\u2019s keen ear, although\n              The ear of flesh be dull and slow.\n              Their voices answer to and fro.\n\n              Thy holiness for ever they proclaim:\n              The Lord of Hosts! thrice holy is His name.\n\n                                      YEHUDAH HALEVI.\n                                  (_Trans. Alice Lucas._)\n\n\n                            GREAT IS TRUTH\n\nGREAT is Truth, and stronger than all things. All the earth calleth\nupon Truth, and the heaven blesseth her; all works shake and tremble,\nbut with her is no unrighteous thing.... Truth abideth, and is strong\nfor ever; she liveth and conquereth for evermore.... She is the\nstrength, and the kingdom, and the power, and the majesty, of all ages.\nBlessed be the God of Truth.\n\n                                           1 ESDRAS 4. 35, 36, 38, 40.\n\n                   *       *       *       *       *\n\nTRUTH is the seal of God.\n\n                                                               TALMUD.\n\n\n                            THE RIGHT LIFE\n\nIT hath been told thee, O man, what is good, and what the Lord doth\nrequire of thee: only to do justly, and to love mercy, and to walk\nhumbly with thy God.\n\n                                                           MICAH 6. 8.\n\n                   *       *       *       *       *\n\nWOE unto them that call evil good, and good evil; that put darkness for\nlight, and light for darkness; that put bitter for sweet, and sweet for\nbitter!\n\nWoe unto them that are wise in their own eyes, and prudent in their own\nsight!\n\n                                                       ISAIAH 5. 20\u20122.\n\n                   *       *       *       *       *\n\nTHE proper study of a wise man is not how to die, but how to live.\n\nA man who desires to help others by counsel or deed will refrain\nfrom dwelling on men\u2019s faults, and will speak but sparingly of human\nweaknesses. But he will speak at large of man\u2019s virtue and power, and\nthe means of perfecting the same, that thus men may endeavour joyously\nto live, so far as in them lies, after the commandment of reason.\n\n                                               BENEDICT SPINOZA, 1674.\n\n\n                      THE GOODNESS OF GOD\u2019S WORK\n\nMEN frequently think that the evils in the world are more numerous\nthan the good things; many sayings and songs of the nations dwell on\nthis idea. They say that the good is found only exceptionally, whilst\nevil things are numerous and lasting. The origin of this error is to\nbe found in the circumstance that men judge of the _whole universe_ by\nexamining one single person only. If anything happens to him contrary\nto his expectation, forthwith they conclude that the whole universe is\nevil. All mankind at present in existence forms only an infinitesimal\nportion of the permanent universe. It is of great advantage that man\nshould know his station. Numerous evils to which persons are exposed\nare due to the defects existing in the persons themselves. We seek\nrelief from our own faults; we suffer from evils which we inflict on\nourselves, and we ascribe them to God who is far from connected with\nthem. As Solomon explained it: The foolishness of man perverteth his\nway, and his heart fretteth against the Lord.\n\n                                               MOSES MAIMONIDES, 1190.\n\n\n                        THE TWO NATURES IN MAN\n\nIT is because man is half angel, half brute, that his inner life\nwitnesses such bitter war between such unlike natures. The brute in him\nclamours for sensual joy and things in which there is only vanity; but\nthe angel resists and strives to make him know that meat, drink, sleep\nare but means whereby the body may be made efficient for the study of\nthe truths, and the doing of the will, of God. Not until the very hour\nof death can it be certain or known to what measure the victory has\nbeen won. He who is but a novice in the fear of God will do well to say\naudibly each day, as he rises: \u2018This day I will be a faithful servant\nof the Almighty. I will be on my guard against wrath, falsehood, hatred,\nand quarrelsomeness, and will forgive those who wound me.\u2019 For whoso\nforgives is forgiven in his turn; hard-heartedness and a temper that\nwill not make up quarrels are a heavy burden of sin, and unworthy of\nan Israelite.\n\n                                            MOSES OF COUCY, 13th cent.\n\n\n                          FREEDOM OF THE WILL\n\nFREE will is granted to every man. If he desire to incline towards\nthe good way and be righteous, he has the power to do so; and if he\ndesire to incline towards the unrighteous way and be a wicked man, he\nhas also the power to do so. Give no room in your minds to that which\nis asserted by heathen fools, and also by many of the ignorant among\nthe Israelites themselves, namely: that the Holy One, blessed be He,\ndecrees that a man from his birth should be either a righteous man or\na wicked man.\n\nSince the power of doing good or evil is in our own hands, and\nsince all the wicked deeds which we have committed have been committed\nwith our full consciousness, it befits us to turn in penitence and to\nforsake our evil deeds; the power of doing so being still in our hands.\nNow this matter is a very important principle; nay, it is the pillar of\nthe Law and of the commandments.\n\n                                               MOSES MAIMONIDES, 1180.\n\n\n                     THE WICKED SAITH IN HIS HEART\n\n      FOR they said within themselves, reasoning not aright,\n      \u2018Short and sorrowful is our life;\n      And there is no healing when a man cometh to his end,\n      And none was ever known that returned out of Hades.\n      Because by mere chance were we born,\n      And hereafter we shall be as though we had never been:\n      And our name shall be forgotten in time,\n      And no man shall remember our works;\n      And our life shall pass away as the traces of a cloud,\n      And shall be scattered as is a mist.\n      For our allotted time is the passing of a shadow,\n      And there is no putting back of our end.\n      Come therefore and let us enjoy the good things that now\n          are;\n      And let us use the creation with all our soul as youth\u2019s\n          possession.\n      Let us fill ourselves with costly wine and perfumes;\n      And let no flower of spring pass us by:\n      Let us crown ourselves with rosebuds, before they be\n          withered:\n      Let none of us go without his share in our proud revelry:\n      Everywhere let us leave tokens of our mirth:\n      Because this is our portion, and our lot is this.\n      Let our strength be to us a law of righteousness;\n      For that which is weak is convicted to be of no service.\u2019\n\n      Thus reasoned they, and they were led astray;\n      For their wickedness blinded them,\n      And they knew not the mysteries of God,\n      Neither hoped they for wages of holiness,\n      Nor did they judge that there is a prize for blameless\n          souls.\n      Because God created man for incorruption,\n      And made him an image of His own everlastingness.\n\n                      WISDOM OF SOLOMON 2. 1, 2, 4\u20129, 11, 21\u20123.\n\n\n                       REPENTANCE OF THE WICKED\n\n      THEY shall say within themselves repenting:\n      \u2018Verily we went astray from the way of truth,\n      We took our fill of the paths of lawlessness and\n          destruction,\n      And we journeyed through trackless deserts,\n      But the way of the Lord we knew not.\n      What did our arrogancy profit us?\n      And what good have riches and vaunting brought us?\n      Those things all passed away as a shadow,\n      As a ship passing through the billowy water,\n      Whereof, when it is gone by, there is no trace to be found,\n      Neither pathway of its keel in the billows:\n      Or as when a bird flieth through the air,\n      No token of her passage is found,\n      But the light wind, lashed with the stroke of her pinions,\n      And rent asunder with the violent rush, is passed through\n          by the motion of her wings,\n      And afterwards no sign of her coming is found therein:\n      So we also, as soon as we were born, ceased to be;\n      And of virtue we had no sign to show,\n      But in our wickedness we were utterly consumed.\n      Because the hope of the ungodly man is as chaff carried by\n          the wind,\n      And passeth by as the remembrance of a guest that tarrieth\n          but a day.\n\n      \u2018But the righteous live for ever,\n      And in the Lord is their reward,\n      And the care for them with the Most High.\u2019\n\n                              WISDOM OF SOLOMON 5. 3, 6\u201211, 13\u201215.\n\n\n                             WISE COUNSEL\n\n                                   I\n\nTHE soul, when accustomed to superfluous things, acquires a strong\nhabit of desiring others which are necessary neither for the\npreservation of the individual nor for that of the species. This\ndesire is without limit; whilst things which are necessary are few,\nand restricted within certain bounds. Lay this well to heart, reflect\non it again and again; that which is superfluous is without end (and\ntherefore the desire for it also without limit). Thus you desire to\nhave your vessels of silver, but golden vessels are still better;\nothers even have vessels studded with sapphires, emeralds, or rubies.\nThose, therefore, who are ignorant of this truth, that the desire for\nsuperfluous things is without limit, are constantly in trouble and pain.\nWhen they thus meet with the consequences of their course they complain\nof the judgements of God; they go so far as to say that God\u2019s power\nis insufficient, because He has given to this Universe the properties\nwhich they imagine cause these evils.\n\n                                                     MOSES MAIMONIDES.\n\n\n                                  II\n\nPREFER one in hand to two in hope; a little certainty is better than\na great perhaps. Sooner a servant among the noble than leader among\nthe common; for some of their honour will stick to you, while you must\nshare the contempt of your contemptible followers.\n\nThe proud cedar is felled, the lowly bush is untouched; fire rises and\ndies away, water flows down and for ever. If for what beauty or riches\nyou have, you raise your head above neighbour or brother, you feed\nhateful envy, and the beggar whom you despise may yet triumph over you.\nBetter enough in freedom than plenty at the table of another.\n\nLove thy children with impartial love; the hope oft errs that you place\non the more promising, and all your joy may come from him that you have\nkept in the background.\n\n                                             BENEDICT OF OXFORD, 1195.\n                                             (_Trans. Joseph Jacobs._)\n\n\n                                  III\n\nTHERE are seven marks of an uncultured, and seven of a wise, man. The\nwise man does not speak before him who is greater than he in wisdom,\nand does not break in upon the speech of his fellow; he is not hasty\nto answer; he questions according to the subject-matter, and answers\nto the point; he speaks upon the first thing first, and upon the last,\nlast; regarding that which he has not understood, he says, \u2018I do not\nunderstand it\u2019, and he acknowledges the truth.\n\n                                                ETHICS OF THE FATHERS.\n\n\n                         THE DUTY OF HOLINESS\n\nI AM the Lord your God: sanctify yourselves therefore, and be ye\nholy; for I am holy.\n\n                                                     LEVITICUS 11. 44.\n\n                   *       *       *       *       *\n\nIN rabbinical ethics, holiness is the highest ideal. The entire system\nof the Jewish law has the hallowing of life as its aim, to be reached\nthrough good works, through observance of the Sabbath and Holy-days,\nand through the sanctification of God\u2019s name (Kiddush Hashem). Holiness\nbecame for rabbinical Judaism synonymous with purity of life, purity of\naction, and purity of thought; and under its influence personal purity\nin Judaism became the highest standard and maxim of ethics found in any\nreligious system.\n\n                                                  K. KOHLER,[79] 1904.\n\n                   *       *       *       *       *\n\n\u2018CLEANLINESS is next to Godliness.\u2019\u2015\u2015Carefulness leads to cleanliness;\ncleanliness to purity; purity to humility; humility to saintliness;\nsaintliness to fear of sin; fear of sin to holiness; and holiness to\nimmortality.\n\n                                                               TALMUD.\n\n\n                            THE CITY OF GOD\n\nDO not seek for the City of God on earth, for it is not built of wood\nor stone; but seek it in the soul of the man who is at peace with\nhimself and is a lover of true wisdom.\n\nIf a man practises ablutions of the body, but defiles his mind\u2015\u2015if he\noffers hecatombs, founds a temple, adorns a shrine, and does nothing\nfor making his soul beautiful\u2015\u2015let him not be called religious. He\nhas wandered far from real religion, mistaking ritual for holiness;\nattempting, as it were, to bribe the Incorruptible and to flatter Him\nwhom none can flatter. God welcomes the genuine service of a soul, the\nsacrifice of truth; but from display of wealth He turns away.\n\nWill any man with impure soul and with no intention to repent dare to\napproach the Most High God? The grateful soul of the wise man is the\ntrue altar of God.\n\n                                              PHILO JUDAEUS, 1st cent.\n\n                   *       *       *       *       *\n\nTHINK not meanly of thyself, and despair not of perfection.\n\n                                               MOSES MAIMONIDES, 1200.\n\n                   *       *       *       *       *\n\nA MAN should so live that at the close of every day he can repeat: \u2018I\nhave not wasted my day\u2019.\n\n                                                                ZOHAR.\n\n\n                               HUMILITY\n\nTHE man who does good works is more likely to be overtaken by pride\nin them than by any other moral mischance, and its effect on conduct\nis injurious in the extreme. Therefore, among the most necessary of\nvirtues is that one which banishes pride; and this is, humility.\n\nFirst among the signs by which the meek are known is that when\nmisfortunes come to them their endurance triumphs over their fear and\ngrief, and they willingly submit to the decree of God, and own that His\njudgements are righteous.\n\nIn matters of justice, however, the meek will be high-spirited and\nfearless, punishing the wicked without fear for favour. He will help\nthe oppressed and rescue him from the power of the oppressor.\n\n                                             BACHYA IBN PAKUDAH, 1040.\n\n                   *       *       *       *       *\n\nAT all times let a man fear God as well in private as in public,\nacknowledge the truth, and speak the truth in his heart; and let\nhim rise early and say: Sovereign of all worlds! Not because of our\nrighteous acts do we lay our supplications before Thee, but because\nof Thine abundant mercies.\n\n                                                    DAILY PRAYER BOOK.\n\n                   *       *       *       *       *\n\nWISDOM begetteth humility.\n\n                                               ABRAHAM IBN EZRA, 1167.\n\n\n                        SAYINGS FROM THE TALMUD\n\n                                   I\n\nBE thou the cursed, not he who curses. Be of them that are persecuted,\nnot of them that persecute. Look at Scripture: there is not a single\nbird more persecuted than the dove; yet God has chosen her to be\noffered up on His altar. The bull is hunted by the lion, the sheep by\nthe wolf, the goat by the tiger. And God said, \u2018Bring Me a sacrifice,\nnot from them that persecute, but from them that are persecuted\u2019.\n\nScripture ordains that the Hebrew slave who \u2018loves\u2019 his bondage shall\nhave his ear pierced against the door-post (Exodus 21). Why? Because it\nis that ear which heard on Sinai, \u2018They are My servants, they shall not\nbe sold as bondsmen\u2019. They are _My_ servants, not servants\u2019 servants.\nAnd this man voluntarily throws away his precious freedom\u2015\u2015\u2018Pierce his\near!\u2019\n\n\n                                  II\n\nEVEN when the gates of heaven are shut to prayer, they are open to\ntears. Prayer is Israel\u2019s only weapon, a weapon inherited from his\nfathers, a weapon tried in a thousand battles.\n\nWhen the righteous man dies, it is the earth that loses. The lost jewel\nwill always be a jewel, but the possessor who has lost it\u2015\u2015well may he\nweep.\n\nTo one who denied resurrection, Gabiha ben Pasissa said: \u2018If what\nnever before existed, exists, why may not that which once existed exist\nagain?\u2019\n\nLife is a passing shadow, says Scripture. Is it the shadow of a tower,\nof a tree? A shadow that prevails for a while? No, it is the shadow of\na bird in its flight\u2015\u2015away flies the bird, and there is neither bird\nnor shadow.\n\nRepent one day before thy death. There was a king who bade all his\nservants to a great repast, but did not indicate the hour. Some went\nhome and put on their best garments and stood at the door of the\npalace; others said, \u2018There is ample time, the king will let us know\nbeforehand\u2019. But the king summoned them of a sudden; and those that\ncame in their best garments were well received, but the foolish ones\nwho came in their slovenliness, were turned away in disgrace.\n\nIron breaks the stone, fire melts iron, water extinguishes fire,\nthe clouds drink up the water, a storm drives away the clouds, man\nwithstands the storm, fear unmans man, wine dispels fear, sleep drives\naway wine, and death sweeps all away\u2015\u2015even sleep. But Solomon the Wise\nsays: \u2018Charity delivereth from death\u2019.\n\n\n                                  III\n\nFOUR shall not enter Paradise: the scoffer, the liar, the hypocrite,\nand the slanderer.\n\nThe cock and the owl both await the daylight. \u2018The light\u2019, says the\ncock, \u2018brings delight to me; but what are you waiting for?\u2019\n\nThy friend has a friend, and thy friend\u2019s friend has a friend: be\ndiscreet.\n\nHe who is ashamed will not easily commit sin. Commit a sin twice, and\nyou will think it perfectly allowable. There is a great difference\nbetween him who is ashamed before his own self, and him who is only\nashamed before others.\n\nThe sun will go down all by himself, without thy assistance. Not what\nthou sayest about thyself, but what others say. He who humiliates\nhimself will be lifted up; he who raises himself up will be humiliated.\nWhosoever runs after greatness, greatness runs away from him; he who\nruns from greatness, greatness follows him.\n\nIf the young tell thee, Build; and the old tell thee, Destroy\u2015\u2015follow\nthe counsel of the elders; for often the destruction of the elders is\nconstruction, and the construction of the young is destruction.\n\n\n                                  IV\n\n\u2018FEAR God, as much as you fear man\u2019, said Johanan ben Zakkai.[80] \u2018Not\nmore?\u2019 asked his pupils in surprise. \u2018If you would but fear Him as\nmuch!\u2019 said the dying sage.\n\nThe righteous are masters of their passions. Not so the wicked: they\nare the slaves of their desires. The righteous need no monuments: their\ndeeds are their monuments. The righteous promise little and do much;\nthe wicked promise much and do not perform even a little. Let thy yea\nbe yea, and thy nay be nay.\n\nIn Palestine it was considered a sign of descent from a good family if\nany one first broke off in a quarrel. The greatest of heroes is he who\nturneth an enemy into a friend.\n\nGiving is not the essential thing, but to give with delicacy of\nfeeling. Scripture does not say, \u2018Happy is he who giveth to the poor\u2019,\nbut, \u2018Happy is he who _wisely considereth_ the poor\u2019. He who makes the\nsorrowful rejoice will partake of life everlasting.\n\nAs the ocean never freezes, so the gate of repentance is never closed.\nThe best preacher is the heart, the best teacher time, the best book\nthe world, the best friend God.\n\nHe who curbs his wrath, his sins will be forgiven. Whosoever does\nnot persecute them that persecute him, whosoever takes an offence in\nsilence, he who does good because of love, he who is cheerful under his\nsufferings, they are the friends of God, and of them the Scripture says,\n\u2018But they that love Him shall be as the sun, when he goeth forth in his\nmight\u2019.\n\n\n                          THE DEDICATED LIFE\n\nMOSES has shown that we should all confess our gratitude for the powers\nwe possess. The wise man should dedicate his sagacity, the eloquent man\nshould devote his excellence of speech, to the praise of God in prose\nand verse; and, in general, the natural philosopher should offer his\nphysics, the moralist his ethics, the artist and the man of science\nthe arts and sciences they know. So, too, the sailor and the pilot will\ndedicate their favourable voyage, the husbandman his fruitful harvest,\nthe herdsman the increase of his cattle, the doctor the recovery of\nhis patients, the general his victory in fight, and the statesman or\nthe monarch his legal chieftaincy or kingly rule. Let no one, however\nhumble and insignificant he be, despairing of a better fortune, scruple\nto become a suppliant of God. Even if he can expect nothing more,\nlet him give thanks to the best of his power for what he has already\nreceived. Infinite are the gifts he has: birth, life, nature, soul,\nsensation, imagination, desire, reason. Reason is a small word, but\na most perfect thing, a fragment of the world-soul, or, as for the\ndisciples of the Mosaic philosophy it is more pious to say, a true\nimpression of the Divine Image.\n\n                                              PHILO JUDAEUS, 1st cent.\n\n\n                              GOD AND MAN\n\nRABBI AKIBA[81] said: Beloved is man, for he was created in the image\nof God; but it was by a special love that it was made known to him that\nhe was created in the image of God.\n\nEverything is foreseen, yet freedom of choice is given; and the world\nis judged by grace, yet all is according to the amount of the work.\n\n                               * * * * *\n\nBEN AZZAI[82] said: Despise not any man, and carp not at anything; for\nthere is not a man that has not his hour, and there is not a thing that\nhas not its place.\n\n                               * * * * *\n\nHILLEL[83] said: If I am not for myself, who will be for me? And being\nfor myself only, what am I? and, if not now, when?\n\nSeparate not thyself from the community. Trust not in thyself until the\nday of thy death. Judge not thy neighbour until thou art come into his\nplace.\n\n                                                ETHICS OF THE FATHERS.\n\n\n                             GOLDEN RULES\n\nTHOU shalt love thy neighbour as thyself.\n\n                                                     LEVITICUS 19. 18.\n\n                   *       *       *       *       *\n\nRABBI AKIBA said: _Thou shall love thy neighbour as thyself_. This is a\nfundamental principle of religion.\n\n                               * * * * *\n\nHILLEL used to say: _Whatever is hateful unto thee, do it not unto thy\nfellow_. This is the whole Law; the rest is but commentary.\n\n                                                               TALMUD.\n\n                               * * * * *\n\n\u2018_THOU shalt not hate the brother in thy heart_\u2019 (Leviticus 19. 17).\nOur Rabbis taught that this precept might be explained to mean only\nthat you must not injure him, nor insult him, nor vex him, and so the\nwords \u2018_in thine heart_\u2019 are added to forbid us even to feel hatred\nin our heart without giving it outward expression. Causeless hatred\nranks with the three capital sins: Idolatry, Immorality, and Murder.\nThe Second Temple, although in its time study of the Law and good works\nflourished and God\u2019s Commandments were obeyed, was destroyed because of\ncauseless hatred, one of the deadly sins.\n\n                                               ACHA\u00cf (GAON), 8th cent.\n                                               (_Trans. E. N. Adler._)\n\n\n                      DEEDS THE BEST COMMENDATION\n\nWHEN Akabya,[84] son of Mahalalel, was on his death-bed, his son\nasked, \u2018Father, commend me to thy friends\u2019. \u2018No, my son,\u2019 said he, \u2018I\nshall not commend thee.\u2019 \u2018Hast thou found aught unworthy in me?\u2019 \u2018No,\nmy son,\u2019 replied he, \u2018thy deeds will bring thee near unto men, and thy\ndeeds will drive thee from them.\u2019\n\n                                                               TALMUD.\n\n                   *       *       *       *       *\n\nRABBI HANINA, son of Dosa, said: He in whom the spirit of his fellow\nmen taketh delight, in him the Spirit of the All-present taketh delight;\nand he in whom the spirit of his fellow men taketh not delight, in him\nthe Spirit of the All-present taketh not delight.\n\n                   *       *       *       *       *\n\nRABBI JUDAH THE PRINCE[85] said, Which is the right course that a\nman should choose for himself? That which he feels to be in itself\nhonourable to the doer, and which also brings him the respect of his\nfellow men. Reflect upon three things, and thou wilt not come within\nthe power of sin: Know what is above thee\u2015\u2015a seeing Eye, a hearing Ear,\nand all thy deeds are written in a Book.\n\n                                                ETHICS OF THE FATHERS.\n\n\n                      A MEDIAEVAL JEWISH MORALIST\n\n                                   I\n\nNO crown carries such royalty with it as doth humility; no monument\ngives such glory as an unsullied name; no worldly gain can equal that\nwhich comes from observing God\u2019s laws. The highest sacrifice is a\nbroken and contrite heart; the highest wisdom is that which is found in\nthe Law; the noblest of all ornaments is modesty; the most beautiful of\nall things man can do is to forgive wrong.\n\nCherish a good heart when thou findest it in any one; hate, for thou\nmayest hate it, the haughtiness of the overbearing man, and keep the\nboaster at a distance. There is no skill or cleverness to be compared\nto that which avoids temptation; there is no force, no strength that\ncan equal piety. All honour to him who thinks continually and with an\nanxious heart of his Maker; who prays, reads, and learns, and all these\nwith a passionate yearning for his Maker\u2019s grace.\n\n\n                                  II\n\nLET thy dealings be of such sort that a blush need never visit thy\ncheek; be sternly dumb to the voice of passion; commit no sin, saying\nto thyself that thou wilt repent and make atonement at a later time.\nLet no oath ever pass thy lips; play not the haughty aristocrat in\nthine heart; follow not the desire of the eyes; banish carefully all\nguile from thy soul, all unseemly self-assertion from thy bearing and\nthy temper.\n\nSpeak never mere empty words; enter into strife with no man; place no\nreliance on men of mocking lips; wrangle not with evil men; cherish no\ntoo fixed good opinion of thyself, but lend thine ear to remonstrance\nand reproof.\n\nBe not weakly pleased at demonstrations of honour; strive not anxiously\nfor distinction; never let a thought of envy of those who do grave\nwrong cross thy mind; be never enviously jealous of others, or too\neager for money.\n\nHonour thy parents; make peace whenever thou canst among people, lead\nthem gently into the good path; place thy trust in, give thy company\nto, those who fear God.\n\n\n                                  III\n\nIF the means of thy support in life be measured out scantily to thee,\nremember that thou hast to be thankful and grateful even for the mere\nprivilege to breathe, and that thou must take up that suffering as a\ntest of thy piety and a preparation for better things. But if worldly\nwealth be lent to thee, exalt not thyself above thy brother; for both\nof ye came naked into the world, and both of ye will surely have to\nsleep at last together in the dust.\n\nBear well thy heart against the assaults of envy, which kills even\nsooner than death itself; and know no envy at all, save such envy of\nthe merits of virtuous men as shall lead thee to emulate the beauty of\ntheir lives. Surrender not thyself a slave to hate, that ruin of all\nthe heart\u2019s good resolves, that destroyer of the very savour of food,\nof our sleep, of all reverence in our souls.\n\nKeep peace both within the city and without, for it goes well with all\nthose who are counsellors of peace; be wholly sincere; mislead no one\nby prevarications, by words smoother than intention, as little as by\ndirect falsehood. For God the Eternal is a God of Truth; it is He from\nwhom truth flowed first, He who begat truth and sent it into creation.\n\n                               ELEAZAR (ROK\u00cbACH) OF WORMS, _c._ 1200.\n\n\n                          THE MYSTERY OF PAIN\n\nTHE mystery of pain is an old problem. The Rabbis were deeply impressed\nwith its gravity and complexity. The sorrows of the universe and the\nagony of Israel; the suffering of the nation and the pain of the\nindividual, formed the inspiration of some of their noblest thoughts.\nThey fully realized that suffering can chasten and heal and purify,\neven \u2018as salt cleanses meat\u2019. And so they call God\u2019s chastisements\nthe blessed scourges of love, and tell us that even as the olive only\ngives forth its sweet and perfumed oil on being crushed, so also Israel\nonly reaches perfection through crushing sorrows. They tell us that\nin the thick darkness of the world-problem is God\u2015\u2015the \u2018Light Behind\u2019;\nthat all things work together for good\u2015\u2015even Death; they represent God\nas saying to mankind, \u2018with thy very wounds I will heal thee\u2019; they\nsay that those whom God afflicts bear His name; that only through a\n\u2018sorrow\u2019s crown of sorrows\u2019 cometh true life. Heaven is not to be won\nby rest and ease and quiet. Only those who have suffered and endured\ngreatly have achieved greatly. The world\u2019s greatest workers, thinkers,\nand teachers have only reached the pinnacle of fame by surmounting\nobstacles which to ordinary men, content with the lower slopes, would\nhave seemed insuperable. Man has ever risen nearer to God by the\naltar-stairs of pain and sorrow\u2015\u2015those altar-stairs which lead through\ndarkness, for ever upwards, towards the very Throne of God.\n\n                                                S. ALFRED ADLER, 1906.\n\n\n                           MEETING ADVERSITY\n\nACCORDING to ancient Jewish custom, the ceremony of cutting our\ngarments when our nearest and dearest on earth is lying dead before\nus, is to be performed _standing up_. This teaches: meet all sorrow\nstanding upright. The future may be dark, veiled from the eye of\nmortals\u2015\u2015but not the manner in which we are to meet the future. To\nrail at life, to rebel against a destiny that has cast our lines in\nunpleasant places, is of little avail. We cannot lay down terms to\nlife. Life must be accepted on its own terms. But hard as life\u2019s terms\nare, life (it has been finely said) never dictates unrighteousness,\nunholiness, dishonour.\n\n                                                    J. H. HERTZ, 1900.\n\n\n                      THE CONTEMPLATION OF DEATH\n\nTHE contemplation of death should plant within the soul elevation and\npeace. Above all, it should make us see things in their true light. For\nall things which seem foolish in the light of death are really foolish\nin themselves. To be annoyed because So-and-so has slighted us or been\nsomewhat more successful in social distinctions, pulled himself somehow\none rung higher up the ladder than ourselves\u2015\u2015how ridiculous all this\nseems when we couple it with the thought of death! To pass each day\nsimply and solely in the eager pursuit of money or of fame, this also\nseems like living with shadows when one might take one\u2019s part with\nrealities. Surely when death is at hand we should desire to say, \u2018I\nhave contributed my grain to the great store of the eternal. I have\nborne my part in the struggle for goodness.\u2019 And let no man or woman\nsuppose that the smallest social act of goodness is wasted for society\nat large. All our help, petty though it be, is needed; and though we\nknow not the manner, the fruit of every faithful service is surely\ngathered in. Let the true and noble words of a great teacher ring in\nconclusion upon our ears: \u2018The growing good of the world is partly\ndependent on unhistoric acts; and that things are not so ill with you\nand me as they might have been, is half owing to the number who lived\nfaithfully a hidden life and rest in unvisited tombs\u2019.\n\n                                               C. G. MONTEFIORE, 1893.\n\n                   *       *       *       *       *\n\nREMEMBER thy last end, and cease from enmity.\n\n                                                 ECCLESIASTICUS 28. 6.\n\n\n                           LIGHT IN DARKNESS\n\nWHEN Adam saw for the first time the sun go down, and an ever-deepening\ngloom enfold creation, his mind was filled with terror. God then took\npity on him, and endowed him with the divine intuition to take two\nstones\u2015\u2015the name of one was Darkness and the name of the other Shadow\nof Death\u2015\u2015and rub them against each other, and so discover fire.\nThereupon Adam exclaimed with grateful joy: \u2018Blessed be the Creator of\nLight\u2019.\n\n                                                               TALMUD.\n\n\n                          WHENCE AND WHITHER\n\n                                   I\n\nAKABYA, son of Mahalalel, said, \u2018Reflect upon three things, and thou\nwilt not come within the power of sin: know whence thou camest, and\nwhither thou art going, and before whom thou wilt in future have to\nrender account and reckoning\u2019.\n\n                                                ETHICS OF THE FATHERS.\n\n\n                                  II\n\nAN old Saxon chieftain was once revelling with his boon companions in\nthe brilliantly lighted banqueting hall, when he noticed a bird flying\nfrom end to end, and he exclaimed: \u2018Even thus is our fate. Out of the\ndarkness we come; we speed for a while through a gay and merry world,\nand then again into darkness we lapse.\u2019 Ah, not so, dear Congregants!\n\u2018The dust returneth to the earth, as it was, but the spirit returneth\nunto God who gave it.\u2019 Our true essence is deathless\u2015\u2015spirit of God\u2019s\nundying Spirit, soul of His immortal Soul. If we have risen to a true\nconception of life and our duty, if we have proved ourselves faithful\nto our mission, then our end will not be a leap in the dark, but\u2015\u2015\n\n                       \u2018Life\u2019s race well run,\n                        Life\u2019s work well done,\n                        Life\u2019s crown well won\u2019:\n\nthen come rest and peace\u2015\u2015rest with God, peace everlasting.\n\n                                                  HERMANN ADLER, 1898.\n\n\n                           TIME AND ETERNITY\n\nGOD, the Source of life, has placed in our nature the blessed hope of\nimmortality, by which we may console ourselves for the vanity of life,\nand overcome the dread of death. If thou art in truth of the higher\nsphere, why should the thought of leaving this lower region trouble\nthee? Especially since the very pleasures which thou seekest on earth\nare, in reality, but briars and thorns. Therefore seek them not. But\nwhat shouldst thou do? This: Use thy time as thou wouldst a doubtful\ncompanion: extract the good and avoid the evil. Avail thyself of the\nfew opportunities of improvement in his company, and use thy discretion\nso that thou mayest suffer no injury from thy association with him. And\nremember that the companionship of time is but of short duration. It\nflies more quickly than the shades of evening. We are like a child that\ngrasps in his hand a sunbeam. He opens his hand soon again, but, to his\namazement, finds it empty and the brightness gone.\n\n                                             YEDAYA PENINI, 14th cent.\n\n                   *       *       *       *       *\n\nWHATSOEVER thy hand findeth to do, do it with all thy might.\n\n                                                   ECCLESIASTES 9. 10.\n\n                   *       *       *       *       *\n\nACCUSTOM thyself to complete any good work thou hast undertaken.\n\n                                         DERECH ERETZ ZUTTA, 8th cent.\n\n\n                     TALMUDIC PARABLES AND LEGENDS\n\n                                   I\n\n                    THE HEART ENNOBLES ANY CALLING\n\nRABBI BAROKA, a saintly mystic, one day as he was walking through the\ncrowded market-place of his town, met Elijah, the wandering spirit of\nprophecy in Jewish lore. \u2018Who of all this multitude has the best claim\nto Heaven?\u2019 asks the Rabbi of his spirit companion. The prophet points\nto a disreputable, weird-looking creature, a turnkey. \u2018That man yonder,\nbecause he is considerate to his prisoners, and refrains from all\nunnecessary cruelty. In that miniature hell over which he presides he\nhas suppressed many a horror.\u2019 \u2018And who else is here sure of eternal\nlife?\u2019 continues the Rabbi. Elijah then points to two motley-dressed\nfellows, clowns, who were supplying amusement to the bystanders. The\nRabbi\u2019s astonishment knew no bounds. \u2018Scorn them not,\u2019 explains the\nprophet; \u2018it is always their habit, even when not performing for hire,\nto cheer the depressed and the sorrowful. Whenever they see a sufferer\nthey join him, and by merry talk cause him to forget his grief.\u2019\n\nThe heart ennobles any calling. A turnkey may leave the saintly behind\nin true merit of life; and a jester may be first in the kingdom of\nheaven, if disinterestedly he has diminished the sadness of human lives.\n\n\n                                  II\n\n                     \u2018WE LIVE IN DEEDS, NOT YEARS\u2019\n\nA KING had a vineyard, and he hired a number of labourers, one of whom\nworked more diligently and better than the others. What did the king?\nHe took him by the hand and showed him friendship, and walked in the\nvineyard conversing with him. At eventide, all the labourers came to\nreceive their hire, and the king paid that labourer too for a full\nday\u2019s work.\n\nThen were the other labourers sorely vexed. They said, \u2018Behold, we have\nworked the whole day, whereas this one has only worked a few hours\u2019.\n\nThen said the king, \u2018Why do you speak thus? Consider. This one, in a\nfew hours, did more work for me than you who toiled the whole day long.\u2019\n\n\n                                  III\n\n                               THE ACORN\n\nA RABBI was once passing through a field where he saw a very old man\nplanting an oak-tree. \u2018Why are you planting that tree?\u2019 said he. \u2018You\nsurely do not expect to live long enough to see the acorn growing up\ninto an oak-tree?\u2019\n\n\u2018Ah,\u2019 replied the old man, \u2018my ancestors planted trees not for\nthemselves, but for us, in order that we might enjoy their shade or\ntheir fruit. I am doing likewise for those who will come after me.\u2019\n\n\n                                  IV\n\n                           EARTHLY TREASURES\n\nALEXANDER, the world conqueror, came across a simple people in\nAfrica who knew not war. He lingered to learn their ways. Two citizens\nappeared before their chief with this point of dispute: One had bought\na piece of land and discovered a treasure in it; he claimed that this\nbelonged to the seller, and wished to return it. The seller, on the\nother hand, declared that he sold the land with all it might contain.\nSo he refused to accept the treasure. The chief, turning to the buyer,\nsaid: \u2018Thou hast a son?\u2019 \u2018Yes.\u2019 And addressing the seller, \u2018Thou hast\na daughter?\u2019 \u2018Yes.\u2019 \u2018Marry one to the other and make the treasure\ntheir marriage portion.\u2019 They left content. \u2018In my country\u2019, said the\nsurprised Alexander, \u2018the disputants would have been imprisoned, and\nthe treasure confiscated for the king.\u2019 \u2018Is your country blessed by sun\nand rain?\u2019 asked the chief. \u2018Yes,\u2019 replied Alexander. \u2018Does it contain\ncattle?\u2019 \u2018Yes.\u2019 \u2018Then it must be for the sake of these innocent animals\nthat the sun shines upon it; surely its people are unworthy of such\nblessing.\u2019\n\n\n                                   V\n\n                  ALEXANDER AT THE GATES OF PARADISE\n\nALEXANDER the Great, in his travels in the East, one day wandered to\nthe gate of Paradise. He knocked, and the guardian angel asked, \u2018Who\nis there?\u2019 \u2018Alexander,\u2019 was the answer. \u2018Who is Alexander?\u2019 \u2018Alexander,\nyou know\u2015\u2015_the_ Alexander\u2015\u2015Alexander the Great\u2015\u2015Conqueror of the world.\u2019\n\u2018We know him not\u2015\u2015he cannot enter here. _This is the Lord\u2019s gate; only\nthe righteous enter._\u2019 Alexander then more humbly begged for something\nto show he had reached the heavenly gate, and a small fragment of a\nhuman skull was thrown to him, with the words, \u2018Weigh it\u2019. He took it\naway, and showed it contemptuously to his Wise Men, who brought a pair\nof scales, and, placing the bone in one, Alexander put some of his\nsilver and gold against it in the other; but the small bone outweighed\nthem all. More and more silver and gold were put into the scale, and\nat last all his crown jewels and diadems were in; but they all flew\nupwards like feathers before the weight of the bone, till one of the\nWise Men placed a few grains of dust on the bone. Up flew the scale!\nThe bone was that which surrounded the eye, and nothing will ever\nsatisfy the eye until covered by the dust of the grave.\n\n\n                                  VI\n\n                          HEAVENLY TREASURES\n\nKING MONOBAZ, who in the days of the Second Temple became a proselyte\nto Judaism, unlocked his ancestral treasures at a time of famine, and\ndistributed them among the poor. His ministers rebuked him, saying,\n\u2018Thy fathers amassed, thou dost squander\u2019. \u2018Nay,\u2019 said the benevolent\nking, \u2018they preserved earthly, but I heavenly, treasures; theirs could\nbe stolen, mine are beyond mortal reach; theirs were barren, mine will\nbear fruit time without end; they preserved money, I have preserved\nlives. The treasures which my fathers laid by are for this world, mine\nare for eternity.\u2019\n\n\n                                  VII\n\n                              TOLERATION\n\nAn aged man, whom Abraham hospitably invited to his tent, refused\nto join him in prayer to the one spiritual God. Learning that he was\na fire-worshipper, Abraham drove him from his door. That night God\nappeared to Abraham in a vision and said: \u2018I have borne with that\nignorant man for seventy years: could you not have patiently suffered\nhim one night?\u2019\n\n\n                                 VIII\n\n                      THE TORAH IS ISRAEL\u2019S LIFE\n\nONCE the Romans issued a decree that the Jews should no longer occupy\nthemselves in the study of the Torah. Rabbi Akiba, however, was most\nzealous in spreading a love and knowledge of the Torah amongst all the\nJewish communities. One day his friend Pappus met him and spake thus:\n\u2018Akiba, art thou not afraid? Thou surely must know that thy deeds will\nbring thee into mortal danger!\u2019 \u2018Stay a while!\u2019 retorted Akiba, \u2018let me\ntell thee a story: A fox was walking on the brink of a stream, in the\nclear waters of which were a number of fishes running to and fro. Said\nthe fox to the fishes, \u2018Why do you run so?\u2019 \u2018We run\u2019, replied they,\n\u2018because we fear the fishermen\u2019s nets.\u2019 \u2018Come up on the dry land\u2019, said\nthe fox, \u2018and live with me in safety, even as my forefathers once lived\nin safety with yours.\u2019 But the fishes said, \u2018This surely is not the\ncleverest amongst animals that speaks thus. Water is our natural home.\nIf we are not safe there, how much less safe should we be on land,\nwhere we must surely die!\u2019 It is exactly so with us Jews\u2019, continued\nAkiba. \u2018The Torah is our life and the length of our days. We may,\nwhilst loving and studying the Torah, be in great danger from our\nenemies; but if we were to give up its study, we should speedily\ndisappear and be no more.\u2019\n\n\n                                  IX\n\n                           ISRAEL\u2019S LOYALTY\n\nTHERE was once a man who betrothed himself to a beautiful maiden and\nthen went away, and the maiden waited and he came not. Friends and\nrivals mocked her and said, \u2018He will never come\u2019. She went into her\nroom and took out the letters in which he had promised to be ever\nfaithful. Weeping she read them and was comforted. In time he returned,\nand inquiring how she had kept her faith so long, she showed him his\nletters. Israel in misery, in captivity, was mocked by the nations\nfor her hopes of redemption; but Israel went into her schools and\nsynagogues and took out the letters, and was comforted. God would in\ntime redeem her and say, \u2018How could you alone among all the mocking\nnations be faithful?\u2019 Then Israel would point to the Law and the\nProphets and answer, \u2018Had I not your promise here?\u2019\n\n\n                                   X\n\n                              THE JEWELS\n\nRABBI MEIR sat during the whole of the Sabbath-day in the School\ninstructing the people. During his absence from the house his two\nsons died, both of them of uncommon beauty, and enlightened in the Law.\nHis wife bore them to her bedchamber, and spread a white covering over\ntheir bodies. In the evening Rabbi Meir came home. \u2018Where are my sons?\u2019\nhe asked. \u2018I repeatedly looked round the School, and I did not see them\nthere.\u2019 She reached him a goblet. He praised the Lord at the going out\nof the Sabbath, drank, and again asked: \u2018Where are my sons?\u2019 \u2018They will\nnot be afar off\u2019, she said, and placed food before him that he might\neat. When he had said grace after the meal, she thus addressed him:\n\u2018With thy permission, I would fain propose to thee one question\u2019. \u2018Ask\nit then\u2019, he replied. \u2018A few days ago a person entrusted some jewels\ninto my custody, and now he demands them of me; should I give them back\nagain?\u2019 \u2018This is a question\u2019, said the Rabbi, \u2018which my wife should\nnot have thought it necessary to ask. What! wouldst thou hesitate to\nrestore to every one his own?\u2019 \u2018No,\u2019 she replied; \u2018but yet I thought\nit best not to restore them without acquainting you therewith.\u2019 She\nthen led him to the chamber, and took the white covering from the\ndead bodies. \u2018Ah, my sons! my sons!\u2019 loudly lamented the father. \u2018My\nsons! the light of my eyes!\u2019 The mother turned away and wept bitterly.\nAt length she took her husband by the hand, and said: \u2018Didst thou\nnot teach me that we must not be reluctant to restore that which was\nentrusted to our keeping? See\u2015\u2015the Lord gave, and the Lord hath taken\naway; blessed be the name of the Lord!\u2019\n\n\n                                  XI\n\n                             THE TWO SHIPS\n\nTWO ships were once seen to be sailing near land. One of them was\ngoing forth from the harbour, and the other was coming into the harbour.\nEvery one was cheering the outgoing ship, and every one was giving it a\nhearty send-off. But the incoming ship was scarcely noticed.\n\nA wise man was looking at the two ships, and he said: \u2018Rejoice not\nover the ship that is setting out to sea, for you know not what destiny\nawaits it, what storms it may encounter, what dangers it may have to\nundergo. Rejoice rather over the ship that has reached port safely and\nbrought back all its passengers in peace.\u2019\n\nIt is the way of the world, that when a human being is born, all\nrejoice; but when he dies, all sorrow. Rather ought the opposite to be\nthe case. No one can tell what troubles await the child on its journey\ninto manhood. But when a man has lived and dies in peace, all should\nrejoice, seeing that he has completed his journey, and is departing\nthis world with the imperishable crown of a good name.\n\n\n                                  XII\n\n                     THE MAN AND HIS THREE FRIENDS\n\nA CERTAIN man had three friends, two of whom he loved dearly, but the\nother he lightly esteemed. It happened one day that the king commanded\nhis presence at court, at which he was greatly alarmed, and wished to\nprocure an advocate. Accordingly he went to the two friends whom he\nloved; one flatly refused to accompany him, the other offered to go\nwith him as far as the king\u2019s gate, but no farther. In his extremity he\ncalled upon the third friend, whom he least esteemed, and he not only\nwent willingly with him, but so ably defended him before the king that\nhe was acquitted.\n\nIn like manner, every man has three friends when Death summons him\nto appear before his Creator. His first friend, whom he loves most,\nnamely, his money, cannot go with him a single step; his second,\nrelations and neighbours, can only accompany him to the grave, but\ncannot defend him before the Judge; while his third friend, whom he\ndoes not highly esteem\u2015\u2015his good works\u2015\u2015goes with him before the King,\nand obtains his acquittal.\n\n\n                                 XIII\n\n                       VANITY OF HUMAN PLEASURE\n\nA FOX was eyeing longingly some luscious fruit in a very fine garden.\nBut there was no way for him to enter. At last he espied an opening\nthrough which, he thought, he might possibly get in, but soon found the\nhole too small to admit his body. \u2018True,\u2019 he said, \u2018the hole is small,\nbut if I fast three days my body will become sufficiently reduced to\nadmit me.\u2019 He did so; and to his joy he now feasted to his heart\u2019s\ncontent upon the grapes and all the other good things in the orchard.\nBut lo! when he desired to escape before the master of the garden came\nupon him he saw, to his great consternation, that the opening had again\nbecome too small for him. Poor animal! he had a second time to fast\nthree days; and having made good his escape, he cast a farewell glance\nupon the scene of his late revels, saying: \u2018O garden, charming art thou\nand exquisite are thy fruits! But of what avail hast thou been unto me?\nWhat have I now for all my labour and cunning?\u2019\n\nIt is even so with man. Naked he comes into the world, naked he must\nleave it. Of all his toil therein he carries nothing away with him save\nthe fruits of his good deeds.\n\n\n                                  XIV\n\n                             BODY AND SOUL\n\nTHE Roman Emperor Antoninus once said to Rabbi Judah the Prince, \u2018On\nthe great Day of Judgement, soul and body will each plead excuse for\nsin committed. The body will say to the Heavenly Judge, \u201cIt is the soul,\nand not I, that has sinned. Without it I am as lifeless as a stone.\u201d On\nthe other hand, the soul will say, \u201cHow canst Thou impute sin to me? It\nis the body that has dragged me down.\u201d\u2019\n\n\u2018Let me tell you a parable\u2019, answered Rabbi Judah the Prince. \u2018A king\nonce had a beautiful garden stocked with the choicest fruits. He set\ntwo men to keep guard over it\u2015\u2015a blind man and a lame man. \u201cI see some\nfine fruit yonder\u201d, said the lame man one day. \u201cCome up on my shoulder\u201d,\nsaid the blind man, \u201cI will carry you to the spot, and we shall both\nenjoy the fruit.\u201d The owner, missing the fruit, haled both men before\nhim for punishment. \u201cHow could I have been the thief?\u201d queried the\nlame man, \u201cseeing that I cannot walk?\u201d \u201cCould I have stolen the fruit?\u201d\nretorted the blind man; \u201cI am unable to see anything.\u201d What did the\nking? He placed the lame man on the shoulders of the blind man and\nsentenced them both as one.\u2019\n\nIn the same way will the Divine Judge of the Universe mete out\njudgement to body and soul jointly.\n\n\n                        ALMIGHTY, WHAT IS MAN?\n\n        ALMIGHTY! what is man?\n        But flesh and blood.\n        Like shadows flee his days,\n        He marks not how they vanish from his gaze,\n        Now like a flower blowing,\n        Now scorched by sunbeams glowing.\n        And wilt Thou of his trespasses inquire?\n        How may he ever bear\n        Thine anger just, Thy vengeance dire?\n        Then spare him, be Thou merciful, O King,\n        Upon the dreaded day of reckoning!\n\n        Almighty! what is man?\n        A faded leaf!\n        If Thou dost weigh him in the balance\u2015\u2015lo!\n        He disappears\u2015\u2015a breath that thou dost blow.\n        His heart is ever filled\n        With lust of lies unstilled.\n        Wilt Thou bear in mind his crime\n        Unto all time?\n        He fades away like clouds sun-kissed,\n        Dissolves like mist.\n        Then spare him! let him love and mercy win,\n        According to Thy grace, and not according to his sin!\n\n                                    SOLOMON IBN GABIROL, 1050.\n                                     (_Trans. Emma Lazarus._)\n\n\n                                \u05d4\u05b7\u05e6\u05bc\u05d5\u05bc\u05e8 \u05ea\u05b8\u05bc\u05de\u05b4\u05d9\u05dd\n\n                              RESIGNATION\n\n          RIGHTEOUS art Thou, O God, and ever just,\n            And none can question, none withstand Thy will;\n          And though our hearts be humbled to the dust,\n            Teach us, through all, to see Thy mercy still.\n\n          Our life is measured out by Thee above,\n            And to Thy will each human heart must bow;\n          No frail remonstrance mars our perfect love,\n            No man shall say to Thee, \u2018What doest Thou?\u2019\n\n          When suffering to human fault is due,\n            Forgive, O Lord, and stay Thine hand, we pray;\n          And when it brings but trial of faith anew,\n            Turn Thou the night of gloom to trustful day.\n\n          When blessings bring Thy sunshine to our heart,\n            Let gratitude uplift each soul at rest;\n          And when to bear our griefs becomes our part,\n            Let faith and hope exhort us\u2015\u2015God knows best.\n\n          The Lord hath given\u2015\u2015praise unto His Name!\n            But with that praise our task is but begun.\n          The Lord hath taken\u2015\u2015still our thought the same,\n            His is Law our Law; His will, not ours, be done.\n\n                                          A. A. GREEN, 1917.\n\n\n                              IMMORTALITY\n\nTHERE are those who gain eternity in a lifetime, others who gain it in\none brief hour.\n\n                                                               TALMUD.\n\n                   *       *       *       *       *\n\nRABBI JACOB[86] said: This world is like a vestibule before the world\nto come. Prepare thyself in the vestibule, so that thou mayest enter\ninto the palace.\n\nBetter is one hour of repentance and good deeds in this world than the\nwhole life in the world to come; and better is one hour of blissfulness\nof spirit in the world to come than the whole life of this world.\n\n                                                ETHICS OF THE FATHERS.\n\n\n                             ETERNAL HOPE\n\n      WHOM have I in heaven but Thee?\n      And there is none upon earth that I desire beside Thee.\n      My flesh and my heart faileth:\n      But God is the strength of my heart and my portion for ever.\n\n                                                    PSALM 73. 25\u20126.\n\n\n                              TRUE WISDOM\n\n        SURELY there is a mine for silver,\n        And a place for gold which they refine.\n        Iron is taken out of the earth,\n        And brass is molten out of the stone.\n        Man setteth an end to darkness,\n        And searcheth out to the farthest bound\n        The stones of thick darkness and of the shadow of death.\n        He breaketh open a shaft away from where men sojourn;\n        He putteth forth his hand upon the flinty rock;\n        He overturneth the mountains by the roots.\n        He cutteth out passages among the rocks,\n        And his eye seeth every precious thing.\n        He bindeth the streams that they trickle not,\n        And the thing that is hid bringeth he forth to light.\n\n        But where shall wisdom be found?\n        And where is the place of understanding?\n        Man knoweth not the price thereof;\n        Neither is it found in the land of the living.\n        The deep saith, It is not in me:\n        And the sea saith, It is not with me.\n        It cannot be gotten for gold,\n        Neither shall silver be weighed for the price thereof.\n        Whence then cometh wisdom?\n        And where is the place of understanding?\n        Destruction and Death say,\n        We have heard a rumour thereof with our ears,\n        God understandeth the way thereof,\n        And He knoweth the place thereof,\n\n        And unto man He said,\n        Behold, the fear of the Lord, that is wisdom;\n        And to depart from evil is understanding.\n\n                              JOB 28. 1\u20124, 9\u201215, 20, 22\u20123, 28.\n\n                   *       *       *       *       *\n\nRABBI TARPHON[87] said: The day is short, and the work is great, but\nthe labourers are idle, though the reward be great, and the Master of\nthe work is urgent. It is not incumbent upon thee to complete the work;\nbut neither art thou free to desist from it. Faithful is thine Employer\nto pay the reward of thy labour. But know that the reward unto the\nrighteous is not of this world.\n\n                                                ETHICS OF THE FATHERS.\n\n                   *       *       *       *       *\n\n_REMEMBER also thy Creator in the days of thy youth, or ever the evil\ndays come, and the years draw nigh, when thou shalt say, I have no\npleasure in them: or ever the sun and the light, and the moon and the\nstars be darkened, and the clouds return after the rain; and the dust\nreturn to the earth as it was, and the spirit return to God who gave\nit._\n\n_This is the end of the matter; all hath been heard: fear God, and keep\nHis commandments, for this is the whole duty of man._\n\n                                          ECCLESIASTES 12. 1\u20122, 7, 13.\n\n\n\n\n                                 NOTES\n\n\nTHROUGHOUT this Jewish Anthology the unit of selection is the Jewish\n_thought_. Abridgement has therefore been unhesitatingly resorted to\nwherever condensation helped to make the thought stand out in clearer\nlight. Utmost care has, however, been taken that such condensation in\nno way obscures the original meaning of the Author.\n\nThe bibliographic notes are intended for those who may desire to\nextend their acquaintance with Jewish books. Only such sources as are\navailable in English and are within possible reach of the ordinary\nreader have been indicated.\n\nIn the Scripture selections, wherever the rhythm and beauty of either\nthe Authorized Version or the Revised Version could be retained, this\nhas been done. In the majority of cases, however, the quotations are\nfrom the more faithful Jewish Version. The numbering of the Bible\nverses is according to the Hebrew text.\n\nABBREVIATIONS:\n\n    J. Q. R. = Jewish Quarterly Review (Old Series).\n    J. P. S. = Jewish Publication Society of America, Philadelphia.\n       J. E. = Jewish Encyclopedia. This standard reference work should\n                  be consulted for fuller information on the authors,\n                  sources, and subjects brought together in this book.\n\n\n                                   I\n\n  PAGE\n\n    3.  Jacobs: \u2018The Typical Character of Anglo-Jewry,\u2019 J. Q. R., 1898.\n\n        Aguilar: _The Spirit of Judaism_, chap. viii. A. S. Isaacs\u2019\n          _The Young Champion_ is a biography of Grace Aguilar for\n          young readers. J. P. S., 1916.\n\n    5.  For Eleazar of Worms, see M. Joseph in _Jews\u2019 College Jubilee\n          Volume_, 1905.\n\n\n    6.  Montefiore: From a Sermon preached before the Jewish students\n          of Cambridge University.\n        \u2018Individual offences bring shame not only upon the persons\n          who commit them, but upon the entire race, which, says an\n          old writer, like a harp-string, has but to be struck at one\n          end and it vibrates throughout. This has been the fate of\n          Israel in every age; and the world\u2019s habit of identifying\n          the race with the shortcomings of the individual seems to\n          be ineradicable. Public transgression\u2015\u2015transgression which\n          involves the whole House of Israel\u2015\u2015is in a special sense\n          branded as a _Chillul Hashem_, as \u201ca profanation of the\n          Name\u201d just as good deeds, done publicly, which reflect\n          lustre on all Israel, are praised as a _Kiddush Hashem_,\n          \u201ca sanctification of the Name\u201d.\u2019 (Morris Joseph, _Judaism as\n          Life and Creed_. 3rd Edition. Routledge\u2015\u2015an excellent book\n          that should be in every English-speaking Jewish home.)\n\n  7\u20129.  For other specimens of Jewish Moralists see _Hebrew\n          Characteristics_, published by the old American Jewish\n          Publication Society, 1872; and I. Abrahams, \u2018Jewish Ethical\n          Wills,\u2019 in J. Q. R., 1891.\n\n   10.  Philipson: _Old European Jewries_, J. P. S.\n\n   11.  Lazarus: Quoted in Nahida Remy, _The Jewish Woman_. (Bloch\n          Publishing Co., New York.)\n\n        The Jewish Home\u2015\u2015Cf. Morris Joseph on the question of\n          intermarriage.\n        \u2018Every Jew should feel himself bound, even though the duty\n          involves the sacrifice of precious affections, to avoid acts\n          calculated, however remotely, to weaken the stability of\n          the ancestral religion. It is true that occasional unions\n          between Jew and Gentile do no appreciable harm to the Jewish\n          cause, however much mischief they may lay up, in the shape\n          of jealousy and dissension, for those who contract them,\n          and of religious confusion, for the children. But a general\n          practice begins as a rule by being occasional. Every Jew who\n          contemplates marriage outside the pale must regard himself\n          as paving the way to a disruption which will be the final,\n          as it will be the culminating, disaster in the history of\n          his people.\u2019\n\n   12.  Szold: \u2018What has Judaism done for Woman?\u2019 in _Judaism at the\n          |[Chicago]| World\u2019s Parliament of Religions_, Cincinnati,\n          1894.\n\n        Cradle Song: quoted in Schechter, _Studies in Judaism_,\n          i, 1896. \u2018The Child in Jewish Literature.\u2019 Another version in\n          I. Zangwill\u2019s _They that Walk in Darkness_ is as follows:\u2015\u2015\n\n              Sleep, my birdie, shut your eyes,\n              Oh, sleep, my little one;\n              Too soon from cradle you\u2019ll arise\n              To work that must be done.\n\n              Almonds and raisins you shall sell,\n              And Holy Scrolls shall write;\n              So sleep, dear child, sleep sound and well,\n              Your future beckons bright.\n\n              Brum shall learn of ancient days,\n              And love good folk of this;\n              So sleep, dear babe, your mother prays,\n              And God will send you bliss.\n\n        For the Yiddish folk-song see Wiener, _History of Yiddish\n          Literature in the Nineteenth Century_, New York and London,\n          1899; and Kurt Schindler, \u2018The Russian-Jewish Folk Song\u2019, in\n          _The Menorah Journal_, New York, 1917.\n        \u2018The Russian Jewish folk-song has grown and was reared under\n          the greatest oppression, and the grimmest tyranny that\n          a race ever went through. By this very oppression it has\n          become tense, quivering, abounding with emotion; in its\n          melodies the Jewish heart is laid open, and it speaks in a\n          language understandable to all. Its songs have an elemental\n          appeal\u2015\u2015they represent the collective outcry of a suffering,\n          unbendable race.\u2019 (Schindler.)\n\n   13.  Cohen: Preface, _Children\u2019s Psalm Book._ (Routledge.)\n        The following words recently written by America\u2019s leading\n          educationist are of deep significance:\u2015\u2015\u2018Education the world\n          over was at first for a long time almost solely religious,\n          and, while it was once a master-stroke of toleration to\n          eliminate it from the school, in doing so we nearly lost\n          from our educational system the greatest of all the motives\n          that makes for virtue, reverence, self-knowledge and\n          self-control. Now we are beginning to realize the wrong\n          we have committed against child-nature and are seeking\n          in various ways to atone for it.\u2019 (G. Stanley Hall, in\n          Introduction to L. Grossmann\u2019s _The Aims of Teaching in\n          Jewish Schools_, Cincinnati, 1919.)\n        Cf. the chapter on Religious Education with Bibliography\n          in M. Friedl\u00e4nder, _The Jewish Religion_, second edition\n          (P. Vallentine).\n\n        Morais: in _Abarbanel\u2019s School and Family Reader for\n          Israelites_, New York, 1883, a book well worth reprinting.\n\n   14.  Joseph, _The Message of Judaism_ (G. Routledge), \u2018Hebrew and\n          the Synagogue.\u2019\n\n   15.  Schechter: _Seminary Addresses_, Ark Publishing Co., Cincinnati,\n          1915. These addresses of eloquent wisdom contain the ripest\n          thoughts of that great scholar.\n        In 1870 Peretz Smolenskin, then the foremost neo-Hebrew writer,\n          proclaimed: \u2018The wilfully blind bid us be like all the\n          other nations. Yea, let us be like all the other nations,\n          unashamed of the rock whence we have been hewn; like the\n          rest, holding dear our language and the honour of our people.\n          We need not blush for clinging to the ancient language with\n          which we wandered from land to land, in which our poets sang,\n          and our seers prophesied, and in which our fathers poured\n          out their hearts unto God. They who thrust us away from the\n          Hebrew language meditate evil against our people and against\n          its glory.\u2019\n\n   20.  Maimonides: Some scholars question the Maimonidean authorship\n          of this Admonition.\n\n   22.  In _Year Book of Central Conference of American Rabbis_, 1904.\n\n   23.  _Aspects of Rabbinic Theology_, p. 76.\n\n   24.  Adler: _Anglo-Jewish Memories_, p. 272.\n\n   25.  Gabirol: Probably the very earliest enunciation of Tolerance\n          in Western Europe.\n\n   27.  _Against Apion_, concluding paragraphs.\n        Ecclesiasticus: Written originally in Hebrew by Simon ben\n          Jeshua ben Sira, who flourished in Jerusalem in the second\n          century, B.C.E. Translated into Greek by the author\u2019s\n          grandson, who resided in Egypt between 132\u2012116. The Hebrew\n          original was lost for over 1,000 years, and was re-discovered\n          in the Cairo Geniza by Dr. Schechter in 1896.\n\n   28.  The change from the Revised Version in the second line is\n          according to the newly-discovered Hebrew original.\n        _Their name liveth for evermore_; the phrasing of the\n          Authorized Version has been restored. These five words have\n          been chosen by the Imperial War Graves Commission as the\n          inscription for the central monuments on the cemeteries in\n          France and Flanders.\n\n   30.  Dubnow: _Jewish History_, J. P. S., chap. 12. Dubnow\u2019s sketch\n          is a brief, philosophical survey of Jewish History.\n\n        Hertz: From Presidential Address, Union of Jewish Literary\n          Societies, \u2018On \u201cRenaissance\u201d and \u201cCulture\u201d and their Jewish\n          Applications\u2019.\n\n   32.  Geiger: _Judaism and its History_, I, 2.\n\n   33.  _Aspects of Rabbinic Theology_, p. 112.\n\n   34.  _Jews in Many Lands._ J. P. S.\n\n   35.  Singer: _Sermons_, i. \u2018Judaism and Citizenship.\u2019 (Routledge.)\n\n   36.  Achad Ha\u2019am: _Selected Essays_, J. P. S., 1912.\n          \u2018Some Consolation.\u2019 A number of those original and\n          thought-compelling essays have been republished in the\n          series _Zionist Pamphlets_, 1916 & 1917.\n        The words \u2018The Duty of Self-Respect\u2019 are the title of a paper\n          by the late F. D. Mocatta.\n\n   37.  Nordau: Address at First Zionist Congress, Basle.\n\n        Schechter: _Seminary Addresses_. \u2018Higher Criticism\u2015\u2015Higher\n          Anti-Semitism.\u2019\n\n   38.  Disraeli: From Preface to _Collected Works of Isaac D\u2019Israeli_.\n\n   39.  Hertz: From Reply to \u2018Verax\u2019, _The Times_, November 29, 1919.\n        Recent anti-Semitic attacks in the Press recall\n          Steinschneider\u2019s comment: \u2018When dealing with Jewish questions\n          it is not necessary to be either logical or fair. It seems\n          one may say anything of Jews so long as it brings them into\n          contempt.\u2019\n\n   40.  _An Epistle to the Hebrews._ Letter 4. Republished by the\n          Federation of American Zionists, 1900.\n\n   41.  These stirring lines were written during the Boer War.\n\n   42.  Dr. Adler continues: \u2018Here we are spared the most distressful\n          sight, the revival of odious religious prejudices and\n          pernicious racial antipathies.\u2019 These words would require\n          some qualification to-day.\n\n   43.  _Songs of a Wanderer_, J. P. S.\n\n   48.  \u2018Why am I a Jew?\u2019 North American Review.\n        A similar thought is expressed by the same writer in his\n          Address at the Chicago Parliament of Religions: \u2018There is\n          a legend that when Adam and Eve were turned out of Eden, an\n          angel shattered the gates, and the fragments flying all over\n          the earth are the precious stones. We can carry the legend\n          further. The precious stones were picked up by the various\n          religions and philosophies of the world. Each claimed and\n          claims that its own fragment alone reflects the light of\n          heaven. In God\u2019s own time we shall, all of us, fit our\n          fragments together and reconstruct the Gates of Paradise.\n          Through the gates shall all peoples pass to the foot of\n          God\u2019s throne. The throne is called by us the mercy-seat.\n          Name of happy augury, for God\u2019s Mercy shall wipe out all\n          record of mankind\u2019s errors and strayings, the sad story of\n          our unbrotherly actions.\u2019\n\n   49.  _Judaism as Creed and Life._ Book III, chap. x. Book III is the\n          best modern presentation of the ethical life under the aspect\n          of Judaism.\n\n\n                                  II\n\n   53.  Lucas: _The Jewish Year_, Macmillan, 1898. Every one of\n          Mrs. Lucas\u2019s admirable versions of the principal mediaeval\n          Jewish hymns quoted in this book are from the above volume.\n\n   58.  Levi: See Miss Helen Zimmern\u2019s monograph on \u2018David Levi, Poet\n          and Patriot\u2019, in the J. Q. R., 1897.\n\n   59.  Zangwill: \u2018The Position of Judaism\u2019. North American Review.\n\n   60.  Schechter: _Seminary Addresses_. \u2018Higher Criticism\u2015\u2015Higher\n          Anti-Semitism\u2019.\n\n   61.  Sulzberger: From Address at the Decennial Meeting of the\n          J. P. S.\n\n        Leeser: Preface, _The Twenty-four Books of the Holy Scriptures_.\n\n   62.  Adler: From a Sermon, \u2018This Book of the Law\u2019.\n\n   63. Rashi: On Exodus vi. 9. _Scripture must be interpreted according\n        to its plain, natural sense_\u2015\u2015an epoch-making pronouncement\n        in the history of Bible exegesis. Though he is not the author\n        of this canon of interpretation, Rashi is the first seriously\n        to attempt its application. \u2018Rashi deserves the foremost place\n        which the judgment of Jewish scholars generally accords him.\n        He has two of the greatest and rarest gifts of the commentator,\n        the instinct to discern precisely the point at which\n        explanation is necessary, and the art of giving or indicating\n        the needed help in the fewest words.\u2019 (G. F. Moore.)\n\n   64.  Halevi: _Cusari_, ii, 56. Translated by H. Hirschfeld under the\n          Arabic title _Kitab Al-Khazari_ (Routledge), 1905.\n\n        Geiger: _Judaism and its History_, I, 3.\n\n   67.  Jacobs: _Jewish Contributions to Civilization_, J. P. S.\n\n        Shemtob: A remarkable anticipation by over three and a half\n          centuries of the modern view of the r\u00f4le of the Prophets.\n\n        Compare with the two other selections on the Prophets the\n          following by Felix Adler:\u2015\u2015\n        \u2018Either we must place nature uppermost, or man uppermost.\n          If we choose the former, then man himself becomes a mere\n          soulless tool in the hands of destiny, a part of a machine,\n          the product of his circumstances. If we choose the latter,\n          then all nature will catch a reflected light from the glory\n          of the moral aims of man.\n        \u2018The Hebrew Prophets chose the latter alternative. They\n          asserted the freedom of man; and the general conscience of\n          mankind, despite all cavilings and sophistry to the contrary,\n          has ever responded to their declaration with a loud Amen.\n          They argued, to put their thought in modern language, that\n          we may fairly judge of the whole course of evolution by its\n          highest outcome, and they believed its highest outcome to be,\n          not mere mechanical order of beauty, but righteousness.\n\n        \u2018The Hebrew Prophets interpreted the universe in terms of\n          humanity\u2019s aspirations. They believe that the ends of\n          justice are too precious to be lost; that, if righteousness\n          is not yet real in the world, it must be made real; and,\n          hence, that there must be a Power in the world which makes\n          for righteousness.\u2019\n\n   68.  Darmesteter: _Selected Essays_, translated by Jastrow, N.Y.,\n          1895.\n\n        Lazarus: _The Spirit of Judaism_, New York, 1895.\n\n   69.  _The Literary Remains of Emanuel Deutsch_, 1874. _The Talmud:\n          Two Essays by Deutsch and Darmesteter_, J. P. S., 1911.\n\n   71.  _Chapters in Jewish Literature_, J. P. S. Preface.\n\n   73.  Magnus: _Outlines of Jewish History_, J. P. S., p. 333.\n\n   74.  Jacobs: _Jewish Ideals and other Essays_, 1896.\n\n        Halevi: _Cusari_, ii, 36.\n\n        Gaster: Presidential Address, Transactions of Jewish Historical\n          Society of England, vol. viii.\n\n   75.  _Jewish History_, concluding paragraph.\n\n   76.  Zunz: _Synagogale Poesie des Mittelalters_, chap. ii. \u2018Leiden.\u2019\n          This wonderful presentation of the Sufferings of the Jews\n          in the Middle Ages has been translated by Dr. A. L\u00f6wy in\n          _Miscellany of Hebrew Literature_. First Series, 1872; and\n          has been republished in the \u2018Library of Jewish Classics\u2019,\n          Bloch Publishing Co., New York, 1916.\n\n   77.  _Antiquities of the Jews._ Book xviii, 8.\n\n   80.  Dean Plumptre, _Lazarus and other Poems_.\n\n   82.  Heine: The following is a more literal version by Nina\n          Salaman:\u2015\u2015\n\n                  Break out in loud lamenting,\n                  Thou sombre martyr-song,\n                  That all aflame I have carried\n                  In my silent soul so long.\n\n                  Into all ears it presses,\n                  Thence every heart to gain\u2015\u2015\n                  I have conjured up so fiercely\n                  The thousand-year-old pain.\n\n                  The great and small are weeping,\n                  Even men so cold of eye;\n                  The women weep and the flowers,\n                  The stars are weeping on high.\n\n                  And all these tears are flowing\n                  In silent brotherhood,\n                  Southward-flowing and falling\n                  All into Jordan\u2019s flood.\n\n   83.  _Curiosities of Literature_, vol. ii.\n\n   86.  Abarbanel\u2019s _Reader_.\n\n   87.  _Poems of Emma Lazarus_, _New York_, 1889, vol. ii.\n\n   89.  _Songs of Exile_, J. P. S., 1901.\n\n   90.  From \u2018Jewish Ethics\u2019 (M. Joseph) in _Religious Systems of the\n          World_, London, 1892.\n\n   91.  \u2018Vindiciae Judaeorum\u2019, i. 7, in L. Wolf, _Manasseh Ben Israel\u2019s\n          Mission to Oliver Cromwell_, 1901.\n\n   92.  Hirsch: _Nineteen Letters of Ben Uziel_, 16th Letter (Funk and\n          Wagnalls) New York, 1899.\n\n   95.  J. E., vol. xii, 348.\n\n   96.  Hertz: \u2018Lord Rothschild: A Memorial Sermon.\u2019\n\n   97.  _History of the Jews in Poland and Russia_ (Putnams), 1915,\n          conclusion.\n\n   99.  _Past and Present: A Collection of Jewish Essays_, chap. xvi,\n          Ark Publishing Co., Cincinnati, 1919.\n\n  101.  \u2018What is a pogrom? Better than any abstract definition is\n          a concrete record taken haphazard of an actual pogrom.\n          Orscha is a town of 14,000 inhabitants, half of them Jews.\n          On October 18, 1905, the news of the proclamation of the\n          Constitution reached Orscha. On the 19th the general strike\n          stopped; Jew and Christian embraced; the houses were hung\n          with flags, a service of thanksgiving was held; processions\n          filled the streets. In the evening the Mohilev police\n          officer Misgaib entered the town, and the rumour ran round\n          that a patriotic demonstration was to take place and the\n          Jews to be beaten. On the 20th, drunken men gathered to\n          take the official\u2019s orders. On the morning of the 21st, the\n          peasants entered the town armed with axes and guns. \u201cThe\n          village authorities have sent us; whoever does not come\n          will be punished. We are to do whatever is ordered.\u201d At\n          one o\u2019clock a priest exhorted the crowds of the faithful\n          to purge their city of the aliens, and the cry arose, \u201cLong\n          live absolutism! Down with the mayor, who has sold the town\n          to the Jews\u201d. The first murders followed. The house of a\n          rich Jew was stormed. Without the soldiers fired, a priest\n          held service, and a band played the national anthem; while\n          within eight men, women and children were tortured to death.\n          The appetite was only whetted. At six o\u2019clock the peasants\n          begged the police for more orders, more work. They were told\n          to wait till daylight; the darkness might encourage the Jews\n          to resist. On the same day twelve Jewish youths came from\n          Shklov to help their brethren. They were met at the station\n          and murdered, and for seven hours every man that passed\n          mutilated or insulted their dead bodies. The massacre became\n          general. The 23rd was given up to plunder. At mid-day the\n          Vice-Governor spoke to the crowds: \u201cChildren, it is enough.\n          You have had three days\u2019 amusement, now go home and sing\n          \u2018God save the Czar\u2019\u201d. The pogrom at Orscha was typical of\n          the 690 greater and lesser pogroms which took place that\n          October.\u2019 (H. Sacher on \u2018Die Judenpogromme in Russland\u2019.\n          _Jewish Review_, i.)\n\n  106.  Wolf: \u2018_The Legal Sufferings of the Jews in Russia_.\u2019\n\n        Lazarus: First appeared in \u2018_Songs of a Semite_\u2019, New York,\n          1882.\n\n               _Each crime that wakes in man the beast,\n                Is visited upon his kind._\n\n          The lines, written in 1882, apply with hundredfold force\n          to the uninterrupted pogroms that have been raging in the\n          Ukraine throughout 1919. More than 100,000 Jews\u2015\u2015men, women,\n          and children\u2015\u2015have been butchered in cold blood by the\n          hordes under Generals Denikin and Petlura. The soldiery,\n          intoxicated with blood, invented the most diabolical\n          tortures. See the Report on Jewish Pogroms by Kieff Pogrom\n          Relief Committee, controlled by the Russian Red Cross,\n          London, 1920. \u2018Our masses in Eastern Europe have been facing\n          death in seven circles of hell. It is sufficient to remember\n          the multi-massacres of Ukrainia. For this cold murder of\n          whole communities not Heaven itself nor all the mercy of\n          the angels could find palliation. There is no instance that\n          shows so much as this the ghastly descent of human character\n          into primitive brutality and cannibalism. This is a deed\n          which in its horror and wicked purposelessness should have\n          stunned the world.\u2019 (Nahum Sokolow, Opening Address of\n          London Zionist Conference, July 7, 1920.) The following\n          stanzas are from Mr. Zangwill\u2019s appeal to American Jewry on\n          behalf of the victims:\u2015\u2015\n\n                                OUR OWN\n\n                By devastated dwellings,\n                By desecrated fanes,\n                By hearth-stones, cold and crimsoned,\n                And slaughter-reeking lanes,\n                Again is the Hebrew quarter\n                Through half of Europe known;\n                And crouching in the shambles,\n                Rachel, the ancient crone,\n                Weeps again for her children\n                  and the fate that is her own.\n\n                No laughter rings in these ruins\n                Save of girls to madness shamed.\n                Their mothers disembowelled\n                Lie stark \u2019mid children maimed.\n                The Shool has a great congregation\n                But never a psalm they drone.\n                Shrouded in red-striped Tallisim,\n                Levi huddles with Kohn;\n                But the blood from their bodies oozing\n                  is the blood that is your own.\n\n                Shot, some six to the bullet,\n                Lashed and trailed in the dust,\n                Mutilated with hatchets\n                In superbestial lust\u2015\u2015\n                No beast can even imagine\n                What Christians do or condone\u2015\u2015\n                Surely these bear our burden\n                And for our sins atone,\n                And if we hide our faces,\n                  then the guilt is as our own.\n\n                At last but a naked rabble,\n                Clawing the dust for bread,\n                Jabbering, wailing, whining,\n                Hordes of the living dead,\n                Half apes, half ghosts, they grovel,\n                Nor human is their tone,\n                Yet they are not brutes but brethren,\n                These wrecks of the hunger-zone,\n                And their death-cry rings to heaven\n                  in the tongue that is your own.\n\n  107.  For an historical account of these child-martyrdoms, see\n          Dubnow, _History of the Jewish Russia and Poland_, J. P. S.,\n          1918, vol. ii, pp. 18\u201229.\n\n  109.  _Stories and Pictures_, J. P. S., 1906, contains the best work\n          of Peretz. The Yiddish original of \u2018Bontzie Schweig\u2019, with\n          English translation, is published in Wiener, pp. 332\u201253.\n        With Peretz, Yiddish letters \u2018enter into competition with\n          what is best in the world\u2019s literature, where he will some\n          day occupy an honourable place. Peretz offers gladly all he\n          has, his genius, in the service of the lowly. Literature,\n          according to him, is a consolation to those who have no\n          other consolation, a safe and pleasurable retreat for those\n          who are buffeted about on the stormy sea of life. For these\n          reasons he prefers to dwell with the down-trodden and the\n          submerged.\u2019 (Wiener).\n\n  117.  Cf. Emma Lazarus\u2019 _Banner of the Jew_:\u2015\u2015\n\n              Oh for Jerusalem\u2019s trumpet now,\n              To blow a blast of shattering power,\n              To wake the sleepers high and low,\n              And rouse them to the urgent hour!\n              No hand for vengeance\u2015\u2015but to save,\n              A million naked swords should wave.\n\n              Oh deem not dead that martial fire,\n              Say not the mystic flame is spent!\n              With Moses\u2019 law and David\u2019s lyre,\n              Your ancient strength remains unbent.\n              Let but an Ezra rise anew,\n              To lift the _Banner of the Jew_!\n\n              A rag, a mock at first\u2015\u2015ere long,\n              When men have bled and women wept\n              To guard its precious folds from wrong,\n              Even they who shrunk, even they who slept,\n              Shall leap to bless it, and to save.\n              Strike! for the brave revere the brave!\n\n        \u2018When the anti-Semite agitation took the form of massacre\n          and spoliation, several pamphlets were published by Jews in\n          Russia, advocating the restoration of the Jewish State. They\n          found a powerful echo in the United States, where a young\n          Jewish poetess, Miss Emma Lazarus, passionately championed\n          the Zionist cause in verse not unworthy of Yehudah Halevi.\u2019\n          (Lucien Wolf, _Encyclopaedia Britannica_, \u2018Zionism\u2019.)\n\n  119.  _Seminary Addresses_, \u2018Zionism\u2019.\n\n  120.  _Selected Essays_, \u2018Moses\u2019.\n\n  123.  _Jewish Review_, I.\n\n  124.  Herzl: \u2018Herzl\u2019s personal charm was irresistible. His sincerity,\n          his eloquence, his tact, his devotion, his power, were\n          recognized on all hands. He spent his whole strength in the\n          furtherance of his ideas. Diplomatic interviews, exhausting\n          journeys, impressive mass meetings, brilliant literary\n          propaganda\u2015\u2015all these methods were employed by him to the\n          utmost limit of self-denial. He was beyond question the most\n          influential Jewish personality of the nineteenth century.\n          He effectively roused Jews all the world over to an earnest\n          and vital interest in their present and their future. Herzl\n          thus left an indelible mark on his time, and his renown\n          is assured whatever be the fate in store for the political\n          Zionism which he founded and for which he gave his life.\u2019 (I.\n          Abrahams in _Encyclopaedia Britannica_.)\n\n  125.  Herzl: Address at Zionist Congress, London, 1900.\n\n        Hertz: Address at Thanksgiving Meeting for the Balfour\n          Declaration, Dec. 2, 1917.\n\n  127.  Herzl: Address at First Zionist Congress, Basle, 1897.\n\n        Schechter: _Aspects_, 105.\n\n        Noah: See \u2018Noah\u2019s Ark\u2019 in Zangwill\u2019s _Dreamers of the Ghetto_\n          for an account of this early American Zionist.\n\n\n                                  III\n\n  131.  Cornill: In the same masterly address, _Humanity in the Old\n          Testament_, this great Biblical scholar says:\u2015\u2015\n        \u2018But not only to man does the humanitarianism of the Torah\n          extend, it cares for the brute as well, and places it\n          likewise under legal protection, to which I know of no\n          analogy in older extra-Israelitish codes. The Israelite\n          ascribed a soul even to the brute, and saw in it a creature\n          of God, which, while subservient to man by God, yet should\n          not be helplessly exposed to his caprice. What a truly\n          humanitarian sentiment finds expression in the Law; \u201cThou\n          shalt not muzzle the ox when he treadeth out the corn\u201d.\n          The brute should not perform hard labour, and at the same\n          time have food before its eyes, without the possibility of\n          eating therefrom. I remember some time ago, to have read\n          that one of the richest Italian real-estate owners, at\n          the grape-harvest, fastened iron muzzles to his miserable,\n          fever-stricken workmen, so that it might not occur to these\n          poor peasants, working for starvation wages under the glowing\n          sun of Southern Italy, to satiate their burning thirst and\n          their gnawing hunger with a few of the millions of grapes of\n          the owner.\u2019\n\n  132.  _Literature and Dogma_, 1, 4, and xi, 6.\n\n  133.  _History of the People of Israel._ Preface.\n\n  134.  Lotze: _Microcosm_, III.\n\n  138.  Frazer: _Passages of the Bible chosen for their Literary\n          Beauty_.\u2015\u2015Preface.\n\n        Compare the following from the same writer\u2019s _The Folklore of\n          the Old Testament_ (Macmillan, 1918):\u2015\u2015\n        \u2018The revelation of the baser elements which underlay the\n          civilization of ancient Israel, as they underlie the\n          civilization of modern Europe, serves rather as a foil to\n          enhance by contrast the glory of a people which, from such\n          dark depths of ignorance and cruelty, could rise to such\n          bright heights of wisdom and virtue. The annals of savagery\n          and superstition unhappily compose a large part of human\n          literature; but in what other volume shall we find, side by\n          side with that melancholy record, psalmists who poured forth\n          their sweet and solemn strains of meditative piety in the\n          solitude of the hills or in green pastures and beside still\n          waters; prophets who lit up their beatific visions of a\n          blissful future with the glow of an impassioned imagination;\n          historians who bequeathed to distant ages the scenes of a\n          remote past embalmed for ever in the amber of a pellucid\n          style? These are the true glories of the Old Testament and\n          of Israel.\u2019\n\n  139.  Huxley: _Educational Essays_.\n\n  140.  Huxley: \u2018From the free spirit of the Mosaic law sprang the\n          intensity of family life that amid all dispersions and\n          persecutions has preserved the individuality of the Hebrew\n          race; that love of independence that under the most adverse\n          circumstance has characterized the Jew; that burning\n          patriotism that flamed up in the Maccabees and bared the\n          breasts of Jewish peasants to the serried steel of Grecian\n          phalanx and the resistless onset of Roman legion; that\n          stubborn courage that in exile and in torture held the\n          Jew to his faith. It kindled that fire that has made the\n          strains of Hebrew seers and poets phrase for us the highest\n          exaltations of thought; that intellectual vigour that has\n          over and over again made the dry staff bud and blossom.\n          And it has exerted its power wherever the influence of the\n          Hebrew scriptures has been felt. It has toppled thrones and\n          cast down hierarchies.\u2019 (Henry George.)\n\n  141.  Renan: _History of the People of Israel_, chap. 7.\n\n  143.  _Moses._ This splendid lecture should be read in full.\n          It is published in a penny edition by the \u2018Land Value\u2019\n          Publication Dept., Strand.\n\n  147.  Dow: \u2018Hebrew and Puritan\u2019, J. Q. R., iii.\n\n        Rhys: _Lyrical Poetry from the Bible_. (Dent.) Introduction.\n\n        Cornill: _The Culture of Ancient Israel_. Open Court Publishing\n          Co., Chicago. \u2018The Psalms in the World\u2019s Literature.\u2019\n\n  151.  Jowett: _Selected Passages from the Theological Writings_,\n          1903, p. 53.\n\n  152.  _The Prophets of Israel._ Open Court Publishing Co., Chicago,\n          1895.\n\n  156.  Stanley: _History of the Jewish Church_, iii, lecture 45.\n\n  157.  \u2018Social Life in France in the Fourteenth Century\u2019 (The Jews),\n          Fortnightly Review, vol. 57.\n\n  158.  _The Shield_, edited by Gorky, &c., A. A. Knopf, New York,\n          1917. \u2018Russia and the Jews.\u2019\n\n  159.  Herford: _Pharisaism: Its aim and methods_, 1912, chap. vi.\n\n  160.  \u2018A Theist\u2019s Impressions of Judaism\u2019, J. Q. R., xix.\n\n  162.  _Israel among the Nations. _New York, 1893.\n\n  166.  _Rationalism in Europe_, chap. vi.\n\n  171.  _Short History of the English People_, chap. viii, i.\n\n  172.  _Essay and Speech on Jewish Disabilities_, ed. I. Abrahams and\n          S. Levy. (Jewish Historical Society of England) 1910.\n\n  177.  From \u2018A Letter on the Jew\u2019 sent to a Jewish meeting, Capetown,\n          July 1, 1906.\n\n  178.  Milyukov: In _The Shield_, \u2018The Jewish Question in Russia\u2019.\n\n        Lecky: _Democracy and Liberty_, 1896.\n\n  179.  The Talmudic Story is from _Three Legends_ (Berlin, 1904),\n          written and published by Tolstoy in aid of the victims of the\n          Kishineff pogrom.\n\n  180.  Schreiner: See Note 177.\n\n  181.  The British Protest, together with the French, German, and\n          Russian Protests, were republished in pamphlet form by the\n          _Jewish Chronicle_ in 1913.\n\n  185.  Quoted in Davies\u2019s _Gems from the Fathers_ (Bagster).\n\n\n                                  IV\n\n  189.  Philo: C. G. Montefiore, \u2018Florilegium Philonis\u2019, in J. Q. R.\n          vii (1895) is a good introduction to the Moses Mendelssohn\n          of Hellenistic Judaism.\n\n  193.  Abrahams: _Authorized Prayer Book, Annotated Edition_, p. viii.\n\n        Both Mrs. Lucas in _The Jewish Year_, and Mr. Zangwill in _The\n          Service of the Synagogue_ (Routledge) have produced versions\n          of Adon Olam. The following is by George Borrow in _The Bible\n          in Spain_:\u2015\u2015\n\n              Reigned the Universe\u2019s Master,\n                    ere were earthly things begun;\n              When His mandate all created,\n                    Ruler was the name he won;\n              And alone He\u2019ll rule tremendous\n                    when all things are past and gone,\n              He no equal has, nor consort,\n                    He, the singular and lone,\n              Has no end and no beginning;\n                    His the sceptre, might, and throne.\n              He\u2019s my God and living Saviour,\n                    rock to whom in need I run;\n              He\u2019s my banner and my refuge,\n                    fount of weal when call\u2019d upon;\n              In His hand I place my spirit,\n                    at nightfall and at rise of sun,\n              And therewith my body also;\n                    God\u2019s my God\u2015\u2015I fear no one.\n\n  194.  From the first Jewish Hymn Book in America\u2015\u2015a free rendering.\n\n  195.  _The Menorah Journal_, vol. ii, 1916. \u2018A Plea for Orthodoxy.\u2019\n\n  196.  Hertz: _Inaugural Sermon_, Congregation Orach Chayim, New York,\n          1912.\n\n  198.  Abrahams: \u2018Judaism and Spiritism\u2019, in _Jewish Guardian_,\n          October 1, 1919.\n\n  199.  In Philipson, _Old European Jewries_, J. P. S.\n\n  201.  Jacobs: _Jewish Ideals_. \u2018And what great bliss and happiness\n          did the Sabbath bring to the family life. When Friday evening\n          came and the Sabbath lamps were lighted and our fathers sang\n          their Sabbath hymns, they forgot, once in each week, all the\n          sorrows and cares of everyday life, and all the affronts and\n          insults which, without pity and without mercy, were heaped\n          upon them, and at last on the Sabbath they felt released in\n          body and soul from all troubles and burdens.\u2019 (B. Felsenthal.)\n\n                         A SABBATH TABLE-SONG.\n\n      Treasure of heart for the broken people,\n      Gift of new soul for the souls distrest,\n      Soother of sighs for the prisoned spirit\u2015\u2015\n      The Sabbath of rest.\n      _This day is for Israel light and rejoicing,\n      A Sabbath of rest._\n\n      When the work of the worlds in their wonder was finished,\n      Thou madest this day to be holy and blest,\n      And those heavy-laden find safety and stillness,\n      A Sabbath of rest.\n      _This day is for Israel light and rejoicing,\n      A Sabbath of rest._\n\n                                           ISAAC LURIA, 1560.\n                                        (_Trans. Nina Salaman._)\n\n  202.  _Songs of a Wanderer._\n\n  204.  See _Authorized Prayer Book, Annotated Edition_, pp. cxlix\n          and cclix.\n\n  206.  Also in _Songs of a Wanderer_.\n\n  207.  _The Ideal in Judaism_, 1893.\n\n  209.  Hertz: Passover as Israel\u2019s birthday. \u2018A people who, though\n          they never founded a great empire nor built a great\n          metropolis, have exercised upon a large portion of mankind\n          an influence, wide-spread, potent and continuous; a people\n          who have for nearly two thousand years been without country\n          or organized nationality yet have preserved their identity\n          and faith through all vicissitudes of time and fortune;\n          who have been overthrown, crushed, scattered; who have been\n          ground, as it were, to very dust, and flung to the four\n          winds of heaven; yet who, though thrones have fallen, and\n          empires have perished, and creeds have changed, and living\n          tongues have become dead, still exist with a vitality\n          seemingly unimpaired; a people who unite the strangest\n          contradictions; whose annals now blaze with glory, now sound\n          the depths of shame and woe\u2015\u2015the advent of such a people\n          marks an epoch in the history of the world.\u2019 (Henry George.)\n\n  213.  Akdomus: Translation of a thought at the beginning of _Akdomus_,\n          the Aramaic hymn that precedes the Reading of the Law on\n          Pentecost. I have not been able to discover the name of the\n          translator.\n\n        Rosenfeld: From a forthcoming book of poems, _Songs of\n          a Pilgrim_ (Jewish Forum Publishing Co., New York). He\n          is known to the non-Jewish world by his _Songs from the\n          Ghetto_\u2015\u2015powerful descriptions of the New York sweatshop\n          inferno. This volume has been translated into most Western\n          languages. \u2018It was left for a Russian Jew at the end of\n          the nineteenth century to see and paint hell in colours not\n          attempted by anyone since the days of Dante ... the hell\n          he has not only visited, but that he has lived through.\u2019\n          (Wiener.)\n\n  214.  _The Sinaist_, 1, 2. \u2018The Torah\u2015\u2015our Greatest Benefactor.\u2019\n\n  216.  _The Sinaist_, 1, 3.\n\n                               TEPHILLIN\n\n                Erect he stands, in fervent prayer,\n                  His body cloaked in silken Tallis;\n                He seems a king, so free from care,\n                  His wife a queen, his home a palace.\n\n                These bands he wears and softly prays,\n                  Devoting strength and mind to God;\n                His body slowly, gently sways\u2015\u2015\n                  He walks the ground his fathers trod.\n\n                This daily commune with the Master\n                  Lifts him above mere common clay;\n                The Jewish heart, like alabaster,\n                  Grows pure and purer every day.\n\n                 (Aaron Schaffer in _Standard Book of\n              Jewish Verses_, New York, Dodd, Mead & Co.)\n\n  217.  _Sun and Shield_\u2015\u2015a book of devout thoughts for everyday use.\n          Bloch Publishing Co., New York.\n\n  218.  _The Occident_, vol. 12. It is a pity that no selection of\n          S. R. Hirsch\u2019s Essays has as yet appeared in English.\n\n  219.  _Sermons_, i. \u2018Faith\u2019, the last sermon preached by him. The\n          Jewish idea of faith is that of fidelity, absolute loyalty\n          to God. \u2018Though He slay me, yet will I trust in Him.\u2019\n        Young Sorley, writing a few days before he fell in battle,\n          says: \u2018Real faith is not that which says \u201cwe _must_ win for\n          our cause is just\u201d; but that which says \u201cour cause is just;\n          therefore we can disregard defeat\u201d. All outlooks are at\n          present material, and the unseen value of justice as justice,\n          independent entirely of results, is forgotten. It is looked\n          upon merely as an agent for winning battles.\u2019 (_Letters of\n          Charles Sorley_, 1919.)\n\n  220.  Halevi\u2019s Ode to Zion is one of the noblest religious poems in\n          the literature of the World:\u2015\u2015\n\n              Pure and faithful, ever spotless,\n              Was his song, even as his soul was;\n              Soul, that when the Maker fashioned,\n              With His handiwork delighted.\n\n              Straight He kissed the beauteous spirit;\n              And that kiss of grace, re-echoing,\n              Fills with music all his singing,\n              Whom it consecrated\u2015\u2015poet.        (Heine.)\n\n  226.  For Israel Baalshem, See Schechter, _Studies_, i. \u2018The\n          Chassidim.\u2019\n\n        Joseph: _The Message of Judaism_.\n\n  228.  _Songs of Zion._ An excellent translation of a poem of great\n          mystic beauty.\n\n  229.  This hymn forms part of the New Year Morning Service.\n\n  230.  _Stories and Pictures._ Peretz inimitably succeeds in revealing\n          the whole inner world of Chassidic life. The Rebbe referred\n          to is Nathan ben Naphtali Hertz, a disciple of Nahman of\n          Bratzlav. The story is also related of R. Moses Sassow.\n\n  235.  From a Sermon preached at Capetown to a Congregation of\n          Refugees from the Transvaal during the Boer War.\n\n  237.  _Service of the Synagogue_, Eve of the Day of Atonement. Only\n          the last portion of this alphabetic acrostic is given here.\n\n  238.  From _The Royal Crown_, Gabirol\u2019s best known and most\n          important composition, containing his thoughts on religion\n          and philosophy, and expressing all his ardent love of God. In\n          many congregations, this poem is recited at the conclusion of\n          the Eve of Atonement (Kol Nidra) Service.\n\n  240.  _Abodath Yisrael_, by Szold and Jastrow, Philadelphia, 1873.\n\n  241.  _Poems of Emma Lazarus_, vol. ii.\n\n  249.  This hymn introduces the concluding service on the Day of\n          Atonement in the Sephardi Liturgy.\n\n  250.  _Cusari_, ii, 50. The translation is from Gottheil, _Sun and\n          Shield_.\n\n  252.  Joseph: _Judaism as Life and Creed_.\n\n        Disraeli: _Tancred_.\n\n  253.  _Aspects of Judaism_, p. 109.\n\n  255.  J. Q. R., 1903. For the Yiddish original, See Wiener,\n          _History_, p. 272.\n\n  259.  The Menorah\u2015\u2015the more correct title would be \u2018The Chanukah\n          Lamp\u2019.\n\n  268.  In England every morning service closes with this hymn being\n          recited before the open Ark.\n\n\n                                   V\n\n  273.  Spinoza: _Ethics_.\n\n  274.  _Guide to the Perplexed._\n\n  275.  See Notes 7\u20129.\n\n  280.  Maimonides: _The Eight Chapters on Ethics_, ed. Gorfinkle,\n          New York, 1912.\n\n        Jacobs: _Jews of Angevin England_, p. 172.\n\n        Ethics of the Fathers: _Authorized Prayer Book_, pp. 184\u2012209.\n          A good edition, Hebrew and English, with commentary, is by\n          Gorfinkle, in Library of Jewish Classics, Bloch Publishing\n          Co., New York.\n\n  282.  \u2018Cleanliness is next to Godliness\u2019: The Jewish mystic\u2019s\n          Ladder of Perfection. Its author is Rabbi Pinhas ben Yair\u2015\u2015a\n          second-century saint and teacher.\n\n  283.  Yellin-Abrahams\u2019 _Maimonides_, J. P. S.\n\n  285.  _The Literary Remains of Emanuel Deutsch_, \u2018The Talmud\u2019, for a\n          larger selection of Talmudic sayings.\n\n  296.  _The Discipline of Sorrow_, 1911. \u2018The terrible events of life\n          are great eye-openers. They force us to learn that which it\n          is wholesome for us to know, but which habitually we try to\n          ignore, namely, that really we have no claim on a long life;\n          that we are each of us liable to be called off at any moment,\n          and that the main point is not how long we live, but with\n          what meaning we fill the short allotted span\u2015\u2015for short it\n          is at best.\n        As in every battle, so in the great battle of Humanity,\n          the fallen and wounded, too, have a share in the victory;\n          by their sufferings they have helped, and the greenest\n          wreaths belong to them.\u2019 (Felix Adler in _Life and Destiny_,\n          New York. McClure, Philips & Co.)\n\n  297.  See Note 235.\n\n  298.  _Aspects of Judaism_, ii, 5.\n\n  300.  Adler: \u2018Baron Ferdinand de Rothschild\u2015\u2015a Funeral Address\u2019.\n\n  301.  Penini: translation in Gottheil, _Sun and Shield_.\n\n  308.  \u2018The Jewels\u2019\u2015\u2015based on a version by S. T. Coleridge.\n\n  315.  Cf. _Authorized Prayer Book_, p. 318.\n\n  318.  Ethics of the Fathers: The fourth chapter ends with the words\n          of R. Eleazar Hakkappar:\u2015\u2015\n        \u2018The born are to die and the dead to live on again; and those\n          who enter the eternal life, to be judged. Therefore, let it\n          be known, understood and remembered, that He, the Almighty,\n          is the Maker and the Creator; He is the Discerner, He\n          the Judge, He the Witness, He the Complainant; and that\n          He shall judge in the hereafter, before whom there is no\n          unrighteousness, and no forgetting, no regard for rank, no\n          taking of bribes. Know that all is according to reckoning.\n          Let not thy passions persuade thee that the grave will\n          be a place of refuge for thee. For without thy will wert\n          thou created, without thy will thou wast born; thou livest\n          perforce, and perforce thou shalt at last die, and perforce\n          thou shalt in the future have to give account before the\n          Supreme King, the Holy One, blessed be He.\u2019\n\n\n\n\n                     INDEX OF AUTHORS AND SOURCES\n\n\n               \u2020 Indicates translators or translations.\n\n                               I\u2015\u2015JEWISH\n\n  ABRAHAM ibn EZRA. (1104\u20121167). Famous Spanish-Jewish Bible\n    commentator, traveller and poet. Visited London Jewry in 1158. 284.\n\n  ABRAHAMS, Israel. Reader in Talmudic, Cambridge University. \u2018Jewish\n    Life in the Middle Ages.\u2019 33, 71, 124, 193, 198, 253.\n\n  ACHAD HA\u2019AM. See GINZBERG, Asher.\n\n  ACHAI (GAON). Eighth century. First rabbinical author after close of\n    Talmud. \u2018Sheeltoth.\u2019 291.\n\n  ADLER, Cyrus. American educationist; Editor of \u2018Jewish Quarterly\n    Review\u2019. 4.\n\n  ADLER, Elkan N. Communal worker, traveller, and collector of Hebrew\n    MSS. \u2018Jews in Many Lands.\u2019 34, \u2020[291].\n\n  ADLER, Felix. American educationist of Jewish descent. 328, 344.\n\n  ADLER, Hermann. (1839\u20121911). Chief Rabbi (1891). \u2018Anglo-Jewish\n    Memories.\u2019 24, 42, 62, 300.\n\n  ADLER, S. Alfred. (1875\u20121910). Son of above. \u2018The Discipline of\n    Sorrow.\u2019 296.\n\n  AGUILAR, Grace. (1816\u20121847). Anglo-Jewish author. \u2018The Vale of\n    Cedars.\u2019 3.\n\n  ALKABETZ, Solomon Halevi. 16th century, hymn-writer and mystic. 203.\n\n  ANTIN, Mary. Russo-American writer. \u2018The Promised Land.\u2019 100, 107.\n\n  ARTOM, Benjamin. (1835\u20121879). Italian Rabbi. London Haham (1866). 18.\n\n  ASHER ben YECHIEL. (1250\u20121328). Spanish-Jewish Talmudist. 8.\n\n  BAALSHEM, Israel. (1700\u20121760). Famous Mystic. Founder of the sect of\n    Chassidim (Pietists). 226.\n\n  BACHYA ibn PAKUDA. 11th century, Spanish-Jewish ethical philosopher.\n    \u2018The Duties of the Heart.\u2019 192, 240, 284.\n\n  BENEDICT of OXFORD. (Berechyah Nakdan), 12th-century Anglo-French\n    fabulist. 280.\n\n  BIBLE.\n    Genesis. 52;\n    Exodus. 243;\n    Leviticus. 282, 291;\n    Deuteronomy. 227;\n    1 Kings. 47;\n    Isaiah. 3, 39, 47, 49, 50, 52, 224, 246, 247, 273;\n    Jeremiah. 53, 270;\n    Ezekiel. 121, 245;\n    Joel. 47;\n    Amos. xvi;\n    Jonah. 2;\n    Micah. 273;\n    Malachi. 48;\n    Psalms. 188, 192, 211, 227, 270, 316;\n    Proverbs. 19;\n    Job. 317;\n    Lamentations. 88;\n    Ecclesiastes. 301, 319;\n    Esther. 264;\n    Daniel. 200.\n\n  BOOK OF MORALS. 15th-century ethical work. 13.\n\n  B\u00dcCHLER, A. Jewish scholar; Principal of Jews\u2019 College, London. 72.\n\n  BYALIK, Chayim Nachman. Greatest contemporary Hebrew poet. 123.\n\n  CARVALHO, David Nunes. (1784\u20121860). Lay Reader of Charleston, S.C.,\n    Synagogue. 194.\n\n  COHEN, Julia M. (1862\u20121917). Anglo-Jewish communal worker. 13.\n\n  CRESCAS, Chasdai. (1340\u20121410). Religious philosopher. \u2018Or Adonay.\u2019\n    25.\n\n  DAICHES, Salis. Anglo-Jewish Rabbi. 215.\n\n  DARMESTETER, James. (1849\u20121894). French Orientalist. \u2018The Prophets\n    of Israel.\u2019 68.\n\n  DERECH ERETZ ZUTTA. 8th-century ethical treatise. 301.\n\n  DEUTSCH, Emanuel. (1829\u20121873). Jewish scholar and Orientalist. \u2018The\n    Talmud.\u2019 69.\n\n  DISRAELI, Benjamin. (1804\u20121881). British Prime Minister and novelist.\n    \u2018Alroy.\u2019 38, 201, 252.\n\n  D\u2019ISRAELI, Isaac. (1766\u20121848). Anglo-Jewish man of letters.\n    \u2018Curiosities of Literature.\u2019 83.\n\n  \u2020 DRACHMANN, Bernard. American rabbi. 92.\n\n  DUBNOW, Simon. Russo-Jewish historian. 30, 75.\n\n  DYMOV, Ossip. Russian writer. 101.\n\n  ECCLESIASTICUS (Ben Sira). A book of the Apocrypha. 28, 53, 63, 234,\n    299.\n\n  EICHHOLZ, A. English educationist. 128.\n\n  ELEAZAR (ROK\u00cbACH) of WORMS. 13th century, mystic and hymn-writer.\n    5, 293.\n\n  ELIEZER ben ISAAC. 11th century, ethical writer. 7.\n\n  EPHRAIM of BONN. (1133\u20121196). Chronicler, poet, and Talmudist. 81.\n\n  1 ESDRAS. A book of the Apocrypha. 272.\n\n  ETHICS OF THE FATHERS. (Pirke Aboth); treatise of Mishnah, containing\n    ethical sayings. 19, 281, 290, 292, 300, 316, 318, 344.\n\n  \u2020 FELDMAN, Asher. Dayan of the United Synagogue. 31, 190.\n\n  FELSENTHAL, B. (1822\u20121908). American rabbi. 339.\n\n  \u2020 FRANK, Helena. Translator of Peretz and other Yiddish writers.\n    109, 123, 230, 255.\n\n  FRANKL, L. A. (1810\u20121894). Poet and writer. 86.\n\n  FRANZOS, Karl Emil. (1848\u20121904). Ghetto novelist. \u2018The Jews of\n    Barnow.\u2019 93.\n\n  FRIEDL\u00c4NDER, Israel. (1876\u20121920). Bible scholar and historian. 97,\n    99.\n\n  FRIEDL\u00c4NDER, Michael. (1883\u20121910). Late Principal of Jews\u2019 College.\n    \u2018The Jewish Religion.\u2019 60.\n\n  FUERST, Julius. (1826\u20121899). Talmudic lexicographer. 78.\n\n  GABIROL, SOLOMON ibn. (1021\u20121058). Poet and hymn-writer. Great\n    philosopher. Known in Middle Ages as Avicebron. \u2018The Royal Crown.\u2019\n    25, 89, 191, 238, 241, 314.\n\n  GASTER, Moses. Haham (1887). Folklorist. 74.\n\n  GEIGER, Abraham. (1810\u20121874). Noted rabbi and Bible critic. \u2018Judaism\n    and its History.\u2019 32, 64.\n\n  GINZBERG, Asher. (Achad Ha\u2019am) Hebrew writer and philosopher.\n    \u2018Selected Essays.\u2019 36, 120, 203.\n\n  GOLDSMID. Col. A. E. (1846\u20121904). Anglo-Jewish soldier. 40.\n\n  GORDON, Judah Leon. (1831\u20121892). Hebrew poet. 255.\n\n  GOTTHEIL, Gustav. (1827\u20121903). American rabbi and hymn-writer. 210,\n    217, 234, 263.\n\n  GRAETZ, Hirsch. (1817\u20121891). Famous historian of the Jews. 56, 76.\n\n  GREEN, A. A. Anglo-Jewish minister. 315.\n\n  HAFFKINE, Waldemar M. C.I.E. Russo-British bacteriologist. 195, 214.\n\n  HALEVI, YEHUDAH. (1085\u20121140). Physician, religious philosopher, and\n    greatest post-Biblical Jewish poet. 53, 64, 74, 220, 250, 266, 271.\n\n  HARDEN, Maximilian. German journalist of Jewish descent. 126.\n\n  HARRIS, M. H. American rabbi. 44.\n\n  HEINE, H. (1797\u20121856). Great lyric poet and journalist. 57, 66, 82,\n    329, 342.\n\n  HERTZ, J. H. Chief Rabbi (1913). 11, 16, 30, 39, 46, 79, 96, 125,\n    128, 196, 209, 223, 235, 244, 297.\n\n  HERZL, Theodor. (1860\u20121904). Founder of the Political Zionist\n    Movement. 124, 125, 127, 259.\n\n  HIRSCH, Emil G. American rabbi. 10.\n\n  HIRSCH, Samson R. (1808\u20121888). Rabbi and religious philosopher. \u2018The\n    Nineteen Letters of Ben Uziel.\u2019 92, 218.\n\n  IMBER, Naphtali H. (1856\u20121909). Hebrew poet. \u2018Hatikvah.\u2019 117.\n\n  JACOB ben ASHER. Died 1340. Spanish Talmudist, codifier, and Bible\n    commentator; son of Asher ben Yechiel. \u2018Arba Turim.\u2019 31.\n\n  JACOBS, Joseph. (1854\u20121916). Folklorist and essayist. \u2018Jewish Ideals.\u2019\n    3, 67, 74, 201, \u2020 [280].\n\n  \u2020 JASTROW, Marcus. (1831\u20121903). American rabbi and Talmudic\n    lexicographer. 25, 240.\n\n  JEWISH CHRONICLE. (1841). Anglo-Jewish Weekly. 125.\n\n  JELLINEK, A. (1821\u20121893). Famous preacher and Jewish bibliographer.\n    17.\n\n  JOSEPH, Morris. Anglo-Jewish minister. \u2018Judaism as Creed and Life.\u2019\n    14, 21, 49, 90, 207, 209, 212, 226, 252, 262, 322, \u2020 [5].\n\n  JOSEPHUS, FLAVIUS. (37\u201295 C.E.). Ancient Jewish general, historian,\n    and apologist. \u2018Antiquities of the Jews.\u2019 27, 77.\n\n  JUDAH the PIOUS. Died 1217. Ethical writer and mystic. \u2018The Book of\n    Saints.\u2019 268.\n\n  JUNG, Maier. Chief Minister of Federation of Synagogues, London. 216.\n\n  KALIR, ELEAZAR. 8th century, liturgical poet. 229, 251.\n\n  KALONYMOS ben YEHUDAH. 12th century, liturgical poet. 80.\n\n  KOHLER, Kaufmann. President Hebrew Union College, Cincinnati. 24,\n    197, 282.\n\n  KOHUT, Alexander. (1842\u20121894). American rabbi and Talmudic\n    lexicographer. 45.\n\n  KOMPERT, Leopold. (1822\u20121866). Ghetto novelist. 199.\n\n  LAZARUS, Emma. (1849\u20121887). American poetess. 40, 87, 106, 259, 333,\n    \u2020 [241, 314].\n\n  LAZARUS, Josephine. (1846\u20121895). Sister of above. \u2018The Spirit of\n    Judaism.\u2019 68, 93.\n\n  LAZARUS, Moritz. (1824\u20121903). Co-founder of Ethnic Psychology. \u2018The\n    Ethics of Judaism.\u2019 11.\n\n  LEESER, Isaac. (1806\u20121868). American preacher and Bible translator.\n    61, \u2020 [218].\n\n  LEVI, David. (1816\u20121898). Italian Jewish poet. 58.\n\n  LEVY, S. Anglo-Jewish minister. 198.\n\n  \u2020 LOUIS, Minnie D. American communal worker. 86.\n\n  LUCAS, Alice. Translator of Mediaeval Jewish poets. \u2018The Jewish\n    Year.\u2019 41, \u2020 [12, 220, 228, 238, 251, 255, 266, 268, 271].\n\n  LURIA, ISAAC. (1534\u20121572). Great Mystic. Founder of modern Cabala.\n    339.\n\n  1 MACCABEES. Book of the Apocrypha. 257.\n\n  MAGNUS, Lady. Author of \u2018Outlines of Jewish History.\u2019 73.\n\n  MAIMONIDES, MOSES. (1135\u20121204). Great Talmudist, foremost mediaeval\n    Jewish philosopher, and court-physician. \u2018Guide of the Perplexed\u2019;\n    \u2018Yad Hachazakah\u2019. 20, 227, 274, 276, 280, 283.\n\n  MANASSEH ben ISRAEL. (1604\u20121657). Amsterdam rabbi, apologist and\n    theologian. Obtained the re-admission of the Jews to England under\n    Cromwell. 91.\n\n  MARGOLIS, M. L. Editor-in-chief, new Jewish Bible Version. 22.\n\n  MEIR ben ISAAC NEHORA\u00cf. 11th century, hymn-writer. 213.\n\n  MENDELSSOHN, Moses. (1729\u20121786). Philosopher and Bible translator;\n    foremost Jewish figure of 18th century. 26.\n\n  MENDES, H. Pereira. American rabbi. 48, 326.\n\n  MIDRASH. 3rd to 10th centuries. Rabbinic homilies on the Scriptures.\n    25, 53.\n\n  MO\u00cfSE, Penina. (1797\u20121880). American hymn-writer. 225.\n\n  MONTEFIORE, C. G. Theologian and lay preacher. \u2018Bible for Home\n    Reading.\u2019 6, 298.\n\n  MORAIS, Sabato. (1823\u20121897). Italian-American rabbi. Founder, Jewish\n    Theological Seminary of America. 13.\n\n  MOSES of COUCY. 13th century, Talmudic codifier. 275.\n\n  MOSES ben NACHMAN (Nachmanides). (1194\u20121270). Talmudist, mystic,\n    exegete, and apologist. 228.\n\n  MOSHEH, R. Date unknown. Mediaeval hymn-writer. 249.\n\n  MUNK, Salomon. (1803\u20121867). French Orientalist. 122.\n\n  NOAH, M. M. (1785\u20121851). American journalist and politician. Pioneer\n    Zionist. 127.\n\n  NORDAU, Max. Author and philosopher. Vice-President Zion Congresses.\n    37, 38.\n\n  PENINI, YEDAYA. (1270\u20121340). Proven\u00e7al Jewish poet and philosopher.\n    301.\n\n  PERETZ, Isaac L. (1851\u20121915). Yiddish man of letters. 109, 230.\n\n  PHILIPSON, D. American preacher. 10.\n\n  PHILO JUDAEUS. (20 B.C.\u201240 C.E.). Flourished in Alexandria. Renowned\n    Jewish philosopher. 189, 283, 289.\n\n  \u2020 POUZZNER, B. L. Translator of \u2018The Menorah\u2019. 259.\n\n  PRAYER BOOK.\n    Daily. 47, 192, 205, 212, 284.\n    Festival. 39, 254.\n\n  RASHI (Rabbi Solomon ben Isaac of Troyes). (1040\u20121105). French Bible\n    exegete and greatest commentator of Talmud. His commentary on\n    Pentateuch has never been surpassed in enduring popularity. 63.\n\n  RASKIN, P. M. Anglo-Russian poet. 43, 54, 202, 206.\n\n  ROSENFELD, Morris. Russian-American Yiddish poet. 213.\n\n  ROTHSCHILD, Baron Lionel de. (1808\u20121879). Leader of Anglo-Jewish\n    community. First Jewish M.P. 92.\n\n  SAADYAH GAON. (892\u2012942). President of the Academy at Sura, Babylon;\n    religious philosopher, exegete, and polemic writer. 127.\n\n  SACHER, H. English journalist; Zionist writer. 330.\n\n  SALAMAN, Nina Davis. Translator mediaeval Jewish poets. \u2018Songs of\n    Exile.\u2019 205, \u2020 [89, 191, 329, 339].\n\n  SCHAFFER, Aaron. Lecturer, Johns Hopkins University. 341.\n\n  SCHECHTER, Solomon. (1847\u20121915). Theologian, Talmudist, and essayist.\n    \u2018Studies in Judaism.\u2019 15, 23, 33, 37, 60, 119, 127.\n\n  SCHINDLER, Kurt. Jewish musical composer. 323.\n\n  SHEMTOB, ibn SHEMTOB. 15th-century Spanish philosopher. 67.\n\n  SHULCHAN ARUCH. Authoritative code of Rabbinic Judaism by Joseph Caro\n    (1488\u20121575). The \u2018COMMENTARY\u2019 is by David ben Samuel (1586\u20121667);\n    and the \u2018GLOSS\u2019 by Moses Isserles (1520\u20121572). 190.\n\n  \u2020 SIMON, Leon. Hebraist and Zionist writer. 120.\n\n  SINGER, Simeon. (1846\u20121906). Anglo-Jewish preacher. 35, 219.\n\n  SMOLENSKIN, Peretz. (1842\u20121885). Hebrew novelist and journalist.\n    \u2018Astray on Life\u2019s Pathways\u2019. 324.\n\n  SOKOLOW, Nahum. Hebrew writer and Zionist leader. 331.\n\n  \u2020 SOLIS-COHEN, Solomon. American physician and writer. 203, 248, 249.\n\n  SPINOZA, Benedict. (1632\u20121677). Great Dutch-Jewish philosopher. 273.\n\n  STEINSCHNEIDER, Moritz. (1816\u20121907). Noted Hebrew bibliographer. 79,\n    93, 326.\n\n  SULZBERGER, Mayer. American jurist, bookman, and communal leader. 61.\n\n  SZOLD, Henrietta. American Jewish writer and translator. 12, 15.\n\n  TALMUD. Body of Jewish law and legend as expounded in the Jewish\n    Academies of Palestine (200\u2012375) and of Babylon (200\u2012500); generic\n    designation for the whole of early Rabbinic literature. 6, 11, 26,\n    35, 210, 243, 253, 272, 282, 285, 291, 292, 299, 302\u2012313, 316.\n\n  WIENER, Leo. Professor at Harvard University. Historian of Yiddish\n    Literature. 98, 333, 341.\n\n  WISDOM OF SOLOMON. A book of the Apocrypha. 200, 277, 278.\n\n  WOLF, Lucien. Journalist and historian. 106, 124, 334.\n\n  YEHUDAH, R. Date unknown. Mediaeval hymn-writer. 248.\n\n  YOMTOB of YORK. Hymn-writer, probably suffered martyrdom at York\n    in 1190. 237.\n\n  ZANGWILL, Israel. Novelist and playwright. \u2018Children of the Ghetto.\u2019\n    59, 65, 73, 94, 98, 332, \u2020 [117, 229, 237, 254, 323].\n\n  ZOHAR. A mystical Commentary on the Pentateuch, probably 1290. 189,\n    196, 204, 283.\n\n  ZUNZ, Leopold. (1794\u20121886). Founder of the New Jewish Learning. 76,\n    93.\n\n\n                            II\u2015\u2015NON-JEWISH\n\n  ABBOTT, Lyman. American preacher and journalist. 131.\n\n  ADDISON, Joseph. (1672\u20121719). Essayist and poet. 149.\n\n  ALEXANDER, C. F. (1818\u20121895). Irish poet. 146.\n\n  ARNOLD, Matthew. (1822\u20121888). Poet and critic. 132.\n\n  BALFOUR, A. J. H.M. Secretary of State for Foreign Affairs. 184.\n\n  BEAULIEU, Anatole Leroy. French historian. \u2018Israel among the\n    Nations.\u2019 162, 174.\n\n  BIDDLE, G. E. Unitarian writer. 160.\n\n  BLAKE, William. (1757\u20121827). Poet, mystic, and painter. 130, 173.\n\n  \u2020 BORROW, GEORGE. (1803\u20121881). English traveller. 338.\n\n  BOX, Canon G. H. English Hebraist. 159.\n\n  CARLYLE, Thomas. (1795\u20121881). Essayist, historian, and philosopher.\n    155.\n\n  CORNILL, Carl H. (1854\u20121920). Theologian and Bible critic. 131, 147,\n    152, 335.\n\n  \u2020 CRAIG, Mary A. Translator of David Levi\u2019s Poems. 58.\n\n  DOW, John E. Author of \u2018Hebrew and Puritan\u2019. 147.\n\n  ELIOT, George (Marian Lewes Cross). (1819\u20121880). English novelist.\n    \u2018Daniel Deronda.\u2019 161, 173, 183.\n\n  ELLIS, Havelock. British psychologist. 155.\n\n  FRAZER, Sir James G. British anthropologist. 138, 336.\n\n  FROUDE, James Anthony. (1818\u20121894). Historian and essayist. 138, 151,\n    155.\n\n  GEORGE, Henry. (1839\u20121897). Political economist and social reformer.\n    143, 336, 340.\n\n  GOETHE, J. W. (1749\u20121832). Great German poet and critic. 139, 154.\n\n  GORKY, Maxim. Russian man of letters. 158.\n\n  GREEN, John R. (1837\u20121883). English historian. 171.\n\n  HALL, G. Stanley. American psychologist and educationist. 324.\n\n  HARNACK, A. Church historian. 137.\n\n  HERFORD, R. Travers. Theologian and Rabbinic scholar. \u2018Pharisaism.\u2019\n    159.\n\n  HUXLEY, T. H. (1825\u20121895). Biologist and religious controversialist.\n    139, 140, 159.\n\n  JEROME, St. (340\u2012420). Church Father; translated Bible into Latin\n    (Vulgate Version). 185.\n\n  JOWETT, Benjamin. (1817\u20121893). Theologian and translator of Plato.\n    151.\n\n  LECKY, William E. H. (1838\u20121903). Historian and publicist. 166, 178.\n\n  LONGFELLOW, Henry W. (1807\u20121882). American poet. 175.\n\n  LOTZE, H. (1817\u20121881). German idealist philosopher. 134.\n\n  MACAULAY, Lord. (1800\u20121859). Historian, essayist, and politician.\n    172.\n\n  MILYUKOV, Paul. Russian politician. 178.\n\n  MOORE, G. F. American Bible critic. 327.\n\n  NIETZSCHE, F. (1844\u20121900). German philosopher. 140.\n\n  \u2020 PLUMPTRE, Dean E. H. (1821\u20121891). Anglican divine. 80.\n\n  PROTHERO, R. E. Former editor \u2018Quarterly Review\u2019. \u2018The Psalms in\n    Human Life.\u2019 148.\n\n  RENAN, Ernest. (1823\u20121892). Historian, philosopher, and Orientalist.\n    133, 141.\n\n  RHYS, Ernest. Man of letters. 147.\n\n  ROBINSON, A. M. F. (Madame Duclaux). English poet and writer. 157.\n\n  ROOSEVELT, Theodore. (1858\u20121919). Historian and statesman; President,\n    U.S.A. 176.\n\n  SCHREINER, Olive. South African novelist. 177, 180.\n\n  SCOTT, Sir Walter. (1771\u20121823). Great novelist and poet. 137, 141.\n\n  SORLEY, Charles. (1896\u20121915). Student and soldier. 342.\n\n  STANLEY, A. P. (1815\u20121881). Author of \u2018History of the Jewish Church\u2019.\n    156.\n\n  STEVENSON, Robert Louis. (1850\u20121894). Essayist and novelist. 138.\n\n  STRINDBERG, August. (1849\u20121912). Swedish author. 163.\n\n  SYKES, Sir Mark. (1879\u20121919). British statesman. 183.\n\n  TOLSTOY, Leo. (1828\u20121910). Russian novelist and social reformer.\n    135, 179.\n\n  TWAIN, Mark (S. L. Clemens). (1835\u20121910). American writer. 186.\n\n  VOLTAIRE, F. M. A. de. (1694\u20121778). French philosopher and man of\n    letters. 170.\n\n  WAGNER, Charles. (1851\u20121918). French Protestant divine. 134.\n\n  WATTS, Isaac. (1674\u20121748). Hymn-writer. 150.\n\n  WHITMAN, Walt. (1819\u20121892). American poet. 137.\n\n  WHITTIER, J. G. (1807\u20121892). American poet. 156.\n\n  WYCLIF, John. (1320\u20121384). Reformer and Bible translator. 140.\n\n\n\n\n                           INDEX OF SUBJECTS\n\n  Ab, Fast of; Hymn for, 220 ff.\n\n  Abraham, 23, 52;\n    and Toleration, 306.\n\n  Achad Ha\u2019am, 79.\n\n  Acorn, Parable of, 303.\n\n  Addir Hu, 210.\n\n  ADON OLAM, 190, 193 ff., 338.\n\n  Adversity, meeting, 297.\n\n  Ahasuerus, 264.\n\n  Akabya ben Mahalalel, 292, 300.\n\n  Akdomus, 213.\n\n  AKIBA, RABBI, 135, 290, 291, 307.\n\n  Alexander the Great, 304\u20125.\n\n  Am-Haaretz, 99.\n\n  AMERICA, The Jew in, 44\u20125, 95\u20126, 176.\n\n  Ammon, 128.\n\n  Anger, 8, 9.\n\n  Animals, kindness to. _See_ Cattle.\n\n  Antiochus Epiphanes, 124, 257.\n\n  ANTI-SEMITISM, 37\u20129, 178\u201282; 30, 107, 131, 157, 165, 169, 175, 185,\n        326;\n    \u2018Higher anti-Semitism\u2019, 37, 60;\n    _See_ Persecution, Suffering, Pogrom.\n\n  Antoninus, Emperor, 313.\n\n  Apion, 77.\n\n  Apostasy, 5, 15.\n\n  Aristotle, 193.\n\n  Asceticism, 250.\n\n  ASSIMILATION, 119\u201220.\n\n  Assyrians, 223.\n\n  Athens, 42, 134, 172.\n\n  ATONEMENT, Day of, 160, 226, 235 ff.\n\n  Auto-da-f\u00e9, 157, 162, 167, 170.\n\n\n  Babylon, 125, 186.\n\n  Barcelona, Massacre at, 167.\n\n  BARMITZVAH, 18.\n\n  Baroka, Rabbi, 302.\n\n  Belief, and Duty, 22.\n    _See_ Faith.\n\n  Ben Azzai, 290.\n\n  Ben Sira, 325.\n\n  Bernard of Clairvaux, 81.\n\n  BIBLE, 57\u201263, 137\u201240;\n    in England, 42, 171;\n    Book of the Ages, 59, 75, 137;\n    Epic of the world, 57, 59, 138, 213;\n    in Education, 139;\n    and Democracy, 140, 143, 159;\n    and Israel, 5, 57\u201260, 131, 132, 140, 157, 185, 308, 336;\n    the interpretation of, 63, 327;\n    and Literature, 137, 138, 154, 336;\n    Reverence for, 140.\n    Versions: English, 61, 62, 171;\n    Greek, 60, 61;\n    Jewish, 60\u20123.\n\n  BLOOD LIBEL, 100, 181.\n\n  Body and soul, 20;\n    parable of, 313.\n\n  Bones, Valley of Dry, 121.\n\n  Bontzye Shweig, 109 ff.\n\n  Book of Life and Death, 226.\n\n  Books, Jews\u2019 Love of their, 162.\n\n  Britain, 42, 43, 91, 96, 125.\n\n  BROTHERHOOD, 244.\n    _See_ Responsibility.\n\n  BROWNING, Robert, quoted 79.\n\n  Burden, Sharing the, 25.\n\n  Burgos, massacre at, 167.\n\n\n  Caligula, Jews refuse divine honours to, 77.\n\n  Cattle, 144, 304, 335.\n\n  CEREMONIAL, 23, 216.\n    _See_ Symbols, Custom.\n\n  CHANUKAH, 259, 263.\n\n  CHARITY, 31\u20123; 7, 27, 286, 288, 306.\n\n  Chazan, 161.\n\n  Cheder, 37.\n\n  CHILDREN, 70;\n    merit of, 198;\n    torn from parents in Portugal, 168;\n    love for, 281.\n\n  _Chillul Hashem_, 322.\n\n  Christianity and the Jews, 166 ff.\n\n  Christians, early, 181.\n\n  CITIZEN, Jew as, 173, 183.\n    _See_ Patriotism.\n\n  CITIZENSHIP, British, 96.\n\n  Civilization, Jews as Pioneers of, 135, 172, 174.\n\n  \u2018Cleanliness next to godliness\u2019, 282.\n\n  Columbus, 86.\n\n  Commentaries, of a nation, 157.\n\n  CONDUCT, Rules of, 7\u20129, 19\u201221, 292.\n\n  \u2018Confession\u2019 by Gabirol, 238.\n\n  Consciousness, Jewish, 119.\n\n  Conversion of Jews, 107, 168, 178.\n    _See_ Proselyte.\n\n  Cordova, massacre at, 167.\n\n  \u2018Corpses, Last in the desert\u2019, 123.\n\n  Counsel, good. _See_ Conduct, Jewish.\n\n  Courage of the Jew, 5, 106.\n\n  Courtesy, 8, 9.\n\n  Cradle song, 12.\n\n  CREED, Jewish, 22, 23.\n    _See_ Belief, Faith.\n\n  Crescent and Cross, 166.\n\n  Crucifixion, 170.\n\n  CRUSADES, 163.\n    First Crusade, 80;\n    Second Crusade, 81.\n\n  CULTURE, What is? 16.\n\n  Custom in Religion, 217.\n    _See_ Ceremonial.\n\n  Cyrillus, 174.\n\n  Cyrus, 125, 126.\n\n\n  Dante, 341.\n\n  David, 147.\n\n  DEATH, 240\u20122 and 298\u2012301; 160, 285 ff., 309 ff., 344.\n    _See_ Kaddish.\n\n  Dedication. _See_ Chanucah.\n\n  Deeds, the Best Commendation, 292, 303.\n\n  Deluge of Fire, Legend of, 46.\n\n  DEMOCRACY and Bible, 140, 143.\n\n  Deronda, Daniel, 161, 173.\n\n  Destiny. _See_ Free-will.\n\n  Dietary Laws, 212.\n\n  Dogmas, Judaism and, 24, 25.\n\n\n  East End of London, Jew of, 177.\n\n  Ecclesiastes, 155.\n\n  Eden, Gates of, 326.\n\n  Edom, 128.\n\n  EDUCATION, Religious, 13, 324.\n    _See also_ Bible, Law, Torah.\n\n  Egypt, 135, 186;\n    and Israel, 143;\n    drowning Egyptians, 210.\n\n  Eleazar ben Azaryah, 19.\n\n  Elizabeth, Queen, 171.\n\n  EMANCIPATION OF JEW, 35\u20126, 92\u20123;\n    Macaulay on, 172.\n\n  Enemy, Love of, 8.\n\n  ENGLAND, 41\u20123; 94, 96; 125, 130;\n    Elizabethan, 16, 171;\n    resettlement of Jews in, 91;\n    and Zionism, 125.\n\n  ESTHER, 156, 264 ff.\n\n  Eternity, Jew the emblem of, 136;\n    Time and, 301.\n\n  ETHICS, Jewish, 5, 7\u20129, 32, 293\u20125.\n\n  Evening Prayer. _See_ Prayer.\n\n  Evil inclination, 5, 22.\n\n  Exile, 37.\n\n  Exodus, the. _See_ Passover;\n    from Spain. _See_ Spain.\n\n  Ezra, 125.\n\n\n  FAITH, 219; 3, 342.\n\n  Family. _See_ Home.\n\n  \u2018Famous Men, Let us now praise\u2019, 28.\n\n  FATHERS, Merit of, 198.\n\n  Fight for religion, 5, 262.\n\n  Fire, Deluge of, 46.\n\n  Fishes, Akiba\u2019s Parable of, 307.\n\n  Forgiveness, 39, 234, 237, 249.\n\n  Folk-song, Russian-Jewish, 323.\n\n  FREEDOM, 143, 144; 42, 340.\n    Feast of. _See_ Passover.\n\n  FREE-WILL, 276; 226, 235\u20126, 290.\n\n\n  Gabiha, 286.\n\n  Gates of Eden, legend of, 326.\n\n  GHETTO, 10, 157, 174;\n    in London, 177;\n    in New York, 341.\n\n  \u2018Glory, Hymn of\u2019, 268.\n\n  GOD, 193\u20127;\n    and man, 70, 228, 283, 290;\n    Kingship of, 120, 228\u20129;\n    love of, 25, 243;\n    the fear of, 5, 6, 13, 20, 234, 287;\n    trust in, 50;\n    servant of, 266\u20127;\n    work of, 274.\n\n  Godliness, 282.\n\n  Good and evil, 274.\n\n  Good inclination, 5, 243.\n\n  Gratitude, 289.\n\n  GREECE, 133; 16, 186.\n\n  Greeks and Jews, 64, 68.\n\n  Gulf Stream, comparison to, 44.\n\n\n  Hadrian, 179, 223.\n\n  Haham of York, 84.\n\n  Halevi, Heine on, 342.\n\n  Haman, 264.\n\n  Hanina ben Dosa, 19, 292.\n\n  Hannah and her seven Sons, 256.\n\n  HARVEST FESTIVAL, 252.\n\n  Health, preservation of, 20.\n\n  \u2018Hebrew, I am an\u2019, 4.\n\n  HEBREW LANGUAGE, 13\u201216, 141, 324;\n    in public worship, 14;\n    key to Israel\u2019s treasures, 15, 119;\n    a holy language, 16.\n\n  Hellenism, 4.\n    _See_ Greece, Greeks.\n\n  Hellenistic Judaism, 15.\n\n  HEREDITY, Obligations of, 30.\n\n  HERITAGE, Israel\u2019s, 27.\n\n  Hero, the true, 288.\n\n  Herzl, 334.\n\n  HILLEL, 290\u20121; 158, 218.\n\n  HISTORY, JEWISH, 73 ff.;\n    importance of Jewish, 75, 128.\n\n  HOLINESS, 282; 134, 201.\n\n  HOME, Jewish, 10 ff., 177, 202, 339, 341.\n\n  Homer, 137.\n\n  Honour, 30, 292.\n\n  HUMANITY, a united, 48, 49;\n    and Israel, 68, 131;\n    and Prophets, 67, 68, 151, 328;\n    protection of, aim of Jewish Law, 144, 335.\n    _See_ Messianic Hope.\n\n  Humility, 284; 192, 248, 281, 287, 293.\n\n\n  Ibsen, 98.\n\n  Idolatry, 8, 23, 291.\n\n  Immorality, cardinal sin of, 291;\n    purity of life, thought, and action, 282.\n\n  IMMORTALITY, 300, 301, 316; 286, 344;\n    shared by righteous of all faiths, 26;\n    of Israel. _See_ Israel.\n\n  INQUISITION, 167.\n\n  Intermarriage, 322.\n\n  Ishmael Rabbi, 253.\n\n  ISRAEL, antiquity of, 174;\n    brotherhood of, 196, 244\u20125;\n    and Greece, 64, 133\u20124;\n    heart of mankind, 74;\n    and humanity, 3, 16, 67, 68, 128, 131, 135;\n    immortality of, 52 ff., 120\u20121, 128, 136, 185\u20126, 340;\n    loyalty of, 308;\n    martyrdom of, 5, 39, 54\u20125, 76, 82, 97, 106, 168;\n    mission of, 3, 4, 23, 24, 48, 65, 120, 128, 131\u20122, 135, 207 ff.;\n    and the nations, 133, 134, 186;\n    people of revelation, 64, 132;\n    preservation of, 3, 4, 11, 22, 28, 119, 120, 340;\n    St. Jerome on preservation of, 185;\n    and Rome, 77 ff., 133\u20124;\n    and the Sabbath, 203;\n    and the Torah, 64, 307;\n    and Woman, 10, 11;\n    witnesses of God, 3.\n\n  ISRAELITE, responsibility of each, 6, 30, 35, 244, 322.\n\n  Ivan the Terrible, 178.\n\n\n  JACOB, RABBI, 316.\n\n  Jeremiah and Jewish patriotism, 90.\n\n  JERUSALEM, 134, 185, 223;\n    the \u2018Old People\u2019s Rest\u2019 at, 34.\n\n  JEW, What is a? 135; 21;\n    and Bible, 56\u201264;\n    the misunderstood of history, 65, 326;\n    and Greek, 66;\n    heroism of, 66, 78, 79;\n    and scholarship, 99;\n    and non-Jew, 9, 25, 26;\n    as citizen, 176;\n    of East London, 177;\n    duty of every, 3, 4, 35.\n    _See_ Israel, History, Patriotism, Learning, &c.\n\n  Jewels, story of, 305.\n\n  Jewish question, 93.\n\n  Job, Book of, 155.\n\n  Johanan ben Zakkai, 218, 287.\n\n  JONAH, Book of, 152 ff.\n\n  Jordan, The Watch on the, 177.\n\n  JOY, Religious aspect of, 250, 252 ff., 302.\n\n  Judah the Prince, 292, 313.\n\n  JUDAISM, 21, 23, 24, 65;\n    a life, 21, 92;\n    its obligations, 21;\n    original truth of, 25, 197;\n    and daughter religions, 79;\n    and the times, 218\u20129;\n    and original sin, 197;\n    and peace, 48\u20129;\n    connected with Jewish nation, 24;\n    a positive religion, 23;\n    revival of, 119;\n    consciousness of, 259\u201261.\n    _See_ Israel, Mission;\n    dogmas of, _see_ Dogma.\n\n  Judea, New, 128.\n\n  Justice, sacredness of, 32, 93, 133, 134, 328;\n    faith and, 342.\n\n\n  KADDISH, 160, 199 ff.\n\n  _Kiddush Hashem_, 282, 322.\n\n  Kieff, Blood Libel in, 181.\n\n  Koran, 137.\n\n\n  Lamdan, 99.\n\n  Language, Hebrew. _See_ Hebrew.\n\n  LAW, JEWISH, and humanity, 69, 144, 335;\n    study of, 5, 293;\n    and Israel\u2019s immortality, 128.\n    _See_ Torah.\n\n  Law of Nations, 46.\n\n  Lazarus, Emma, Lucien Wolf on, 334.\n\n  LEARNING, Israel and, 162, 169, 177.\n    _See_ Torah.\n\n  Lecha Dodi, 203.\n\n  LEGENDS, Talmudic, 302 ff.\n\n  Liberty, and the Jew, 135, 209, 285.\n\n  LIFE, Paths of, 7 ff.;\n    the right, 273;\n    the dedicated, 289;\n    consists of deeds, not years, 303, 344;\n    life and death, 310, 344.\n\n  Light in darkness, 298.\n\n  Light, Sabbath, 201, 339;\n    kindling the, 202.\n\n  Lisbon, Auto-da-f\u00e9, 170.\n\n  LITERATURE, Jewish, 61, 71, 336;\n    classic, and the prophets, 68.\n\n  LITURGY, superiority of Jewish, 160;\n    George Eliot on Jewish, 161;\n    and prayers for the Dying, 160;\n    poetry and, 140.\n    _See_ Prayer.\n\n  Litvack, 230.\n\n  London, the Jew of East, 177.\n\n  LOVE, of God, 20, 25, 212;\n    to our neighbour, 39.\n\n  Loyalty to faith and country, 40\u20121.\n    _See_ Patriotism.\n\n  Lulav, 251.\n\n\n  Maccabaeus, Judas, 223.\n\n  MACCABEES, 124, 218, 257 ff., 262.\n\n  Mahomet, 57.\n\n  MAN, What is? 314;\n    half angel, half brute, 275;\n    and God, 290, 318, 319;\n    and Nature, 328;\n    his descent and destiny, 197, 300;\n    his three friends, 311;\n    his work for future, 303;\n    Jewish great men, 74.\n\n  Manasseh ben Israel, 73.\n\n  Manners, good. _See_ Conduct.\n\n  Marriage, 8, 11, 322.\n\n  Martinez, Hernando, 167.\n\n  MARTYRDOM, Jewish, 76, 82, 168.\n\n  Mattathias, 257.\n\n  Mediation between man and God. _See_ God.\n\n  Meekness. _See_ Humility.\n\n  Meir, Rabbi, 308\u20129.\n\n  MENORAH, 259 ff.\n\n  Merciful God. _See_ God.\n\n  Merit of the Children, 198.\n\n  MERIT OF THE FATHERS, 198.\n\n  MESSIANIC HOPE, 23, 48, 49.\n\n  Methodius, 174.\n\n  Middle Ages, Jew of. _See_ Jew.\n\n  Mishnah. _See_ Talmud.\n\n  Mission of Israel. _See_ Israel, Messianic Hope, Zionism.\n\n  Missionaries, Christian in China, 181.\n\n  Mitzvah, 216.\n    _See_ Ceremonial.\n\n  Moab, 128.\n\n  Modin, 257.\n\n  Money, 306, 311.\n\n  Monobaz, King, 306.\n\n  MONOTHEISM, 28, 196, 197.\n\n  Moors of Spain, 166 ff.\n\n  Moral Foundations, 151.\n\n  Mordecai, 264 ff.\n\n  MOSES, 35, 120, 143 ff., 146, 289;\n    and Israel, 64\u20126;\n    and Art, 66.\n\n  Mother, The Jewish. _See_ Woman.\n\n  Murder, 291.\n\n  Myrtles, Palms and, 251.\n\n\n  Nation, Jewish. _See_ Zionism.\n\n  National consciousness. _See_ Consciousness, Jewish.\n\n  Nationalism, and the Torah, 127.\n\n  NATIONS, Israel and the, 130 ff., 186.\n\n  Nature and Man, 328.\n\n  Nazarenes, 159.\n\n  Neighbour, love of, 291.\n\n  Nemirov, Rabbi of, 230, 342.\n\n  New Moon, 205.\n\n  Newport, Hebrew Congregation and George Washington, 95;\n    Hebrew cemetery at, 175.\n\n  NEW YEAR FESTIVAL, 226 ff.\n\n  Nicholas, Czar, 107\u20128.\n\n  Nineveh, repentance of the men of, 152.\n\n  NOBLESSE OBLIGE, 30.\n\n  NON-JEWS AND FUTURE LIFE, 26.\n\n  Norwegian and Yiddish, 98.\n\n\n  Original Sin, 197.\n\n  Original Virtue, 198.\n\n  Orscha, massacre at, 330.\n\n\n  PAIN, the Mystery of, 296;\n    a discipline, 296, 297, 344.\n\n  PALESTINE, as a Jewish National Home, 184;\n    the British Declaration on, 125 ff.;\n    restoration to, 120.\n\n  Palm-Branch, 251.\n\n  Pantheism, 23.\n\n  Pappus and Rabbi Akiba, 307.\n\n  Parables and legends, Talmudic, 302 ff.\n\n  Parents, duties towards, 19.\n\n  PASSOVER, 163, 207 ff.;\n    in Old Russia, 100;\n    and liberty, 285, 340;\n    the Seder, 206\u20127.\n\n  Paths of Life, 7 ff.\n\n  PATRIOTISM, 35, 40\u20121, 183.\n    _See_ Citizen, Jew as.\n\n  Peace and Judaism, 48\u20129.\n\n  People of the Book, 57.\n\n  Peloponnesian War, 42.\n\n  PENTECOST, 211 ff.\n\n  Pericles, 42.\n\n  PERSECUTION, 97, 166\u201270, 178\u201280, 285, 340.\n    _See_ Pogrom, Israel.\n\n  Persians, 186.\n\n  Peter the Hermit, 164.\n\n  PHARISEES, 159.\n\n  Philo on Prayer, 189.\n\n  Pleasure, worldly, 312.\n    _See_ Asceticism, Joy.\n\n  Pluralism, 23.\n\n  Poets, Poetry, 147;\n    folk-song, 323.\n\n  POGROM in Russia, 100\u20125, 330.\n    _See_ Persecution.\n\n  Polytheism, 4.\n\n  POOR, 33, 140, 288;\n    Jewish, 33, 177.\n\n  Popes, repudiate Blood Libel, 181.\n\n  Portugal and the Jews, 90, 166 ff.\n\n  Posterity, duty to, 303.\n\n  Praise of God\u2019s works, 189.\n\n  PRAYER, 160, 161, 189 ff.;\n    Philo on, 189;\n    and Tears, 285.\n    _See_ Liturgy.\n\n  Preservation of Israel. _See_ Israel.\n\n  Pride, 281, 285.\n\n  PROPHETS, the Hebrew, 67\u20128, 151, 328.\n\n  Proselytes, 26, 27, 136.\n    _See_ Conversion.\n\n  Providence, 3.\n\n  PSALMS, The, 147 ff.\n\n  PURIM, 264\u20125.\n\n\n  Quakers, 181.\n\n\n  RABBIS, Work of the, 69\u201272.\n\n  Rashi, 327.\n\n  Rebecca (Ivanhoe), 141.\n\n  Redeemer, God as, 39, 193.\n\n  REJOICING OF THE LAW, 254 ff.\n\n  RELIGION, 13, 282;\n    and morality, 215;\n    and Education, 13, 324;\n    custom in, 217;\n    fight for, 262;\n    and science, 195;\n    and Zionism, 127\u20128.\n\n  REPENTANCE, 5, 22, 226, 243, 278, 288.\n\n  Resignation, 308\u20129, 315. RESPONSIBILITY, Jewish, 6, 30, 35, 244, 322.\n\n  Resurrection, 286.\n    _See_ Immortality.\n\n  Revelation and Israel, 64, 132, 336.\n\n  Revival, Israel\u2019s, 122.\n    _See_ Israel.\n\n  Richard I, and the Jews, 83.\n\n  RIGHTEOUSNESS, 67 ff., 134, 328.\n\n  Romanoffs, Under the, 106.\n\n  ROME AND ISRAEL, 4, 77 ff., 133\u20124, 186, 223.\n\n  Rousseau, 173.\n\n  RUSSIA, Jew of, 97, 99, 100, 101 ff., 178\u201280, 323, 330 ff.;\n    Olive Schreiner on the, 177.\n\n\n  SABBATH, 12, 27, 144, 201 ff., 339.\n\n  Sage, Jewish, 34.\n\n  Saintliness. _See_ Holiness.\n\n  Salvation, secured by conduct, 25.\n\n  SCHOLARSHIP, Jewish, 162; 16, 17, 99.\n\n  Science and Judaism, 195.\n\n  Scripture, interpretations, 63.\n    _See_ Bible.\n\n  Scroll of the Law, 214.\n\n  SEDER, the, 206, 163.\n\n  Self-denial. _See_ Dietary Laws.\n\n  Selfishness, 158, 290.\n\n  Self-reliance, 158, 290.\n\n  SELF-RESPECT, Jewish, 36.\n\n  Selichoth, 230.\n\n  Sepher Torah, 214.\n\n  Servant of God, 266, 285.\n\n  Service of God, joyous, 253;\n    the morning, 190\u20121.\n\n  Service of Synagogue. _See_ Liturgy, Synagogue, Prayer.\n\n  Shakespeare, 90.\n\n  Shame, 287.\n\n  Shammai, 253.\n\n  SHEMA, 24, 196.\n\n  Ships, Parable of the two, 310.\n\n  Shofar, 227.\n\n  SHYLOCK, 90.\n\n  Sick, visiting the, 7.\n\n  SIMCHAS TORAH, 254 ff.\n\n  SIN, 235, 282;\n    Original Sin, 197.\n\n  Sincerity, 295.\n\n  Slaughtering, Ritual, of Animals, 178.\n\n  SLAVERY, Spiritual, 36, 79, 123.\n\n  Social Justice, 133, 134.\n\n  SOLDIER, THE JEWISH, 41.\n\n  Song of the Three Children quoted, 165.\n\n  Soul, 20, 197, 240;\n    Soul and body, 313.\n\n  South Africa and the Russian Jew, 177.\n\n  SPAIN, Expulsion from, 86\u20128, 166\u20129.\n\n  Speech, 20.\n\n  Spiritualism, the real, 198.\n\n  STUDENT, the Jewish, 17, 162.\n\n  Superstition, 10.\n\n  Symbols. _See_ Ceremonies.\n\n  Sympathy, 32.\n\n  SYNAGOGUE, the, 14, 161 ff.\n    _See_ Prayer, Liturgy.\n\n\n  TABERNACLES, 250 ff.\n\n  TALMUD, 69 ff.;\n    sayings from, 285 ff.;\n    parables and legends, 6, 302 ff.;\n    study of, 17, 34;\n    burning of the, 156, 162.\n    _See_ Index of Sources.\n\n  Tarphon, Rabbi, 318.\n\n  Temple, 172, 185, 218, 291.\n\n  TEN COMMANDMENTS, 215.\n\n  Tephillin, 216, 341.\n\n  TIME AND ETERNITY, 301.\n\n  Times, Judaism and the, 218.\n\n  Toledo, massacre at, 167.\n\n  TOLERANCE, 25 ff., 136, 160, 306;\n    Jew, emblem of, 136, 306.\n\n  TORAH, meaning of, 17;\n    student of, 17;\n    and Israel, 127, 128, 307.\n    _See_ Law, Bible.\n\n  TORAH, SEPHER, 214.\n\n  Torquemada, 166;\n    a new, 179.\n\n  Tragedy of Assimilation, 119.\n\n  Transcendentalism of God, 193.\n\n  TREASURES, earthly, 304;\n    heavenly, 306.\n\n  Trust in God, 50, 204, 239.\n\n  TRUTH, 8, 20, 272, 284.\n\n\n  UKRAINE, multi-massacres in, 331.\n\n  Uprightness, 20.\n\n  UNITY OF GOD. _See_ God, Shema.\n\n  UNIVERSALISM, Jewish, 25, 26, 69, 158, 210, 306.\n\n\n  Valentia, massacre at, 167.\n\n  Versions of the Bible. _See_ Bible.\n\n  Vedas, 137.\n\n  \u2018Veteran of History\u2019, 30.\n\n  Virtue, Original, 198.\n\n  Voltaire, 173.\n\n\n  WAR, the Great, 46, 47.\n\n  War Graves Commission, 325.\n\n  Warrior, Jew as, 41.\n\n  WASHINGTON, George, and the Jews, 95\u20126.\n\n  WATCH ON THE JORDAN, 117.\n\n  WEEKS, FEAST OF. _See_ Pentecost.\n\n  White Garments on Day of Atonement, 236.\n\n  WICKED, thoughts of, 277;\n    repentance of, 278.\n\n  Widow, duty to, 8.\n\n  Wife. _See_ Woman.\n\n  WILL, freedom of, 276, 328.\n\n  WISDOM, 19, 158, 270, 281, 284;\n    true, 317;\n    the wise and foolish, 280\u20121.\n\n  Witness, Israel as. _See_ Israel.\n\n  WOMAN, Jewish, 8, 10\u201212.\n\n  Words, ill, 8, 9;\n    multiplying, 20.\n\n  Work, 20, 318.\n\n  Works, good, 311.\n\n  Worship, Public. _See_ Liturgy, Synagogue.\n\n\n  Yahrzeit, 199.\n\n  YIDDISH, 98;\n    Cradle song, 12;\n    folk-song, 323;\n    literature, 333.\n\n  Yogi, Jewish, 34.\n\n  YOM KIPPUR. _See_ Atonement, Day of.\n\n  YORK, Jews of, 83\u20125.\n\n  Youth, its opportunities, 5;\n    its obligations, 18\u201221.\n\n\n  Zechut Abot. _See_ Original Virtue.\n\n  ZEDAKAH, 31, 32.\n    _See_ Justice, Charity.\n\n  Zerubbabel, 124.\n\n  ZION, Halevi\u2019s Ode to, 220.\n\n  ZIONISM, 117\u201228, 183, 184, 334;\n    and religion, 127\u20128.\n\n  Zohar, 34.\n\n  Zunz, 35.\n\n\n\n\n                      PRINTED AT OXFORD, ENGLAND\n                          BY FREDERICK HALL,\n                       PRINTER TO THE UNIVERSITY\n\n\n\n\n                              Footnotes.\n\n    1 \u2013 Cf. p. 141.\n\n    2 \u2013 The Greek-speaking Jewish communities of antiquity, especially\n        Alexandria, Egypt.\n\n    3 \u2013 The word Torah has various meanings\u2015\u2015the Pentateuch, the\n        Bible, the Talmud, as well as the whole body of religious\n        study and practice.\n\n    4 \u2013 In use in English Sephardi Congregations on the occasion of a\n        lad reaching the age of thirteen\u2015\u2015his religious majority (Bar\n        Mitzvah).\n\n    5 \u2013 Lived about 10 B.C.E.\u201290 C.E. See p. 292.\n\n    6 \u2013 Lived first century; President of the Academy at Yabneh.\n\n    7 \u2013 From _The Jewish Encyclopedia_, \u2018Judaism\u2019 (London and New York:\n        Funk & Wagnalls).\n\n    8 \u2013 In the first century, large numbers of non-Jews throughout the\n        Roman world became proselytes to Judaism.\n\n    9 \u2013 In Hebrew there is only one word, _Zedakah_, for both Charity\n        and Justice. Charity to the poor is thus merely justice to the\n        poor.\n\n   10 \u2013 From _Sermons_ (London: Geo. Routledge & Sons).\n\n   11 \u2013 School, usually for religious instruction only.\n\n   12 \u2013 From _Anglo-Jewish Memories_ (London: Geo. Routledge & Sons).\n\n   13 \u2013 From _Songs of a Wanderer_ (Philadelphia: Jewish Publication\n        Society).\n\n   14 \u2013 Cf. p. 214.\n\n   15 \u2013 Cf. pp. 137\u2012140.\n\n   16 \u2013 Name for Synagogue liturgical poet.\n\n   17 \u2013 The Holy Scriptures: A New Translation, with the aid of\n        previous versions and with constant consultation of Jewish\n        Authorities. Jewish Publication Society, Philadelphia.\n\n   18 \u2013 From \u2018The Position of Judaism\u2019, _North American Review_,\n        April, 1895.\n\n   19 \u2013 Cf. p. 143.\n\n   20 \u2013 Cf. p. 151\u20124.\n\n   21 \u2013 Cf. p. 157.\n\n   22 \u2013 Cf. p. 159.\n\n   23 \u2013 Only the sudden death of the deranged emperor saved the\n        defenceless population from fearful massacre.\n\n   24 \u2013 The Jewish communities in the Rhine region were then\n        decimated by massacre or by self-immolation in order to\n        escape baptism.\n\n   25 \u2013 Term for \u2018rabbi\u2019 among Sephardi Jews.\n\n   26 \u2013 On the day following the expulsion, Columbus set sail for\n        the discovery of America.\n\n   27 \u2013 Poetic name for Israel.\n\n   28 \u2013 \u2018Ishmael\u2019 and \u2018Persia\u2019 stand for Mohammedan and Christian\n        Powers respectively.\n\n   29 \u2013 From _Blind Children_ (London: Heinemann).\n\n   30 \u2013 One of the oldest Jewish congregations on the North American\n        continent; founded in 1658.\n\n   31 \u2013 From _History of the Jews in Poland and Russia_ (London:\n        G. P. Putnam\u2019s Sons).\n\n   32 \u2013 From _The Jewish World_, London.\n\n   33 \u2013 From _The Promised Land_ (London: Heinemann).\n\n   34 \u2013 From _The Promised Land_ (London: Heinemann).\n\n   35 \u2013 From _Stories and Pictures_ (Jewish Publication Society,\n        Philadelphia).\n\n   36 \u2013 From _Children of the Ghetto_ (London: Heinemann).\n\n   37 \u2013 See p. 184.\n\n   38 \u2013 From _History of the People of Israel_ (London: Chapman\n        & Hall).\n\n   39 \u2013 See p. 290.\n\n   40 \u2013 Cf. pp. 57\u201263.\n\n   41 \u2013 From _Passages of the Bible Chosen for their Literary Beauty_\n        (London: A. & C. Black).\n\n   42 \u2013 The Works of T. H. Huxley (London: Macmillan & Co.).\n\n   43 \u2013 Cf. p. 66.\n\n   44 \u2013 Cf. pp. 67 and 68.\n\n   45 \u2013 The Book of Jonah, together with Isaiah 58, is the prophetical\n        Lesson for the Day of Atonement.\n\n   46 \u2013 From _History of the Jewish Church_ (London: John Murray).\n\n   47 \u2013 Cf. p. 69.\n\n   48 \u2013 See p. 290 for the exact wording of Hillel\u2019s saying.\n\n   49 \u2013 Cf. p. 72.\n\n   50 \u2013 See p. 268.\n\n   51 \u2013 Authorized Prayer Book, p. 317.\n\n   52 \u2013 From _Daniel Deronda_ (London: William Blackwood & Sons).\n\n   53 \u2013 From _Israel Among the Nations_ (London: Heinemann).\n\n   54 \u2013 From _Historical Miniatures_ (London: George Allen & Unwin).\n\n   55 \u2013 A book in the Apocrypha.\n\n   56 \u2013 From _History of Rationalism in Europe_ (London: Longmans,\n        Green & Co.).\n\n   57 \u2013 From _A Short History of the English People_ (London:\n        Macmillan & Co.).\n\n   58 \u2013 See foot-note, p. 95. In consequence of the American\n        Revolution, the congregation became extinct. No Jew lived\n        in Newport when this poem was written.\n\n   59 \u2013 Cp. pp. 97\u2012108.\n\n   60 \u2013 From _Democracy and Liberty_ (London: Longmans, Green & Co.).\n\n   61 \u2013 Cp. p. 125.\n\n   62 \u2013 From _The Man that Corrupted Hadleyburg_ (London: Chatto\n        & Windus).\n\n   63 \u2013 Authorized Prayer Book, p. 3.\n\n   64 \u2013 From _Songs of a Jew_ (London: Geo. Routledge & Sons).\n\n   65 \u2013 _Scroll of the Law._\n\n   66 \u2013 Plural of _Mitzvah_, a ritual precept or ceremonial law.\n        _Mitzvah_ also means \u2018a good deed\u2019.\n\n   67 \u2013 See p. 290.\n\n   68 \u2013 Johanan ben Zakkai, pupil of Hillel and leader of Israel after\n        the Destruction of Jerusalem (70 C.E.). He rescued Judaism by\n        founding the Academy at Jabneh.\n\n   69 \u2013 From _Service of the Synagogue_ (George Routledge & Sons).\n\n   70 \u2013 Term for \u2018rabbi\u2019 among the Chassidim or Pietists of Eastern\n        Europe.\n\n   71 \u2013 Penitential Prayers before New Year and Atonement Day.\n\n   72 \u2013 Temporary group of worshippers; also term for the quorum of\n        ten males required for public worship; see p. 6, last line.\n\n   73 \u2013 From _Service of the Synagogue_ (Geo. Routledge & Sons).\n\n   74 \u2013 Reading Desk, usually in the centre of the Synagogue.\n\n   75 \u2013 From _Service of the Synagogue_ (George Routledge & Sons).\n\n   76 \u2013 \u2018Your health!\u2019\n\n   77 \u2013 See 2 Maccabees for the story of the martyr mother and her\n        seven sons.\n\n   78 \u2013 Cf. p. 156.\n\n   79 \u2013 In _The Jewish Encyclopedia_, \u2018Holiness\u2019 (London and New York:\n        Funk & Wagnalls).\n\n   80 \u2013 See foot-note p. 218.\n\n   81 \u2013 Greatest of Mishna teachers; mystic, warrior, and martyr\n        (132 C.E.).\n\n   82 \u2013 Companion of Akiba; declared the brotherhood of man to be the\n        fundamental principle of religion.\n\n   83 \u2013 Most renowned of the Rabbis; born in Babylon about one hundred\n        years before the Destruction of the Temple (70 C.E.).\n\n   84 \u2013 Died in the middle of the first century.\n\n   85 \u2013 Lived 135\u2012220; \u2018Patriarch\u2019 and editor of the Mishna.\n\n   86 \u2013 Mishna teacher of the 2nd century.\n\n   87 \u2013 Mishna teacher of the 2nd century.\n\n\n\n\n      *      *      *      *      *      *\n\n\n\n\nTranscriber\u2019s note:\n\nPunctuation has been standardized.\n\nThis book was written in a period when many words had not become\nstandardized in their spelling. Words may have multiple spelling\nvariations or inconsistent hyphenation in the text. These have\nbeen left unchanged unless indicated below.\n\nIndex references have not been checked for accuracy.\n\nChanges made\n\n  Page 112:\n    Sentence starting: And through the rushing....\n      \u2013 \u2018speakly\u2019 replaced with \u2018speaking\u2019\n        (speaking sweetly as a violin.)\n\n  Page 218:\n    Sentence starting: When the Temple at Jerusalem....\n      \u2013 \u2018Wordly\u2019 replaced with \u2018Worldly\u2019\n        (when Worldly Wisdom would)\n\n  Page 237:\n    Sentence starting: Israel appears before God....\n      \u2013 \u2018Atonenent\u2019 replaced with \u2018Atonement\u2019\n        (on the Atonement Day)\n\n  Page 325:\n    Sentence starting: 36. Achad Ha\u2019am:...\n      \u2013 \u2018Ahad\u2019 replaced with \u2018Achad\u2019\n        (Achad Ha\u2019am:)\n\n  Page 359:\n    Sentence starting: Bontzye Shweig,...\n      \u2013 \u2018169\u2019 replaced with \u2018109\u2019\n        (Bontzye Shweig, 109 ff.)\n\n  Page 361:\n    Sentence starting: ....\n      \u2013 \u2018Azariah\u2019 replaced with \u2018Azaryah\u2019\n        (Eleazar ben Azaryah, 19.)","title":"A Book of Jewish Thoughts","tradition":"scripture-revelation","translated_text":null,"word_count":75882}