Part 2

JEWISH custom bids the Jewish mother, after her preparations for the Sabbath have been completed on Friday evening, kindle the Sabbath lamp. That is symbolic of the Jewish woman’s influence on her own home, and through it upon larger circles. She is the inspirer of a pure, chaste, family life whose hallowing influences are incalculable; she is the centre of all spiritual endeavours, the confidante and fosterer of every undertaking. To her the Talmudic sentence applies: ‘It is woman alone through whom God’s blessings are vouchsafed to a house’.

HENRIETTA SZOLD, 1893.

YIDDISH CRADLE SONG

O! HUSH thee, my darling, sleep soundly my son, Sleep soundly and sweetly till day has begun; For under the bed of good children at night There lies, till the morning, a kid snowy white. We’ll send it to market to buy _Sechora_, While my little lad goes to study Torah. Sleep soundly at night and learn Torah by day, Then thou’ll be a Rabbi when I have grown grey. But I’ll give thee to-morrow ripe nuts and a toy, If thou’lt sleep as I bid thee, my own little boy.

(_Trans. Alice Lucas._)

RELIGIOUS EDUCATION

IT seems to me that if the development of the religious sense is omitted from education, the most exalted idea of goodness is left out. Life is so much the poorer for being shorn of the halo of high spiritual aspiration. Instead of a fixed and lofty ideal of life and conduct, based on the highest conception of Divine Perfection of which the human mind is capable, there prevails a limited and _fluctuating_ ideal, subject to the chance influences of surroundings and associates, and coloured by the social grade and worldly interests of each individual.

JULIA M. COHEN, 1907.

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THE thread on which the different good qualities of human beings are strung as pearls, is the fear of God. When the fastenings of this fear are unloosed, the pearls roll in all directions and are lost one by one.

BOOK OF MORALS, 15th cent.

* * * * *

THE knowledge of Hebrew is the golden hinge upon which our national and religious existence turns. Flowing down from the hills of eternity, the Hebrew language has been set apart by God as the receptacle of truths destined to sway mankind and humanize the world.

SABATO MORAIS, 1876.

THE SACRED TONGUE[1]

THE Synagogue service is essentially the expression of the soul of collective Israel. In the Synagogue we meet as Jews, there in prayer, in aspiration, in confession of faith, to carry on the stream of spiritual effort which has flowed unbroken through the ages ever since Israel became conscious of himself. Therefore the prayers will not merely voice private needs and modern ideas, but will chiefly speak of Israel. And so they will largely be in Hebrew, Israel’s historic language. You may get rid of Hebrew, but with it you will get rid of the Synagogue too, of the Synagogue as a living organism, as the well-spring of Jewish feeling and the inspiration of Jewish life. Nor is this all. The claim of Hebrew, though bound up with the interests of public worship, yet transcends them. It will meet you whenever you open your Jewish history, whenever you open your Bible. As long as we remain Jews and call the Bible our own, the Tongue in which it is written must be inestimably sacred to us.

MORRIS JOSEPH, 1907.

THE HEBREW LANGUAGE

THE Hebrew language is the great depository of all that is best in the soul-life of the Congregation of Israel. Without it we will become severed from the great Tree which is life unto those that cling to it. Hellenistic Judaism[2] is the only one known to history which dared to make this experiment of dispensing with the Sacred Language. The result was death. It withered away and terminated in total and wholesale apostasy from Judaism. Let us not deceive ourselves. There is no future in this country for a Judaism that resists either the English or the Hebrew language.

S. SCHECHTER, 1904.

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THERE is a vast storehouse filled with treasures. The key, the Hebrew language, is in our guardianship. Have we a right to throw the key into the ocean of oblivion? More than that: when we have ceased to be efficient guardians of our treasures, of what use are we in the world? I fear that in the case of such flagrant dereliction of duty, the twentieth century will have in store for us not a Ghetto, but a grave.

HENRIETTA SZOLD, 1896.

WHAT IS CULTURE?

NOT what a man has――knowledge, skill, or goods of life――determines his culture, but what a man _is_: culture is not so much mastery of things as mastery of self. And only that nation can be called cultured which adds to or, at least, broadens and deepens the spiritual assets of mankind; which introduces some distinctive note into the soul-life of the world; which teaches humanity a new angle of vision towards the Infinite; and by its living and, if need be, by its dying, vindicates the eternal values of life――conscience, honour, liberty.

Judged by this test, some of the littlest of peoples――Judea, Greece, Elizabethan England――stand foremost among cultured nations, champions of the sacred heritage of man. Judged by this test, many a poor Jew, though he be devoid of the graces, amenities, and comforts of life, is yet possessed of culture. An ancient language, a classical language, a holy language, is as familiar to him as his mother-tongue; saturated is he with the sublimest of literatures, which hallows his life and endows him with high faith and invincible courage.

Sympathetic appreciation of this indomitable type, this harmonious albeit rugged personality, might well be taken as a touchstone of a man’s mentality, culture, and humanity.

J. H. HERTZ, 1915.

THE STUDENT OF THE TORAH[3]

IF one asks a student to-day why he studies, he will at once, in spite of his youth, give a very practical answer. He mentions the profession for which he is preparing himself, and through which he will obtain a lucrative office or a comfortable position in life.

It is entirely different with those who expended their time and powers on the study of the Talmud. They wished to derive no profit from their studies; not to use them, as a Mishna teacher says, ‘as a spade to dig wherewith nor as a crown wherewith to aggrandise oneself’. ‘Say not’, exclaims the Talmud, ‘I will study the Torah in order that people may call me Sage or Master, but study from pure love to God, to cleave more closely unto Him through the knowledge and understanding of His word.’ Day and night did they bury themselves in the study of subjects that had nothing to do with social life or with gain; often they became engrossed in the investigation of laws of sacrifices and purification, although these had long since grown obsolete. They desired nothing but knowledge, understanding, illumination. Where is there another people on earth among whom studies which aimed only at truth and the development of the spiritual life were cultivated with such pure, devoted, and selfless love as in Israel?

A. JELLINEK, 1882.

BAR MITZVAH PRAYER[4]

O MY God, and God of My Fathers,

On this solemn and sacred day, which marketh my passage from boyhood to manhood, I humbly venture to raise my eyes unto Thee, and to declare with sincerity and truth that henceforth I will observe all Thy commandments, and undertake to bear the responsibility of all mine actions towards Thee. In my earliest infancy I was brought within Thy sacred covenant with Israel, and to-day I again enter as an active responsible member the pale of Thine elect congregation, in the midst of which I will never cease to glorify Thy holy name in the face of all nations.

Do Thou, O Heavenly Father, hearken unto this my humble prayer, and vouchsafe unto me Thy gracious blessings, so that my earthly life may be sustained and made happy by Thine ineffable mercies. Teach me the way of Thy statutes, that I may obey them, and faithfully carry out Thy ordinances. Dispose my heart to love Thee and to fear Thy holy name, and grant me Thy support and the strength necessary to avoid the worldly dangers which encompass the path lying before me. Save me from temptation, so that I may with fortitude observe Thy holy Law and those precepts on which human happiness and eternal life depend. Thus I will every day of my life trustfully and gladly proclaim: ‘Hear, O Israel, the Lord is our God, the Lord is one!’

BENJAMIN ARTOM, 1868.

ON THE THRESHOLD OF MANHOOD

MY son, keep the commandment of thy father, And forsake not the teaching of thy mother. Bind them continually upon thy heart, Tie them about thy neck. When thou walkest, it shall lead thee; When thou liest down, it shall watch over thee; And when thou awakest, it shall talk with thee. For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life: To keep thee from the evil woman.

PROVERBS 6. 20‒4.

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RABBI Hanina[5], son of Dosa, said: ‘He in whom the fear of sin comes before wisdom, his wisdom shall endure; but he in whom wisdom comes before the fear of sin, his wisdom will not endure.’

Rabbi Eleazar[6], son of Azaryah, said: ‘He whose wisdom exceeds his works, to what is he like? To a tree whose branches are many, but whose roots are few; and the wind comes and plucks it up and overturns it upon its face. But he whose works exceed his wisdom, to what is he like? To a tree whose branches are few, but whose roots are many, so that even if all the winds in the world come and blow upon it, it cannot be stirred from its place.’

ETHICS OF THE FATHERS.

A FATHER’S ADMONITION

FEAR the Lord the God of thy Fathers and serve Him in love, for fear only restrains a man from sin, while love stimulates him to good. Accustom thyself to habitual goodness, for a man’s character is what habit makes it. The perfection of the body is a necessary antecedent to the perfection of the soul, for health is the key to the inner chamber. Measure thy words, for by multiplying words thou increasest error. If thou find in the Law or the Prophets or the Sages a hard saying which thou canst not understand, stand fast by thy faith and attribute the fault to thine own want of intelligence. Place it in a corner of your heart for future consideration, but despise not thy religion because thou art unable to understand one difficult matter.

Love truth and uprightness――the ornaments of the soul――and cleave unto them; prosperity so obtained is built on a sure rock. Keep firmly to thy word; let not a legal contract or witnesses be more binding than thine verbal promise whether in public or in private. Disdain reservations and subterfuges, evasions and sharp practices. Woe to him who builds his house upon them. Abhor inactivity and indolence, the causes of destruction of body, of penury, of self-contempt――the ladders of Satan and his satellites.

Defile not your souls by quarrelsomeness and petulance. I have seen the white become black, the low brought still lower, families driven into exile, princes deposed from their high estate, great cities laid in ruins, assemblies dispersed, the pious humiliated, the honourable held lightly and despised, all on account of quarrelsomeness. Glory in forbearance, for in that is true strength and victory.

MOSES MAIMONIDES.

WHAT MAKES A MAN A JEW?

JUDAISM is something more than a badge, something more than a birth-mark; it is a life. To be born a Jew does not declare any of us to be of the elect; it only designates us for enrolment among the elect. God signs the covenant, but we have to seal it――to seal it by a life of service. ‘What makes a man a Jew?’ is a question that is often asked. The answer is, two things: membership of the Jewish brotherhood, and loyal fulfilment of the obligations which that membership imposes. To be of the Jewish race but to trample upon Jewish duty is to be faithless to Israel.

MORRIS JOSEPH, 1903.

‘I BELIEVE’

I BELIEVE in God, the One and Holy, the Creator and Sustainer of the world.

I believe that man possesses a Divine power wherewith he may subdue his evil impulses and passions, strive to come nearer and nearer the perfection of God, and commune with Him in prayer.

I believe that select individuals are, from time to time, called by God as prophets and charged with the mission of declaring His will unto men.

I believe that man is subject to God’s law and responsible to the Searcher of the human heart and the Righteous Judge for all his thoughts and deeds.

I believe that he who confesses his sins and turns from his evil ways and truly repents is lovingly forgiven by his Father in Heaven.

I believe that the pious who obey God’s law and do His will with a perfect heart, and those who truly repent, share, as immortal souls, in the everlasting life of God.

I believe that Israel was chosen by God as His anointed servant to proclaim unto the families of mankind His truth; and, though despised and rejected by men, to continue as His witness until there come in through him the Kingdom of Peace and moral perfection, and the fullness of the knowledge of God, the true Community of the Children of the living God.

M. L. MARGOLIS, 1904.

JUDAISM A POSITIVE RELIGION

SATISFYING the needs of anybody and everybody, of every moment and every fleeting season, is not the highest ideal which Judaism set before itself. Altogether I venture to think that the now fashionable test of determining the worth of a religion by its capability to supply the various demands of the great market of believers has something low and mercenary about it. True religion is not a jack-of-all-trades, meaning Monotheism to the philosopher, Pluralism to the crowd, some mysterious Nothing to the agnostic, Pantheism to the poet, and Service of Man to the hero-worshipper. Its mission is just as much to teach the world that there _are_ false gods and false ideals as to bring it nearer to the true one. Abraham, the friend of God, who was destined to become the first winner of souls, began his career, according to the legend, with breaking idols, and it is his particular glory to have been in opposition to the whole world. Judaism means to convert the world, not to convert itself. It will not die in order _not_ to live. It disdains a victory by defeating itself, in giving up its essential doctrines, its most sacred symbols, its most precious traditions, and its most vital teaching. It has confidence in the world; it hopes and prays and waits patiently for the Great Day when the world will be ripe for its acceptance.

S. SCHECHTER, 1893.

THE MISSION OF ISRAEL

Think of the meaning of that simple ceremony in our service when the Minister takes his stand before the Ark, and clasping the sacred scroll in his arms, proclaims the שמע, belief in the unity of One Eternal, Almighty God. This rite symbolizes the mission of Israel to the world: With the Law of God folded in his arms and its words engraved upon his heart, he has gone up and down the earth proclaiming his belief in the One Supreme Being――a Being whose spirit fills all time and all space, a Being never embodied, but made manifest to man in the glory of the creation and in His all-wise behests, which teach mercy, love, and justice....

HERMANN ADLER, 1895.

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A CLEAR and concise definition of Judaism[7] is very difficult to give, for the reason that it is not a religion pure and simple based upon accepted creeds, but is one inseparably connected with the Jewish nation as the depositary and guardian of the truths held by it for mankind.

Far from having become 1,900 years ago a stagnant religion, Judaism has ever remained ‘a river of God full of living waters’, which, while running within the river-bed of a single nation, has continued to feed anew the great streams of human civilization.

K. KOHLER, 1904.

TOLERANCE

I

THOU art the Lord, and all beings are Thy servants, Thy domain; And through those who serve idols vain Thine honour is not detracted from, _For they all aim to Thee to come_; But they are as the blind, That seeking the royal road could not find; The one sank in destruction’s well; Another into a cavity fell, And all thought they had reached what they sought Yet toiled for naught.

SOLOMON IBN GABIROL, 1050. (_Trans. M. Jastrow._)

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I CALL heaven and earth to witness that whether it be Jew or heathen, man or woman, free or bondman――only according to their acts does the Divine spirit rest upon them.

MIDRASH.

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SALVATION is attained not by subscription to metaphysical dogmas, but solely by love of God that fulfils itself in action. This is a cardinal truth in Judaism.

CHASDAI CRESCAS, 1410.

II

YOUR question, why I do not try to make converts, has, I must say, somewhat surprised me. The duty to proselytize springs clearly from the idea that outside a certain belief there is no salvation. I, as a Jew, am not bound to accept that dogma, because, according to the teachings of the Rabbis, _the righteous of all nations shall have part in the rewards of the future world_. Your motive, therefore, is foreign to me; nay, as a Jew, I am not allowed publicly to attack any religion which is sound in its moral teachings.

MOSES MENDELSSOHN, 1770. _To a non-Jewish correspondent._

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I AM the creature of God, and so is my fellow-man; my calling is in the town, and his in the fields; I go early to my work, and he to his; he does not boast of his labour nor I of mine, and if thou wouldst say, ‘I accomplish great things and he little things’, we have learnt that _whether a man accomplish great things or small, his reward is the same if only his heart be set upon Heaven_.

TALMUD.

OUR HERITAGE

OUR laws have been such as have always inspired admiration and imitation in all other men.

Nay, farther, multitudes of mankind have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed;[8] they also endeavour to imitate our mutual concord with one another, and the charitable distribution of our goods, and our diligence in our trades, and our fortitude in undergoing distresses on account of our laws. And what is here matter of the greatest admiration, our Law hath no bait of pleasure to allure men to it, but it prevails by its own force; and as God himself pervades all the world, so hath our Law passed through all the world also.

As to the laws themselves more words are unnecessary, for they are visible in their own nature, and appear to teach not impiety, but the truest piety in the world. They are enemies to injustice; they banish idleness and luxurious living; and they instruct men to be content with what they have, and to be laborious in their calling. They forbid men to make war from a desire of getting more, but make men courageous in defending the laws. On which account I am so bold as to say that we are become the teachers of other men in the greatest number of things, and those of the most excellent nature only; for what is more excellent than inviolable piety? What is more just than submission to laws, and more advantageous than mutual love and concord? And this so far that we are to be neither divided by calamities, nor to become injurious and seditious in prosperity; but to contemn death when we are in war, and in peace to apply ourselves to our handicrafts, or to our tillage of the ground; while we in all things and in all ways are satisfied that God is the Judge and Governor of our actions.

FLAVIUS JOSEPHUS, 1st cent.

OUR FATHERS

LET us now praise famous men, Our fathers in their generations. The Lord manifested in them great glory, Even His mighty power from the beginning. Such as did bear rule in their kingdoms, And were men renowned for their power, Giving counsel by their understanding, Such as have brought tidings in prophecies: Leaders of the people by their counsels, And by their understanding men of learning for the people; Wise were their words in their instruction: Such as sought out musical tunes, And set forth verses in writing: Rich men furnished with ability, Living peaceably in their habitations: All these were honoured in their generations, And were a glory in their days. There be of them, that have left a name behind them, To declare their praises. And some there be, which have no memorial; Who are perished as though they had not been, And are become as though they had not been born, And their children after them. But these were men of mercy, Whose righteous deeds have not been forgotten. With their seed shall remain continually a good inheritance; Their children are within the covenants. Their seed standeth fast, And their children for their sakes. Their seed shall remain for ever, And their glory shall not be blotted out. Their bodies are buried in peace, And their name liveth for evermore. Peoples will declare their wisdom, And the congregation telleth out their praise.

ECCLESIASTICUS 44. 1‒15.

THE OBLIGATIONS OF HEREDITY

JEWISH history admonishes the Jews: ‘_Noblesse oblige_’. The privilege of belonging to a people to whom the honourable title of the ‘Veteran of History’ has been conceded puts serious responsibilities on your shoulders. You must demonstrate that you are worthy of your heroic past.

S. M. DUBNOW, 1893.

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OUR virtues are Israel’s: all our success in life we owe to the fact that the blood of the ‘toughest of peoples’ is coursing in our veins. Our vices are our own. Now the world inverts the distribution. Our virtues it credits to us, to our individual brilliancy, diligence, courage. Whereas the crimes, vices, and failings of any single Jew, no matter how estranged from his people or his people’s faith he may be, it puts down to his Jewishness, and fathers them upon the entire Jewish race.

Is it not a matter of sacred honour, as far as in us lies to counteract the world’s injustice to our people by rendering, when the opportunity is ours, some repayment for all we owe to Israel?

J. H. HERTZ, 1915.

ZEDAKAH[9]――CHARITY

TUR, II, § 247

THE dispensing of charity according to one’s means is a positive precept, which demands greater care and diligence in its fulfilment than all the other positive precepts of the Law. For its neglect may possibly lead to the taking of life, inasmuch as the denial of timely aid may compass the death of the poor man who needs our immediate help.

Whoso closes his eyes to this duty and hardens his heart to his needy brother is called a worthless man, and is regarded as an idolater. But whosoever is careful in the fulfilment of this duty attests himself as belonging to the seed of Abraham, whom the Lord hath blessed: ‘For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do _Zedakah_ and justice’ (Genesis 18. 19).