Chapter LIX. The Ethics of Judaism and the Kingdom of God

1. The soul of the Jewish religion is its ethics. Its God is the Fountainhead and Ideal of morality. At the beginning of the summary of the ethical laws in the Mosaic Code stands the verse: “Ye shall be holy, for I the Lord your God am holy.”(1527) This provides the Jew with the loftiest possible motive for perfection and at the same time the greatest incentive to an ever higher conception of life and life’s purpose. Accordingly, the kingdom of God for whose coming the Jew longs from the beginning until the end of the year,(1528) does not rest in a world beyond the grave, but (in consonance with the ideal of Israel’s sages and prophets) in a complete moral order on earth, the reign of truth, righteousness and holiness among all men and nations. Jewish ethics, then, derives its sanction from God, the Author and Master of life, and sees its purpose in the hallowing of all life, individual and social. Its motive is the splendid conception that man, with his finite ends, is linked to the infinite God with His infinite ends; or, as the rabbis express it, “Man is a co-worker with God in the work of creation.”(1529)

2. Both the term ethics (from the Greek _ethos_) and morality (from the Latin _mores_) are derived from custom or habit. In distinction to this, the Hebrew Scripture points to God’s will as perceived in the human conscience as the source of all morality. Those ethical systems which dispense with religion fail to take due cognizance of the voice of duty which says to each man: “Thou shalt” or “Thou shalt not!” Duty distinguishes man from all other creatures. However low man may be in the scale of freedom, he is moved to action by an impulse from within, not by a compulsion from without. Of course, morality must travel a long road from the primitive code, which does not extend beyond the near kinsmen, to the ideal of civilized man which encompasses the world. Still man’s steps are always directed by some rule of duty. The voice of conscience, heard clearly or dimly, is not, as is so often asserted, the product, but the original guiding factor of human society. The divine inner power of morality has made man, not man morality. Morality and religion, inseparably united in the Decalogue of Sinai, will attain their perfection together in the kingdom of God upon the Zion heights of humanity.

3. Ethical elements, greater or smaller, enter into all religions and codes of law of the various nations. Ancient Egypt, Persia and India even connected ethical principle and the future of the soul so closely, that certain ethical laws were to determine one’s fate in heaven or hell. This led to the idea that this life is but the preparatory stage to the great hereafter. But antiquity also witnessed more or less successful attempts to emancipate ethics from religion. When the old beliefs no longer satisfied the thinking mind and no longer kept men from corruption, various philosophers attempted to provide general principles of morality as substitutes for the departed deities. Confucius built up in China a system of common-sense ethics based upon the communal life, but without any religious ideals; this satisfied the commonplace attitude of that country, but could not pass beyond the confines of the far East. A semi-religious ascetic system was offered at about the same time by Gautama Buddha of India, a prince garbed as a mendicant friar, who preached the gospel of love and charity for all fellow creatures. His leading maxims were blind resignation and self-effacement in the presence of the ills, suffering and death which rule the entire domain of life. All existence was evil to him, with its pleasure, passion and desire, its thought and feeling; his aim was a state of apathy and listlessness, _Nirvana_; while sympathy and compassion for fellow creatures were to offer some relief to a life of delusion and despair. The Hindu conception of the unbearable woe of the world corresponded more or less with the hot climate, which renders the people indolent and apathetic. In striking contrast to this was the vigorous manhood of the ethical systems developed on the healthy soil of Greece, under the azure canopy of a sky that fills the soul with beauty and joy. Life should be valued for the happiness it offers to the individual or to society. The good should be loved for its beauty, the just admired for its nobility. Greek ethics was thus both aristocratic and utilitarian; it took no heed of the toiling slave, the suffering poor, or the unprotected stranger. Both the Buddhist and the Hellenic systems lacked the energizing force and motive of the highest purpose of life, because both have left out of their purview the great Ruler who summons man to his duty, saying: “I am the Lord thy God; thou shalt and thou shalt not!”

4. Between the two extremes, the Hellenic self-expansion and the Buddhist self-extinction, Jewish ethics labors for self-elevation under the uplifting power of a holy God. The term which Scripture uses for moral conduct is, very significantly, “to walk in the ways of God.” The rabbis explain this as follows: “As God is merciful and gracious, so be thou merciful and gracious. As God is called righteous, so be thou righteous. As God is holy, so do thou strive to be holy.”(1530) Another of their maxims is: “How can mortal man walk after God, who is an all-consuming fire? What Scripture means is that man should emulate God. As He clothes the naked, nurses the sick, comforts the sorrowing, and buries the dead, so should man.”(1531) In other words, human life must take its pattern from the divine goodness and holiness.

5. Obviously, Jewish ethics had to go through the same long process of development as the Jewish religion itself. A very high stage is represented by that disinterested goodness taught by Antigonus of Soko in the second pre-Christian century and by ben Azzai in the second century of the present era, which no longer anticipates reward or punishment, but does good for its own sake and shuns evil because it is evil.(1532) As long as the law tolerated slavery, polygamy, and blood vengeance, and man’s personality was not recognized on principle as being made in the image of God, the practical morality of the Hebrews could not rise above that of other nations, except in so far as the shepherd’s compassion for the beast occasioned sympathy also for the fellow-man. After all, Jewish ethics became the ethics of humanity because of the God-conception of the prophets,—the righteous, merciful, and holy God, the God “who executeth the judgment of the fatherless and the widow, and loveth the stranger in giving him food and raiment.”(1533) The conception of Jewish ethics as human ethics is voiced in the familiar verse: “It hath been told thee, O man, what is good and what the Lord doth require of thee: only to do justly and to love mercy and to walk humbly with thy God.”(1534) The all-ruling and all-seeing God of the Psalmist made men feel that only such a one can stand in His holy place “who hath clean hands and a pure heart, who hath not lifted up his soul unto falsehood, nor sworn deceitfully.”(1535) After law-giver, prophet, and psalmist came the wise, who gave ethics a more practical and popular character in the wisdom literature, and then came the _Hasidim_ or Essenes, who, while seeking the highest piety or saintliness as life’s aim, deepened and spiritualized their ethical ideals. Some of these considered the essential principles of morality to be love of God and of the fellow-man;(1536) while rabbinical ethics in general laid great stress on motive as determining the value of the deed. The words, “Thou shalt fear the Lord thy God,” so often repeated in the law, are taken to mean: Fear Him who looks into the heart, judging motives and intentions.(1537)

6. As the Mosaic Code presented the ceremonial and moral laws together as divine, so the rabbinical schools treated them all as divine commandments without any distinction. Hence the Mishnah and the Talmud fail to give ethics the prominent place it occupies in the prophetic and wisdom literature of the Bible and did not even make an attempt to formulate a system of ethics. The ethical rules in the “Sayings of the Fathers” and similar later collections make no pretentions to being general or systematic. The ethical teachings became conspicuous only through contact with the Hellenic world in the propaganda literature, with its aim to win the Gentile world to Judaism. Thus at an early period handbooks on ethics were written and circulated in the Greek language, some of which were afterward appropriated by the Christian Church. This entire movement is summed up in the well-known answer of Hillel to the heathen who desired to join the Jewish faith: “What is hateful to thee, do thou not unto thy fellow man; this is the law, and all the rest is merely commentary.”(1538)

On the whole, rabbinical Judaism elaborated no ethical system before the Middle Ages. Then, under Mohammedan influence, the Aristotelian and Neo-Platonic philosophies in vogue gave rise to certain ethical works more or less in accord with their philosophic or mystic prototypes. In addition, ethical treatises were often written in the form of wills and of popular admonitions, which were sometimes broad and human, at other times stern and ascetic. One thought, however, prevailed through the ages: as life emanates from the God of holiness, so it must ever serve His holy purposes and benefit all His earthly children. “All the laws given by God to Israel have only the purification and ennobling of the life of men for their object,” say the rabbis.(1539)

7. Perhaps the best summary of Jewish ethics was presented by Hillel in the famous three words: “If I am not for myself, who will be for me? But if I am for myself alone, what am I? And if not now, when then?”(1540) We find here three spheres of duty: toward one’s self, toward others, and toward the life before us. In contrast to purely altruistic or socialistic ethics, Jewish morality accentuated the value of the individual even apart from the social organism. Man is a child of God, a. self-conscious personality, who is to unfold and improve the powers implanted by his divine Maker, in both body and soul, laboring in this way toward the purpose for which he was created. Man was created single, says one of the sages in the Mishnah,(1541) that he might know that he forms a world for himself, and the whole creation must aid him in unfolding the divine image within himself. Accordingly, self-preservation, self-improvement and self-perfection are duties of every man. This implies first the care for the human body as the temple which enshrines the divine spirit. In the eyes of Judaism, to neglect or enfeeble the body, the instrument of the soul, is altogether sinful. As the Sabbath law demands physical rest and recreation after the week’s work, so the Jewish religion in general trains men to enjoy the gifts of God; and the rabbis declare that their rejection (except for disciplinary reasons) is ingratitude for which man must give an account at the last Judgment Day.(1542) The Pharisean teacher who opposed the Essenic custom of fasting and declared it sinful, unless it be for special purposes, would have deprecated even more strongly the ascetic Christian or Hindoo saint who castigated his body as the seat of sin.(1543) As Hillel remarked: “See what care is bestowed upon the statue of the emperor to keep it clean and bright; ought we not, likewise, keep God’s image, our body, clean and free from every blemish?”(1544)

In regard to our moral and spiritual selves the rabbinical maxim is: “Beautify thyself first, and then beautify others.”(1545) Only as we first ennoble ourselves can we then contribute to the elevation of the world about us. Our industry promotes the welfare of the community as well as of ourselves; our idleness harms others as well as ourselves.(1546) Upon self-respect rest our honor and our character. Virtue also is the result of self-control and self-conquest.(1547) “There shall be no strange God in thee.” This Psalm verse is taken by the rabbis to mean that no anger and passion nor any evil desire or overbearing pride shall obtain their mastery over thee.(1548) Man asserts himself in braving temptation and trial, in overcoming sin and grief. Greater still is the hero who, in complete self-mastery, can sacrifice himself in a great cause. Martyrdom for the sake of God, which the rabbis call sanctification of the name of God,(1549) is really the assertion of the divine life in the midst of death. But desertion of life from selfish motives through suicide is all the more despicable. He who sells his human birthright to escape pain or disgrace, though greatly to be pitied, has forfeited his claim and his share in the world to come.(1550)

Not only our life is to be maintained amid all trials as a sacred trust, but also our rights, our freedom, and our individuality, for we must not allow our personality to become the slave or tool of others. Job, who battled for his own convictions against the false assumption of his friends, was at last praised and rewarded by God.(1551) The Biblical verse: “For they are My servants whom I brought forth out of the land of Egypt, they shall not be sold as slaves,” is explained by the rabbis: “My servants, but not servants to servants,” and is thus applicable to spiritual slavery as well.(1552)

8. Therefore the Jewish conception of duty to our fellow-men is by no means comprised in love or benevolence. Long before Hillel, other Jewish sages gave the so-called Golden Rule: “Love thy neighbor as thyself,” a negative form: “What is hateful to thee do not do unto thy fellow men.”(1553) Taken in the positive form, the command cannot be literally carried out. We cannot love the stranger as we love ourselves or our kin; still less can we love our enemy, as is demanded by the Sermon on the Mount. According to the Hebrew Scriptures(1554) we can and should treat our enemy magnanimously and forgive him, but we cannot truly love him, unless he turns from an enemy to a friend. The real meaning given by the rabbis to the command, “Love thy neighbor as thyself” is: “Put thyself in his place and act accordingly. As thou dost not desire to be robbed of thy property or good name or to be injured or insulted, so do not these things unto thy fellow man.”(1555) They then take the closing words, “I am the Lord thy God,” as an oath by God: “I am the Lord, the Creator of thy fellow man as well as of thee; therefore, if thou showest love to him, I shall surely reward thee, and if not, I am the Judge ready to punish thee.”(1556) Love of all fellow-men is, in fact, taught by both Hillel(1557) and Philo.(1558) Love and helpful sympathy are implied also by the verse from Deuteronomy: “He (the Lord) loveth the stranger in giving him bread and raiment. Love ye therefore the stranger.”(1559) All members of the human household are dependent on each other for kindness and good will, whether we are rich or poor, high or lowly, in life or in death; so do we owe love and kindness to all men alike.

9. However, love as a principle of action is not sufficiently firm to fashion human conduct or rule society. It is too much swayed by impulse and emotion and is often too partial. Love without justice leads to abuse and wrong, as we see in the history of the Church, which began with the principle of love, but often failed to heed the admonitions of justice. Therefore justice is the all-inclusive principle of human conduct in the eyes of Judaism. Justice is impartial by its very nature. It must right every wrong and vindicate the cause of the oppressed. “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness,” said the prophet,(1560) describing the just man as he “that walketh righteously and speaketh uprightly, that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ear from hearing of blood, and shutteth his eyes from looking on evil.”(1561) Justice is the requisite not only in action, but also in disposition,(1562) implying honesty in intention as in deed, uprightness in speech and mien, perfect rectitude, neither taking advantage of ignorance nor abusing confidence.(1563) It is sinful to acquire wealth by betting or gambling,(1564) or by cornering food-supplies to raise the market price.(1565) The rabbis derive from Scripture the thought that, just as “your balances and weights, your ephah and hin” must be just, so should your yea and nay.(1566) The verse, “Justice, justice shalt them follow,”(1567) is explained thus in a Midrash which is quoted by Bahya ben Asher of the thirteenth century: “Justice, whether to your profit or loss, whether in word or in action, whether to Jew or non-Jew.”(1568) This category of justice covers also regard for the honor of our fellow-men, lest we harm it by the tongue of the back-biter,(1569) by the ear that listens to calumny,(1570) or by suspicion cast upon the innocent.(1571) “God in His law takes especial care of the honor of our fellow-men,” say the rabbis, and “he who publicly puts his fellow man to shame forfeits his share in the world to come.”(1572)

10. But the Jewish conception of justice is broader than mere abstention from hurting our fellow-men. Justice is a positive conception. Righteousness (_Zedakah_) includes also charity and philanthropy. It asserts the claim of the poor upon the rich, of the helpless upon him who possesses the means to help. “He who prevents the poor from reaping the corners of the field or the gleanings of the harvest, or in any way withholds that which has been assigned them by the law of Moses, is a robber,” says the Mishnah, “for it is written: ‘Remove not the old landmark, and enter not into the field of the fatherless.’ ”(1573) Jewish ethics holds that charity is not a gift of condescending love, but a duty. It is incumbent upon the fortunate to rescue the unfortunate, since all that we possess is only lent to us by God, the Owner of the world, with the charge that we provide for the needy who are under His special protection. Those who refuse to give the poor their share abuse the divine trust. “If thou lendest money to My people, to the poor with thee,”(1574) says Scripture, and the rabbis comment on this to the effect that “the poor are called God’s people; do not forget that the turn of fortune which made you rich and them poor may turn, and that you may then be in need.”(1575) Nor is it sufficient merely to give to him who is poor; we are bidden to uphold him when his powers fail.(1576)

This is the very principle of ethics of the Mosaic law, the principle for which the great prophets fought with all the vigor and vehemence of the divine spirit—social justice. The cry: “Woe unto them that join house to house, that lay field to field, till there be no room,”(1577) the condemnation of those “that swallow the needy and destroy the poor of the land,”(1578) the curse hurled at him who withholdeth corn,(1579) laid the foundations of a higher justice, which is not satisfied with mitigating the misery of the unfortunate by acts of charity, but insists on a readjustment of the social conditions which create poverty. This spirit created the poor laws of the Mosaic Code, which were partially adopted by both Christians and Mohammedans. It dictated the Mosaic institutions of the seventh year of release and the Jubilee year for the restoration of fields and houses, to prevent the tyranny of wealth from becoming a permanent source of oppression. While these were scarcely ever put into practice, they remained as a protest and an appeal. Their aim and permanent influence tended toward relations between the upper and lower classes, which would insure the latter some degree of independence and dignity. In fact, the foundations laid by the Hebrew Scripture underlie all our great modern efforts to turn the forces of charity so as to check the sources of evil in our social organism. Modern philanthropy, taking its clue from the old Hebrew ideal, aims not to alleviate but to cure, and to stimulate the natural good in society, material, moral and intellectual, that it may overcome the evil. We are recognizing more and more the principle of mutual responsibility and interdependence of men and classes. Yet this very principle, modern as it seems, was recognized by the Jewish sages, as we see in the remarkable passage where the rabbis comment on the law concerning the case of a slain body found in the field, with the murderer unknown. The Bible commands that in such a case the elders of the city should kill a heifer, wash their hands over it, and say: “Our hands have not shed this blood, neither have our eyes seen it.”(1580) The rabbis then ask: “How could the elders of a city ever be suspected of the crime of murder?” and their reply is: “Even if they only failed to provide the poor in their charge with the necessary food, and he became a highway robber and murderer; or if they left him without the necessary protection, and he fell a victim to murderers, they are held responsible for the crime before the higher court of God.”(1581) That is, according to our station we are all responsible for the social conditions which create poverty and crime, and it is our duty to establish such relations between the individual and the community as will remove the causes of all the evils of society.

11. This, in a way, anticipates the third maxim of Hillel: “If not now, when then?” Judaism cannot accept the New Testament spirit of other-worldliness, which prompted the teaching: “Take no thought for your life, what ye shall eat or what ye shall drink, nor yet for your body what ye shall put on,” or “Resist not evil.”(1582) Such a view disregards the values and duties of domestic, civic, and industrial life, and creates an inseparable gulf between sacred and profane, between religion and culture. In contrast to this, Jewish ethics sets the highest value upon all things that make man more of a human being and increase his power of doing good. To Judaism marriage and home life are regarded as the normal conditions of human welfare and sane morality, while celibacy is considered abnormal.(1583) Labor establishes the dignity of man,(1584) while wealth is a source of blessing, a stewardship in the service of society.(1585) In opposition to the practice fostered by the Essenes and afterwards adopted by the early Church, of devoting one’s whole fortune to charity, the rabbis decreed that one should not give over one fifth of one’s possessions.(1586) As has well been said, Judaism teaches a “robust morality.”(1587) It regards life as a continual battle for God and right against every sort of injustice,(1588) for truth against every kind of falsehood. At the same time it fosters also the gentler virtues of meekness,(1589) kindness to animals,(1590) peaceableness and modesty.(1591)

12. Jewish ethics excels all other ethical systems, especially in its insistence on purity and holiness. Not only is any unchaste look, thought, or act condemned, exactly as in the Sermon on the Mount,(1592) as approaching adultery,(1593) but all profanity of act or speech is declared to be an unpardonable offense against the majesty of God.(1594) Modesty in demeanor and dress was both preached and practiced by the Jews throughout the Middle Ages, while in non-Jewish circles coarseness and lewdness prevailed among high and low, in minstrel song and monastic life. “The Lord thy God walketh in the midst of thy camp ... therefore shall thy camp be holy, that He see no unseemly thing in thee, and turn away from thee.”(1595) These Biblical words created among the Essenes (the _Zenuim_) and later among the entire Jewish people a spirit of chastity and modesty which made the Jewish home of old a model of purity and sanctity. The great problem for modern Israel, amid our present allurements of luxury and pleasure, is to restore the home to its pristine glory as a sanctuary of God, a training school for virtue, so that its influence may extend over the whole of life.

13. Thus Jewish ethics derives its sanction from the idea of a God of holiness. But it never made life austere, depriving it of joy, or begrudging man his cheerfulness and laughter. On the contrary, the Sabbath and many of the holy days are seasons of joy, for gladness should bring the spirit of God near to man.(1596) Moreover, the Talmud holds that we should encourage every means of promoting cheer among men. This is illustrated by one of the popular legends of the prophet Elijah, who told the saintly Rabbi Beroka, who prided himself upon his austerity, that his companions in Paradise were to be two jesters, because they cheered the depressed and increased the joy in the world.(1597)

As a matter of fact, the Jewish ideal of holiness is all-inclusive. It aims to hallow every pursuit and endeavor, all social relations and activities, insisting only on a pure motive and disinterested service. As the Ruler of life is the source of all morality, so all of life should be made holy with duty. Man becomes a child of God through his responsibility, instead of remaining a mere product of the social forces about him or of claiming self-sufficient sovereignty and refusing to acknowledge a higher Will. Jewish ethics is autonomous, because it insists on the divine spirit in man.(1598) As we follow the divine Pattern of holiness, all that we have and are, body and soul, weal and woe, wealth and want, pain and pleasure, life and death, become stepping-stones on the road to holiness and godliness. Life is like a ladder on which man can rise from round to round, to come ever nearer to God on high who beckons him toward ever higher ideals and achievements. Man and humanity are thus given the potentiality of infinite progress in every direction. Science and art, industry and commerce, literature and law, every pursuit of man comes within the scope of religion and ethics. For God’s kingdom of truth, righteousness and peace, as beheld by Israel’s seers of old, will be fully established on earth only when all the forces of material, intellectual, and social life have been unfolded, when all the prophetic ideals, the visions and aspirations of all the seers of humanity have been realized, and the Zion heights of human perfection have at last been attained. “The wise have no rest, neither in this world nor in the world to come, for it is said: ‘they go from strength to strength, [until] they appear before God on Zion.’ ”(1599)

LIST OF ABBREVIATIONS

A. d. R. N. Aboth di Rabbi Nathan A. T. Altes Testament Ab. Z. Aboda Zarah Ag. Agada Ann. Annotations Ant. Antiquities (of Josephus) Ap. Apionem, contra Apoc. Apocalyptic Arak. Arakin Art. Article

B. Babli (Babylonian) b. ben B. B. Baba Bathra B. H. Beth ha Midrash B. K. Baba Kamma B. M. Baba Metzia Beitr. Beitraege Ber. Berakoth Bibl. Bible or Biblical

C. C. A. R. Central Conference of American Rabbis Cant. Canticles Chron. Chronicles Ch. Chapter Comm. Commentary, -ies Comp. Compare Cor. Corinthians, Epistle to

Dan. Daniel Deut. Deuteronomy Dict. Dictionary

Eccl. Ecclesiastes Enc. Encyclopedia (_a_) Brit. Britannia (_b_) R. a. Eth.... of Religion and Ethics Ep. Epistle Eph. Ephesians, Epistle to Ethnol. Ethnologische Ex. Exodus Ez. Ezekiel

G. J. Geschichte der Juden (Graetz) G. Jud. Geschichte des Judenthums (Jost) G. V. I. Geschichte des Volkes Israel (Schuerer) Gal. Galatians, Epistle to Gen. Genesis Ges. Abh. Gesammelte Abhandlungen Ges. Schrf. Gesammelte Schriften Gesch. u. Lit. Geschichte und Literature Gottesd. Gottesdienstliche

H. Hilkoth H. B. Handbuch H. J. History of Jews (Graetz) H. U. C. Hebrew Union College Hab. Habakkuk Hag. Hagigah Hist. History Hor. Horayoth Hul. Hullin

Introd. Introduction Isai. Isaiah Israel. Israelitisch

J. Journal J. E. Jewish Encyclopedia J. Q. R. Jewish Quarterly Review J. W. Jewish War (Josephus) Jahrb. Jahrbuch Jer. Jeremiah Jew. Jewish Josh. Joshua Jud. Judenthums Judg. Judges Jued. Juedisch

K. A. T. “Die Keilinschriften und das Alte Testament” Ker. Kerithoth Keth. Kethuboth Kil. Kilayim

L. Literature l. c. loco citato, the same place; libro citato, the same book (for the usual o. c. = opere citato). Lam. Lamentations Lev. Leviticus

M. K. Moed Katan Macc. Maccabees, Book of Maim. Maimonides Mak. Makkoth Mal. Malachi Mas. Masseketh Meg. Megillah Mek. Mekiltha Men. Menahoth Mid. Midrash Mtschr. Monatsschrift fuer Geschichte und Wissenschaft des Judenthums Mitth. Mittheilungen

Nachgel-Schr. Nachgelassene Schriften Neh. Nehemiah Nid. Niddah Numb. Numbers

P. d. R. El. Pirke di Rabbi Eliezer Pars. Parsisch Pes. Pesahim, -ee Pes. R. Pesikta Rabbathi Pesik. Pesikta di Rab Kahana Phil. Philosophy or Philosophical Prov. Proverbs Prot. Protestantisch Ps. Psalms Psych. Psychologisch

Quel. Quellen

R. Rabbah, also Rabbi, Rabban R. h. Sh. Rosh ha Shanah R. W. B. Real-Woerterbuch ref. referring or reference Rel. Religion

S. O. Seder Olam s. v. sub verbo Sam. Samuel Sanh. Sanhedrin Sh. A. Shulhan Aruk Shab. Shabuoth Sibyl. Sibylline Books Slav. Slavonic Soc. Society Stud. Studien or Studies Suk. Sukkah Syst. System or Systematic

T. d. b. E. Tanna di be Eliahu Tanh. Tanhuma Teh. Tehillim Theol. Theologisch Tos. Tosefta Tosaf. Tosafoth

u. und or ueber

W. B. Woerterbuch Wiss. Wissenschaft or Wissenschaftlich

Yalk. Yalkut Y. B. Yearbook Yeb. Yebamoth Yer. Yerushalmi

Zech. Zechariah Zeitschr. Zeitschrift

INDEX

Aaronites, 344 f.

Ab, Ninth of, 461, 469

Abba Areka _See_ Rab

Abbahu, 153, 422

Abelson, 245, 271, 422

Ablat, 403

Abraham, 32, 62, 65 f., 112, 114, 219, 259, 292, 329, 336 f., 417

Abraham ben David of Posquieres, 14, 81, 237, 387

Abraham ibn Daud, 22, 68, 136, 178, 292

Abraham Ibn Ezra, 97, 152, 188, 190, 194, 273

Abrahams, Israel, 192, 346, 348

Abravanel, Isaac, 27

Abstinence _See_ Asceticism

Abulafia, Abr., 431

Adam, 222-230, 244, 252; heavenly, 437

Adonai, 59, 61, 221 f., 359

Affliction, 130

Ahha, R., 224

Ahriman, 301, 382 f.

Akiba, R., 14, 26, 32, 50, 126, 130 f., 150, 176, 216, 222, 232, 257, 259, 311, 361, 467

Albo, Joseph, 24-26, 163 f., 272 f., 294, 309-339

Alenu, 57, 331, 341, 477

Alfarabi, 68

Allegory, 116, 224, 268

Alpha and Omega, 137

Altruism, 482

Am haaretz, 347, 358

Amos, 248, 264, 324

Anaxoras, 37, 67, 84

Angels, 81, 180-188

Anger _See_ Wrath

Animals, 489

Anselm of Canterbury, 68

Anthropology, 204

Anthropomorphism, 74-76, 115 f.

Antigonos of Soko, 480

Antinomian, 428, 439

Antoninus, 403, 422

Apicoros—Epicurean, 21, 65

Apocalyptic books, 12 f. 232 f., 283

Apocryphal books, 12 f.

Apologetics, 4

Apostate, 6, 424 f.

Apostles, 435

Apostolic convention, 436

Aquilas, 286, 421

Arelim, 402

Aristeas, 347

Aristotelian, 38, 68, 75, 89, 153, 162, 172, 291

Aristotle, 1, 67, 84, 87, 152, 215, 359, 405

Arnold, Matthew, 121, 131

Art, 480 f.

Articles of faith, 19-28

Aryan, 9, 58

Asceticism, 150, 189, 318, 490

Asenath, 416

Assimilation, 12, 396

Atheism, 65, 67

Atonement, 254

Atonement, Day of, 466-469

Attributes of God _See_ God

Aub, Joseph, 446

Autonomy of morality, 491

Azazel, 190, 194, 466

Azkarah, 263

Babylonian, 11, 15, 75, 118, 128, 140, 181, 220, 240, 356

Bacher, W., 76

Bahya ben Asher, 486

Bahya b. Joseph ibn Pakudah, 3, 68, 175, 291, 473

Banquet of the pious in the future, 305

Baptism, 417, 436

Bar Kochba, 361, 384, 385

Bathing _See_ Baptism

Bath Kol, 201

Beck, L., 15

Beecher, W. J., 42

Belief, 20, 65 _See also_ Faith

Ben Azzai, 124, 311, 480

Ben Sira, 13, 40, 232, 282, and elsewhere

Ben Zoma, 312

Benedictions, Eighteen, 135, 192, 284, 297

Benevolence, 319, 485

Bentwich, N., 140, 290

Bergson, H., 71, 154

Bernays, J., 49, 412

Beroka, R., 490

Berosus, 213

Bertholet, A., 409

Beruria, 110, 396

Bezold, C., 194

Biblical canon, 11, 43, 201

Bloch, M., 12

Bloch, Ph., 23, 236

Blood, 48, 123

Body, 209, 214

Boeklen, E., 302 f.

Bousset, W., 19, 43 f., 61 f., 74, 84, 123, 128, 143 f., 185, 195, 246, 252, 303

Breath of life, 212

Brugsch, H., 288

Buddha, 405, 478

Cabbalah, 203, 244, 294, 473

Calendar, Jewish, 460

Calvin, 195

Caro, Joseph, 56

Cassel, D., 214, 236, 489

Celibacy, 313, 316

Ceremonies, 346, 449 ff.

Charles, R. H., 283

Cheerfulness, 318, 490

Cheyne, T. K., 409

Christian Science, 178

Christian theology, 5, 123, 192, 248, 252 f., 304, 347, 355

Christian trinity, 56, 86, 116 f., 441 f.

Christianity, 17, 41, 54, 116, 329, 427

Christianity, Paulinian, 12, 51, 116, 439

Christ(os), 86, 221, 433, 437

Church’s providential mission, 444

Circumcision, 50, 346, 402, 416, 449 f.

Civilization, 316

Clemens, Flavius, 421

Cohen, Hermann, 196

Commerce, Jewish, 364

Compassion of God _See_ God

Compassion of man, 126

Condescension of God _See_ God

Confession, 5, 20, 192

Confirmation, 449, 463, 473

Confucius, 405, 478

Conscience, 30, 64

Consciousness, Man’s, of God, 29

Continuity of soul _See_ Immortality

Continuity with the past, 14

Conversion, 418, 423

Cosmogony, 148 f.

Cosmology, 141

Cosmos, 68, 146

Covenant, God’s, 48, 51, 157-161, 235-270, 322

Creation, 147-153

Creative principles, 203

Credo, 22-25, 31

Crescas, Hasdai, 24 f., 131, 163, 172, 194, 236 f., 293, 308 f.

Critical research of Bible _See_ Historical research

Cross, 438

Culture, 310, 363

Curtiss, S. I., 454

Cuzari _See_ Jehuda ha Levi

Cyrus, 85, 334

Dama ben Nethina, 399

Daniel, 288

Darwin, 154

David, 242, 291

David ben Zimra, 27

Davidson, A. B., 83, 115 f., 139, 167, 182 f., 247, 370

Day of judgment, 394

Day of the Lord _See_ JHVH, Day of

Death, 85, 177, 278 f.

Deism, 79

Delitzsch, Fried., 6

Dembitz, L. N., 269

Demons, 190 ff.

Descartes, 68

Determinism, 255, 330

Deutero-Isaiah, 51, 85, 267, 336, 369

Dietary laws, 346, 451 f.

Dillmann, A., 30 f., 59, 83 ff., 157 ff., 231

Doctrine, 47

Doellinger, J. J. I. v., 54

Dorner, A., 6, 18

Dosithean, 13

Draper, J. W., 88

Drummond, J., 69, 72 f., 99 f.

Dualism, 85 f., 178, 184, 189, 214, 220, 438

Dubno, S., 7

Duran, Simon, 24

Duty, 478

Duty to fellow man, 319, 484

Duty to self, 482

Ecclesiastical, 5, 16

Ecstasy, 38

Edom—Rome, 430

Einhorn, David, viii, 389, 446, 453 f., 461

Elbogen, I., 269

Eleazar ben Pedath, 329

Election of Israel _See_ Israel

Eliezer ben Hyrcanos, 50, 257, 305, 316, 403, 419

Elijah, 46, 49

Elisha ben Abuyah, 118

Elohim, 57 f., 180 f., 210, 405

Emden, Jacob, 427

Enoch, 232, 336

Eschatology _See_ Future life

Eschelbacher, J., 15

Essenes, 12, 40, 163, 183, 185, 191, 316, 419, 434, 481, 489 f.

Eternity, 98 f.

Ethics, 69, 120, 398, 477, 491

Euken, R., 195

Evil, 176, 179

Evil, Spirits of, 189-196

Evolution, 11, 36, 100

Exile, Babylonian, 10 f., 266

Ezekiel, 13, 105, 221, 249, 283, 299, 337 f., 345, 392 f.

Ezra, 10 f., 17

Faith, 19 f.

Faithfulness of God _See_ God

Faithfulness of Israel _See_ Israel

Falashas, 13, 457

Family life, 316

Fasting, 483

Fate, 168

Fatherhood of God, 256-260

Fear of God, 29

Feast of Weeks _See_ Shabuoth

Felsenthal, B., 19

Festivals, 461-470

Finality, 6, 475 f.

Finkelscherer, 194

Flesh, 212

Formalism, 351, 473

Foster, 62, 271

Frankel, Z., 3, 43

Frederick II, 444

Freedom of will, 171 f., 231, 237

Friedlander, G., 438

Friendship, 318

Future life, 281-308

Gabirol, Solomon Ibn, 80, 89, 98, 141, 187

Gamaliel, 77, 97, 129, 152, 289

Gehenna, 110

Geiger, Abraham, viii, 2, 12, 14 ff., 35, 43, 58, 110, 201, 446, 453, 472

Genius, 35, 103

Ger, 50, 409 ff. _See also_ Proselyte

Gershom ben Jehuda, 472

Gersonides, 13, 156, 194, 236

Ginzberg, Asher, 7

Gnosticism, 86, 141, 153, 427

God, 52-145

God no abstraction, 78, 143

God of the fathers, 16

God’s, condescension, 72, 81, 142-144 essence, 72-81 eternity, 98-100 existence, 64-71 faithfulness, 134-137 fatherhood, 256-260 foreknowledge, 105, 167 goodness, 126, 132 grace, 114 f., 246 f. holiness, 100-109, 149 f. immanence, 79 f., 98 incorporeality _See_ Spirituality jealousy, 54, 83, 105 justice, 118, 125 kingdom _See_ Kingdom of God knowledge, 138-141 mercy, 113 names, 58, 63, 291 omnipotence, 91-95 omnipresence, 96-98 omniscience, 93-95 personality, 73-76, 98, 106, 144 relation to the world, 146-151 self-consciousness, 73 spirit, 97-200; in man, 216-230 spirituality, 22, 74-78 supermundaneity, 99 transcendence, 74 f., 100 truthfulness, 134-137 unity, 82-90, 96 f., 105 wisdom, 138 f. wrath and punishment, 107

God-childship, Man’s, 27

God-consciousness, Man’s, 29-31

Gods, Heathen, 53, 113, 136, 177

Goel, 256

Gog and Magog, 381, 383

Golden rule, 484

Goldziher, I., 22, 441

Goodness, 126, 132, 150

Goy, 400

Grace of God _See_ God

Graetz, H., 7, 43, 416, 472

Greek church, 429 ethics, 443 philosophy, 12, 23, 66 f., 84 f., 315 wisdom, 336

Gressmann, H., 378

Guedemann, M., 42, 355

Guttmann, J., 22, 306

Habakkuk, 334

Haftarah, 357

Haggada and Halakah, 12 f.

Hananel, R., 21

Haninah ben Dosa, 163, 165, 273

Hanukkah, 409

Harnack, A., 413

Harper, R. F., 190

Hartmann, E. v., 78

Hasidim and Hasidean, 62, 127, 163, 266 f., 283, 289, 308, 344, 481

Hatred, 398

Heathenism, 52, 57, 83 f., 176, 399 f., 405

Hebrew, 16, 470 f.

Helbo, R., 421

Helen of Adiabene, 416

Hellenism, 23, 335

Hellenistic Judaism, 233, 289, 303, 339, 414 literature, 12, 258 philosophy, 232 propaganda, 251 f., 334, 415 f., 436

Herford, R. T., 439

Hezekiah, 281

Hillel, 127, 209, 304, 335, 360, 418, 423, 481 ff.

Hillel, R., 388

Hillul and Kiddush hashem, 348 f.

Hirsch, E. G., 19, 458, 480

Hirsch, Samson Raphael, 269, 453

Hirsch, S. A., 407

Hirsch, Samuel, viii, 446

Historical research, 4, 12, 46

Hochmuth, A., 23 f.

Holdheim, Samuel, viii, 462

Holiness, 102, 109, 477 f., 491

Holiness, God’s _See_ God

Holiness, Levitical, 104

Holy Land _See_ Palestine

Holy spirit, 11, 200 f.

Horowitz, S., 22 f., 37

Horwitz, Sabbathai, 14

Hosea, 29, 49, 114 f., 249, 257, 264, 324, 333

Humanity, 51, 310, 315, 398, 475

Husik, 37, 68 ff., 214 f., 291 f.

Ibn Daud _See_ Abraham ibn Daud

Ibn Ezra _See_ Abraham Ibn Ezra

Ibn Sina, 68

Ibn Verga, 431

Ihering, R. v., 409

Imitatio Dei, 477, 479, 490

Immanence of God _See_ God

Immortality, 24, 286, 297

Individual man, 310

Industry, 317

Inspiration, 39 f.

Institution of the synagogue _See_ Synagogue

Intercession, 200 f., 406 f.

Intermarriage, 444 f.

Intermediary powers, 197-205

Internationalism, 321 f.

Intolerance, 404 f.

Isaac ben Shesheth, 171, 427

Isaac Napaha, 428

Isaiah, 244, 264, 328, 333, 397

Ishmael, 430

Islam, 17, 41, 86 f., 329, 427, 441 f.

Islam’s mission, 444

Israel, 389 f., 397

Israel’s, characteristics, 326 f. commerce, 364 consecration, 37 election, 37, 323-330 hope, 378-391, 392-396 martyrdom, 33, 130, 349, 367-377 mission, 328-341, 352-354 cultural, 363 priesthood, 342-343 prophetic genius, 39, 103, 122, 372 relation to the nations, 9, 397-407 separateness, 8, 347 f., 364, 374, 445 f., 452 world-duty, 16

JHVH—Jahveh, 45, 59, 63, 72, 114, 117, 202, 280

JHVH, Day of, 122

James, Wm., 271

Jastrow, J., 296

Jastrow, Morris, 128

Jealousy of God _See_ God

Jehuda ha Levi, 25, 38, 70, 105, 110, 141, 163, 187, 194, 228, 291, 329, 339, 426, 431, 475

Jehuda ha Nasi, 128, 302, 305, 403

Jellinek, 210

Jeremiah, 30, 45, 126, 249, 252, 257, 265, 320, 410

Jerusalem, 335, 365, 423

Jesus of Nazareth, 46, 433 f.

Jew and Jewry, 7 f., 359, 364, 376

Jew hatred, 9

Jewish nationality, 8

Jewish religion _See_ Judaism

Job, 32, 124, 281, 319, 370, 372, 484

Joel, 250

Joel, D., 187

Joel, M., 3, 86, 131, 161, 163, 196, 307 f.

Johanan, R., 79, 306, 309, 327

Johanan ben Zakkai, 222, 258, 403

John the Baptist, 434

John Hyrcanus, 419

Jonah, 127, 250

Jose, R., 46, 227

Joseph Ibn Zaddik, 136

Joseph, Morris, 116, 179, 405, 420, 453 f., 458, 489

Josephus, 21, 46 f., 137, 233, 405, 413, 420

Joshua ben Hananiah, 77, 305, 340, 422, 432, 453, 455

Jost, M., 7

Joy of life, 318, 490

Juda Ibn Balag, 144

Judæo-Christians, 427 f., 439

Judaism, Modern or progressive, 51, 104, 342, 364, 422, 445

Judaism, Rabbinic, 143

Judan, R., 186

Justice, 118-124, 485 f.

Justice, Social, 122, 487

Kaddish, 304, 331

Kant, Immanuel, 65, 69, 189

Karaites, 22, 87, 475

Kaufmann, David, 22 f., 68 f., 80, 97, 105, 153, 195 ff.

Kedusha, 192

Kiddush hashem, 348 f.

Kingdom of God, 331-341, 491

Klein, J., 412, 436, 482

Knowledge of God, 29

Knowledge, God’s _See_ God

Koeberle, 117

Koheleth, 124

Kohler, K., 20, 32, 44, 267, 304, 405, 438, 447, 453 f.

Kohler, M. J., 409

Kohut, Alex., 42, 199

Krauskopf, J., 443

Kremer, A. v., 22, 87

Kuenen, A., 337

Labor, 224, 317

Lame and blind parable, 302

Landsberg, M., 473

Lange, F. A., 87

Lauterbach, J. Z., 439, 482 ff., 486

Law, 45-47, 355-358

Lazarus, L., 106

Lazarus, M., 14, 101, 106, 349, 477 f.

Lecky, W. E. H., 345, 364, 443

Leo Hebraeus, 131

Leo da Modena, 14

Lessing, E. G., 430

Levi, R., 268

Levkovits, M., 178

Life a battle, 282

Loew, Leopold, 22, 27, 472

Loewe ben Bezalel, 228

Logos, 198 f.

Love, 31 f., 121, 126-131, 484

Love, God’s _See_ God

Loyalty to country, 319 f.

Luria, Isaac, 14

Luther, Martin, 195

Luz, 288

Luzzatto, S. D., 23, 30

Maimonides, 3, 13, 22 f., 30, 38, 72, 87, 110, 138, 153, 162, 170, 178, 187, 194, 224, 228, 236 f., 268, 272, 307 f., 321, 339, 386 f., 404, 426

Makom, 62, 97

Malachi, 249, 263

Man, 182, 206-232

Man, child of God, 256, 260, 310

Man’s, brotherhood, 314, 321 dual nature, 212-217 destiny and origin, 218-230 fall, 221-225 freedom of will, 208, 231-237 individuality, 208 perfectibility, 210, 491 self-consciousness, 35, 216

Manasseh, King, 211, 251

Manasseh ben Israel, 339

Mankind, 310-315

Margolis, Max, 2

Martyrdom of Israel _See_ Israel

Mazdaism _See_ Persian

Measure for measure, 124

Medieval Jewry, 361 f., 376, 386, 455

Meir, R., 77, 151, 154, 258, 260, 273, 356, 403, 450, 453

Memra _See_ Logos

Mendelssohn, M., vii, 19, 30, 68, 142, 165, 295

Mercy of God _See_ God

Merkabah, 187

Messianic hope, 8, 334 f., 378, 389, 445

Messianic kingdom, 426

Messiah, 25, 333 f., 373, 382 f., 389, 400

Metaphysical, 65, 100, 105

Metatron—Mithras, 185, 199

Micah, 218, 328

Microcosm, 209

Mielziner, M., 446

Mill, John Stuart, 181

Milton, J., 195

Minim—Heretics, 86, 424 ff.

Miracle, 36, 160-166

Misanthropy, 9, 398

Mission of Israel _See_ Israel

Modesty, 490

Mohammed, 429 f., 441 f.

Mohammedan religion _See_ Islam

Mohammedan theology, 2, 24, 37, 68, 87, 141, 162, 171, 236

Monotheism, 55-183 Absolute, 428 Ethical, 23, 54, 69, 415

Montefiore, Claude G., 43, 246, 348, 438, 449

Month, 459

Moral order, 119-123

Morgenstern, J., 239

Mosaic code, 335, 345, 414 cult, 263-268 law, 13, 16, 26, 104

Mosaism, 283

Moses, 35-37, 46, 113 f., 228, 232 ff., 240 f.

Mueller, Max, 58

Mutuality, 488

Mysticism and mystics, 3, 14, 36, 89, 131, 136, 157, 473

Naaman, 414

Nahmanides, 194, 224, 244, 294, 307, 426

Nahum of Gimzo, 151, 163

Names of God, 58-63

Nationalism, Jewish, 13 f., 335

Nationality, Jewish, 8

Nature, 148, 156

Nature’s laws, 135, 187

Neoplatonism, 2, 37, 87, 92

Nestorians, 443

Nether world, 279 _See also_ Sheol

Neumark, David, 19, 22, 70, 92, 98, 172, 284, 297, 406

New Year’s Day, 465-468

Nieto, David, 80

Nirvana, 479

Noah, 336, 452

Noahitic laws, 48-51, 110, 404, 412 f., 427

Nomism, 13, 44, 355

Nomos—Law, 43

Oath, 120

Objective and subjective truths, 3

Œnomaos of Gadara, 403

Onias the Saint, 165, 268, 273

Ontological proof _See_ God’s existence

Optimism, 132, 179, 251

Order, Moral, of the world, 167

Orientalism, 470 f.

Origin, 374

Orthodoxy, 11, 46

Otherworldliness, 124, 352, 395, 440, 489

Pain, 176

Palestine, 3, 38, 335, 394

Pantheism, 80

Paradise legend, 177, 207, 219, 278

Parseeism _See_ Persian

Particularism, 446

Passover, 461 f.

Patriotism, 320

Paul and Paulinian dogma, 25, 50 f., 116, 21, 259, 355, 417, 428, 437, 440

Peace, 379, 491

Pentecost miracle, 359

Perles, F., 350

Persian, 85, 140, 184-191, 283 ff., 300 f.

Personality of God _See_ God

Pessimism, 150, 439 f.

Pharaoh, 55

Pharisaic and Pharisees, 12, 20, 189, 233 f., 283 f., 302, 344 f., 413, 418, 439, 457

Philanthropy, 486 f.

Philippson, Ludwig, 165, 210, 444, 446

Philipson, David, 269, 297, 389, 446, 458

Philo, 21, 67, 72, 80, 186, 189, 194, 198, 203, 214 f., 233 f., 268, 290, 294, 351, 405, 413, 423, 439, 452, 457, 485

Philosophy, Greek, 66 Hindoo, 209 Jewish, 2

Philosophy of religion, 70

Phineas ben Yair, 163, 165

Phylacteries _See_ Tefillin

Plato, 84, 209 f., 215, 405

Platonism, 141, 285, 289 f.

Ploss, H., 449 f.

Porter, F. Ch., 215

Prayer, 261-277

Predetermination, 232

Preëxistence of the Soul, 289

Priest, 343 f.

Priest code, 263, 351

Priest, High, 317, 466

Priesthood of Israel _See_ Israel

Profanation of name _See_ Hillul ha Shem

Propaganda, 51, 412-419

Prophecy, 35, 38

Prophetic books, 42

Proselyte, 336 f., 411-423

Protestantism, 363

Providence, 167-175

Psalmist, 10, 13, 60, 265, 299, 309,480

Psychology, 187, 204

Ptolemy Philadelphus, 347

Punishment, Divine _See_ Retribution

Purgatory, 304

Purim, 470

Purity, 146, 153, 291, 490

Pythagoras, 146, 291

Rab-Abba Areka, 203, 305 f.

Rabba, 428

Rabbinism, 283

Radin, M., 416

Rashi, 312, 388

Rationalism, 13, 38, 89, 450, 474

Rauwenhoff, L. W. E., 2, 65, 101, 106

Redemption, Religion of, 17, 195

Reform Judaism, 269, 330, 340, 389

Reform liturgy, 269, 297, 340, 389, 469

Reformation, 363, 444

Reizenstein, R., 310

Religion, Absolute, 19

Religion’s unifying power, 15, 315, 321, 491

Repentance, 246, 257

Responsibility, 233 f., 246, 255, 337, 488-491

Resurrection, 282-285, 292, 297 f., 392, 396

Retribution, 107-111, 298

Revelation, 23, 34, 41, 147

Reward and punishment _See_ Retribution

Rhode, E., 290

Ritschl, A. B., 74

Ritualism, 13

Roman church, 428 f.

Rome, 401

Rosenau, Wm., 447

Rosin, D., 30

Ruth, 336, 417

Saadia, 68, 97, 162, 187, 194, 224, 236, 274, 290, 307

Sabbath, 50, 346, 455-460

Sachs, M., 80, 89, 141

Sacrament, 448

Sacrifice, 261-270

Sadduceeism and Sadducees, 12 f., 127, 284, 300, 434, 439, 456

Salvation, 5, 20, 258, 402

Samaritans, 13, 373, 420, 454

Samuel, 241

Samuel of Nehardea, 127, 320, 386, 403, 420

Sanctification of the name, 484

Satan, 86, 189-195, 300

Schechter, S., 3, 6, 13, 19, 27, 76, 78, 145, 208, 223, 239, 263, 275, 323, 348, 455, 458

Scheyer, S., 214, 292

Schiller, Fr., 132

Schlesinger, W. and L., 19

Schmiedl, 37, 90 ff., 155 f., 197 ff., 393

Schreiber, E., 27

Schreiner, M., 19, 78, 103, 431

Schuerer, E., 159, 410, 413, 416, 448

Schulman, S., 364, 445

Science, Modern, 128, 139, 147 f., 215

Scripture, 11, 40, 43

Seeberg, A., 412, 436

Sefiroth, Ten, 203

Self-conquest, 483

Self-elevation _versus_ self-extinction, 479

Seligman, C., 71, 155, 179

Semikah, 12

Semites and Semitic, 68, 104, 347

Sermon on the Mount, 438

Serpent, 193, 221 f.

Servant of the Lord, 324, 367-375

Seventy languages, 359

Seventy nations, 403, 464

Shabuoth—Feast of the Weeks, 462

Shaddai, 59

Shammai and Shammaite, 235, 335, 418 f.

Shekinah, 46, 97, 183, 197, 204

Shema, 20, 57, 61, 426

Sheol, 279 f. _See also_ Nether world

Siegfried, C., 80 f., 203

Simeon ben Eleazar, 416

Simeon ben Gamaliel, 418

Simeon ben Lakish, 306

Simeon ben Shetach, 350

Simeon ben Yohai, 163, 349

Simhat Torah, 464

Simlai, R., 27, 287, 319, 356

Simon the Just, 345, 357

Sin, 231-345

Sin, Original, 221-223, 244

Sinai, 53, 60

Slavery, 42, 146

Smith, W. R., 58, 409

Sociability, 318

Social justice, 487

Society, 318 f.

Socrates, 37, 405

Solomon ben Adret, 426

Soul, 24, 212 f., 286 f.

Spiegel, F., 63

Spinoza, B., 80, 131, 309

Spirit of God _See_ God

Spirit, Holy, 11

Spirituality of God _See_ God

Spitta, F., 434

Stade, B., 42

Stanley, A. P., 454

State, Duty to the, 319

Stave, E., 302

Stein, L., 340, 389

Steinschneider, M., 273, 430 f.

Steinthal, H., 146

Stoics, 110, 198, 315

Stranger, 408-411

Strauss, D. F., 19, 67 f., 74, 83 f., 96 f., 101 f., 119, 153 f., 195

Suffering, 130

Suffering, Israel’s _See_ Martyrdom

Suicide, 484

Sukkoth festival, 463

Sunday, 451 f., 459

Symbolum Apostolicum, 5

Synagogal liturgy and worship, 277, 284, 288, 389, 514

Synagogue, 447, 475

Synagogue, Men of the Great, 40, 79, 201

Tabernacles, Feast of _See_ Sukkoth

Taëb, 373

Tallith, 454

Tamar, 417

Tefillin, 346, 453 f.

Teleological proof _See_ God’s existence

Temple, Destruction of _See_ Ab, Ninth of

Teshubah _See_ Repentance Theism, 8

Theocracy, 342

Theology, 1-6

Theology, Christian, 5-6, 342

Theology, Mohammedan _See_ Mohammedan

This-worldliness, Jewish, 17, 124, 477

Tihamat, 193, 220

Time, 99

Torah, 11, 23, 42-47, 199, 354 ff.

Torah, Reading from the, 470

Toy, C. H., 480

Tradition, 12, 14, 43, 46

Transcendentalism, 143

Trinity _See_ Christian trinity

Trumbull, H. Clay, 461

Truth, 136

Truthfulness of God _See_ God

Tylor, E. B., 286, 449

Unifying power, 15

Unity of God, 82-90 of man, 321, 339 f. of the cosmos, 149

Univeralism, 8, 13, 48, 51, 396, 445

Universe, 146

Values of life, 489

Vernacular, 357

Virtue, Hereditary, 328, 406, 489

Vision, Prophetic _See_ Prophecy

Water libation, 464

Weber, F., 45, 61, 78, 86, 117, 123, 126, 143, 145, 223, 246, 252, 361

Weiss, Isaac Hirsch, 43, 54

Wells, H. G., 71

White, Andrew D., 443

Will, Freedom of, 138 f., 199

Windelband-Tufts, 67 ff., 290

Windishman, Fr., 305

Wisdom, 45, 140

Wisdom of God _See_ God

Wisdom, Book of, 66

Wisdom literature, 60

Wise, Isaac M., 423, 473

Woman, 222, 472 f.

World, Infinitude of, 154, 159 Moral government of, 171 f. Order of, 157

Worlds, Two, 159

Wrath of God _See_ God

Wuensche, A., 430, 439

Xenophanes, 84

Yavan, 424

Yethro, 417

Yezer ha ra and ha tob, 193, 215, 223, 239

Zealot, 12, 334, 360

Zebulon and Issachar, 364

Zechariah, 249, 334, 410, 464

Zedakah, 121, 486

Zekuth Aboth, 406

Zeller, E., 310

Zerubbabel, 330, 370, 380

Zidduk ha Din, 125

Zimmels, 131

Zimmern, H., 103, 170

Zionism, 390, 395

Zizith, 454

Zoroastrianism _See_ Persian

Zunz, Leopold, 41, 43, 367, 450, 471

The following pages contain advertisements of a few of the Macmillan books on kindred subjects.

Zionism and the Jewish Future

_BY VARIOUS WRITERS_

EDITED BY HARRY SACHER

_Cloth, 12mo, $1.00_

“This volume should be read by Zionists so that they should become more familiar with what even some of them know more or less imperfectly. It should be carefully perused by non- and anti-Zionists so that they may become informed with a subject which many of them are inclined to censure without any knowledge of that which they are censuring.”—_B’na B’rith Messenger._

‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

“ ‘Zionism and the Jewish Future’ is one of the most illuminating of all the serious-minded books of the year. If we belonged to the Hebrew race we would first master all that is said about Palestine and the movement to restore it to a living place among the Nations. Next, we would go to the Great Jewish Encyclopedia, and look up everything connected with the subject,—also the fifteen or more writers who have made this book. Lastly, if we agreed with the movement, we would get in line at once. Note in especial the bibliography of the whole matter (Appendix 4).

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“And how is the Gentile to approach the subject? With a perfectly open mind on all its economic, historical and religious questions. If taken up in this way the book grows on one; it presents wholly reasonable aspirations which all right-minded people can endorse and will desire to aid as far as practicable. To have a ‘perfectly open mind’ is to take up the problems of these earnest people who discuss ‘Zionism’ as our friends, our neighbors, our fellow-workers. Don’t be ‘tolerant’ or patronizing towards Jew or Gentile, American, European, Asiatic, African or Islander. We are ‘all of one blood.’

“One of the best of Californian novelists, who has enjoyed the book, writes as follows:

“ ‘It is an excellent round-up and exposition of all the vagrant—and vague—theories and history of the subject. It makes the evolution and logical being of the question perfectly clear. Whereas in most Jewish minds Zionism means a belief in Palestine as the native soil of all Jews and the refuge for the oppressed, the motive here expressed is that by drawing the Jewish soul to its ancient Fatherland, it will create a spiritual center for all Jewry.’ ”—_Daily Fresno Republican._

The Macmillan Company Publishers 64-66 Fifth Avenue New York

*Jewish Philanthropy*

_An Exposition Of Principles And Methods Of Jewish Social Service In The United States_

BY BORIS D. BOGEN, PH.D.

_Cloth, 12mo, $2.00_

This book is an attempt to meet the demand on the part of those who are engaged in or are interested in Jewish social service, for a statement of the principles evolved through the experience of the last two decades in various philanthropic efforts of the Jews of this country. It is primarily a compilation of the different ideas expressed by the leaders of the movements, as well as a presentation of the actual practical experiences that were met in the different lines of philanthropic activity.

As the first attempt in this direction the work will render a great service in clarifying the indefinite views in vogue at present among Jewish Social workers.

Contents

INTRODUCTION—The Extent and Scope of Jewish Philanthropy. Dependency Among Jews. Charity Among Jews. National Organizations. Methods of Fund Raising for Jewish Philanthropic Agencies. Transients. The Immigration Problem. Distribution. The Back to the Soil Movement. Resident-Dependents. Dependent Women and Children. Insufficiency of Income. Standards of Relief. Education and Social Organizations. The Education of Immigrants. Jewish Settlements and Neighborhood Work. Organization and Administration. Volunteer Service. Administration. The Federation and the Synagogue. Bibliography. Index.

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*A History of Mediaeval Jewish Philosophy*

BY ISAAC HUSIK

Assistant Professor of Philosophy in the University of Pennsylvania

_Cloth, octavo, l + 452 pages, $3.00_

The first complete history of mediæval Jewish rationalistic philosophy for both the student and the general reader which has as yet been written in any modern tongue.

The story is told simply and interestingly. Dr. Husik is gifted with the faculty of clear insight and he has succeeded in grasping and in exhibiting in a very readable manner the essential nature of the various problems treated and the gist of the solutions offered by the different Jewish philosophers discussed. The author has not attempted to read into the mediæval thinkers modern ideas which were foreign to them. He has endeavored to interpret their ideas from their own point of view as determined by their history and environment, and the literary sources, religious and philosophical, under the influence of which they came. It is an objective and not too critical exposition of Jewish rationalistic thought in the middle ages.

In the words of an eminent reviewer, “To have compressed a comprehensive discussion of five centuries of earnest and productive thought upon the greatest of themes into a book of less than four hundred and fifty pages is an achievement upon which any author may be congratulated. To have done the work so well and in particular to have expressed profound reflections upon abstruse problems in a style so limpid, so fluent, so readily understood is to have placed all who are interested in thought and thinkers under great obligation. That an American-Jewish scholar should have produced a pioneer work that must, for a long time to come, be the authority in its field is a subject of felicitation to all who have at heart the perpetuation of Jewish learning in America.”

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The Macmillan Company Publishers 64-66 Fifth Avenue New York

Studies in Judaism

BY RABBI SOLOMON SCHECHTER, LITT.D.

The author is President of the Jewish Theological Seminary of America since 1902; formerly Reader in Talmudic, Cambridge University, and Professor of Hebrew, University College of London, 1898-1902.

_Cloth, 12mo, 366 pages, $1.50_

“The book is, to our mind, the best on this subject ever written. The author condenses a literature of several thousand pages into 564 pages, and presents to us his history in a splendid English and splendid order. This work deserves the highest appreciation, and without the slightest hesitation do we recommend it to the public at large, and more especially to our co-religionists in this country.”

_—Jewish Tribune._

_Contents_

INTRODUCTION.

1. THE CHASSIDIM.

2. NACHMAN KROCHMAL AND THE “PERPLEXITIES OF THE TIME.”

3. RABBI ELIJAH WILNA, GAON.

4. NACHMANIDES.

5. A JEWISH BOSWELL.

6. THE DOGMAS OF JUDAISM.

7. THE HISTORY OF JEWISH TRADITION.

8. THE DOCTRINE OF DIVINE RETRIBUTION IN RABBINICAL LITERATURE.

9. THE LAW AND RECENT CRITICISM.

10. THE HEBREW COLLECTION OF THE BRITISH MUSEUM.

11. TITLES OF JEWISH BOOKS.

12. THE CHILD IN JEWISH LITERATURE.

13. WOMAN IN TEMPLE AND SYNAGOGUE.

14. THE EARLIEST JEWISH COMMUNITY IN EUROPE.

NOTES.

INDEX.

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FOOTNOTES

1 Compare Heinrici _Theologische Encyclopaedie_, p. 4; Enc. Brit. art. Theology.

2 Heinrici, l. c., p. 14 f., 212; Hagenbach-Kautsch: _Encyc. d. theolog. Wiss._, p. 28-30; Rauwenhoff: _Religionsphilosophie_, Einl., xiii; Margolis: “The Theological Aspect of Reformed Judaism,” in Yearbook of C. C. A. R., 1903, p. 188-192. Lauterbach, J. E., art. Theology.

3 See, however, Geiger: _Nachgel. Schriften_, II, 3-8; also Margolis, l. c., p. 192-196.

4 A fine beginning in this direction has been made by Professor Schechter in _Some Aspects of Rabbinic Theology_, New York, 1909.

5 See Joel: “D. Mosaismus u. d. Heidenthum,” in Jahrb. f. Jued. Gesch. und Lit., 1904, p. 70-73.

6 See Schaff-Herzog’s Encycl., art. Apostles’ Creed and Symbol.

7 See Schechter: _Studies in Judaism_, Intr., XXI-XXII; p. 147, 198 f.; Foster: _The Finality of the Christian Religion_, Chicago, 1906; Friedr. Delitzsch: _Zur Weiterentwicklung der Religion_, 1908; and comp. Orelli: _Religionsgeschichte_, 276 f., and Dorner: _Beitr. z. Weitrentwicklung d. christl. Religion_, 173.

8 For the origin of the name Judaism, see Esther VIII, 17. Compare _Yahduth_, Esther Rabbah III, 7; II Macc. II, 21; VIII, 1, 14, 38; Graetz: _G. d. J._, II, 174 f.; Jost: _G.d. Jud._, I, 1-12; _J. E._, art. Judaism. Regarding the unfairness of Christian authors in their estimate of Judaism, see Schechter, l. c., 232-251; M. Schreiner: _D. juengst. Urtheile u. d. Judenthum_, p. 48-58. Dubnow, Asher Ginsberg and the rest of the nationalists underrate the religious power of the Jew’s soul, which forms the essence of his character and the motive power of all his aspirations and hopes, as well as of all his achievements in history.

_ 9 Erub._ 13 b.

10 Neh. VIII, 1-18; Ez. VII, 12-28.

11 See M. Bloch: _Tekanot_, and art. Tekanot J. E. Regarding inspiration see J. E.; Sanh, 99 a; Meg. 7 a; Maim.: _Moreh_, II, 45; comp. Yerush. Ab. Zar., I, 40; Horay. III, 48 c; Levit. R. VI, 1; IX, 9; and Yoma 9 b. The laying on of hands for ordination (_Semikah_) implied originally the imparting of the holy spirit, see J. E., art. Authority.

12 See Geiger, J. Z., I, p. 7.

13 Aboth d. R. Nathan, I; Shab. 30 b with reference to Ezek. XLIII-XLIV.

14 See Geiger: Z. D. M. G., XII, 536; Schechter, _Wisdom of Ben Sira_, p. 35.

15 See J. E., art. Jubilees, Book of. Very instructive in this connection is a comparative study of the Falashas, the Samaritans, especially the Dosithean sect, and the still problematical sect discovered through the document found by Schechter, edited by him under the title _Fragments of a Zadokite Sect_.

16 See Yer. Hag., I, 76, and elsewhere.

_ 17 Ethics of Judaism_, I, 8-10; Geiger: J. Z., IX, 263.

18 See _Pesik. R._, V, p. 146; _Midr. Tanhuma_, ed. Buber, Wayera 6 and Ki Thissa, 17. Comp. the legend of Moses and Akiba, Men. 29 b.

19 Comp. Geiger: _Nachgel. Schr._, II, 37-41; also his _Jud. u. s. Gesch._, I, 20-35; Beck: _D. Wesen d. Judenthums_; Eschelbacher: _D. Judenthum u. d. Wesen d. Christenthums_; Schreiner, l. c., 26-34.

20 Deut. VI, 7; XI, 19.

21 See Geiger: _Nachgel. Schr._, II, 37 f.

22 John XIV, 6. Comp. Dorner, l. c., 173; and his _Grundprobleme d. Religionsphilosophie_; Orelli: _Religionsgeschichte_, 276 f.

23 Gen. R. VIII, 5.

24 See Schechter: _Studies_, 147-181 and notes 351 f.; Mendelssohn: _Ges. Schr._, III, 321. Comp. Schlesinger: _Buch Ikkarim_, 630-632; Bousset: _Religion d. Judenthums_, 170 f., 175, and thereto Perles: _Bousset_, 112 f.; Martin Schreiner: l. c., 35 f.; J. E., art. Faith and Articles of Faith (E. G. Hirsch); Felsenthal, Margolis, and Kohler, in Y. B. C. C. A. R., 1897, p. 54; 1903, p. 188-193; 1905, p. 83; Neumark: art. Ikkarim in _Ozar ha Yahduth_; D. Fr. Strauss: _D. christl. Glaubenslehre_, I, 25.

25 See Gen. XV, 6; Mek. to Ex. XIV; J. E., art. Faith.

26 Deut. VI, 1-6; XI, 13-21; Num. XV, 37-41.

27 See Bousset, II, 224 f. The term _Pistis_ = faith, assumes a new meaning in Hellenistic Literature.

28 See J. E., art. Emeth we Yatzib.

29 See J. E., art. Alenu.

30 See J. E., art. Abraham in Apocryphical and Rabbinical Lit.

_ 31 Sifra_ Behukothai, III, 6; _Sanh._ 38 b; _Targ. Y._ to Gen. IV, 8.

32 Ber. II, 2; see Kohler: _Monatsschrift_, 1883, p. 445.

33 Kohler, l. c.

34 The Mishnaic _Apicoros_ corresponded to the Greek, _Epicoureios_, and was no longer understood by the Talmudists; see Schechter: _Studies in Judaism_, I, 157. It is defined by Josephus: _Antiquities_, X, 11, 7: “The Epicureans ... are in a state of error, who cast Providence out of life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed by a Being which outlives all things in everlasting self-sufficiency and bliss, but declare it to be self-sustaining and void of a ruler and protector ... like a ship without a helmsman and like a chariot without a driver.” Comp. also Oppenheim in _Monatsschr._, 1864, p. 149.

35 See Rappaport; “Biography of R. Hananel,” in _Bikkure ha Ittim_, 1842.

_ 36 Contra Apionem_, II, 22. See J. G. Mueller: _Josephus’ Schrift gegen Apion_, 311-313.

37 See Alfred v. Kremer: _Gesch. d. herrsch. Ideen d. Islam_, 39-41; Goldziher, D. M. L. Z., XLIV, p. 168 f.; XLI, p. 72 f., which passages cast much light upon the Jewish _Ani Maamin_.

38 See Jost: _Gesch. d. Jud._, II, 330 f.; Frankl: art. Karaites in _Ersch und Gruber’s Encyclopaedie_; Loew: _Juedische Dogmen_, Ges. s. I, 154; Schechter, l. c.

39 J. Guttman: _D. Religionsphil, v. Abraham Ibn Daud_; David Kaufmann, _Gesch. d. Attributenlehre_; Neumark: _Gesch. d. juedisch. Phil._ vols. I and II.

40 Maimonides: Commentary on Mishnah, Sanh., X, 1; Schechter, l. c., 163; Holzer: _Gesch. d. Dogmenlehre_, Berlin, 1901.

41 See Loew, l. c., 156; Schechter, l. c, 165.

42 See P. Bloch: “Luzzatto als Religionsphilosoph” in _Samuel David Luzzatto_, p. 49-71. Comp. Hochmuth: _Gotteskenntniss und Gottesverehrung_, Einleitung.

43 See Schechter, l. c., 167 and the notes.

44 See Horowitz: _D. Psychologie u. d. jued. Religionsphilosophie_, 1883.

45 See J. E., art. Albo by E. G. Hirsch, and the bibliography there.

46 See Schechter, l. c., p. 162.

47 Isa. XLIX, 9, and elsewhere.

48 See Schechter, l. c., p. 169.

49 Aboth, III, 1; Gen. R. XXI, 5.

50 See Schechter, l. c.

51 See Loew, l. c., 157, and his “_Mafteah_,” p. 331; Schechter, l. c.

52 Makk. 23 b.

53 See J. E., art. Catechism by E. Schreiber.

54 Gen. XX, 11.

55 Ps. CXI, 10; Prov. IX, 10; Job XXVIII, 28.

56 Ex. XX, 20.

57 Hos. IV, 1, 6; II. 3; XIII, 4-5.

58 Jer. IX, 23; XXII, 16; XXXI, 32-33.

59 Deut. IV, 39; VII, 9.

60 Knowledge as intellect is brought out as early as the Book of Wisdom, XIII, 1; see especially Maimonides: _Yesode ha Torah_, I, 1-3; _Moreh_, I, 39; III, 28. In opposition, see Rosin: _Ethik des Maimonides_, 101; Luzzatto and Hochmuth, l. c.; also Dillmann: H. B. d. alttestamentl. Theol., 204 f.

61 Ch. IV.

62 Gen. XV, 6; see J. E., art. Abraham.

63 Shab. 97 a.

64 Mek. Beshallak 6, p. 41 ab.

65 Deut. VI, 5; X, 12; XI, 1; XIII, 22; XXX, 6, 16, 20.

66 Sifre to Deut. VI, 5.

67 Judges V, 31.

68 Shab. 88 b.

69 See Testament of Job, and notes by Kohler, in _Semitic Studies in Memory of Alexander Kohut_, 271, and Sota, V, 5.

70 Sifre, l. c.

71 See Yoma, 86 a; T. d. El. R., XXIV; Maimonides, _H. Teshubah_, X; Crescas: _Or Adonai_, I, 3. Comp. _Testaments Twelve Patriarchs_, Simeon 3, 4; Issachar, 5; Philo: Quod omnis probus liber, 12 and elsewhere.

72 Song of Songs VII, 6, 7.

73 See Sifre Deut. XXVI, 8; Sanh. X, 1; J. E., art. Revelation; Dillmann, 61 f.; Geiger, D. Jud. u. s. Gesch. I, 34 f.

74 See Deut. XIII, 2-6, where prophet forms a parallel to dreamer of dreams. God appears in a dream to Abraham (Gen. XV, 1, 12), to Abimelek (Gen. XX, 3, 6), to Jacob (XXVIII, 12; XXXI, 11; XLVI, 2), to Laban (XXXI, 24), to Balaam (Num. XXIV, 3), and to Eliphaz (Job IV, 3-6). Dream-like visions open the prophetic career of Moses (Exod. III, 3-6), Samuel (I Sam. III, 1, 15, 21), Isaiah (Is. VI, 1 f.), Jeremiah (Jer. I, 11 f.), Ezekiel (Ezek. I, 4), and others. Revelation in the Bible is _Mahazeh_, _hazon_, and _hizayon_, “vision”—whence _hozeh_, “seer”; or _mareh_, “sight,” whence _roeh_, “seer.” See also Geiger: _Urschrift_, 340; 390. Prophecy without dream or vision is claimed for Moses (Num. XII, 6-8; Exod. XXX, 11; Deut. XXXIV, 10; see Maimonides: _Moreh_, II, 43-47; Albo, _Ikkarim_, III, 8). The revelation on Sinai is described as “the great vision,” or _mareh:_ Exod. III, 3; XXIV, 17; compare Deut. IV, 11-V, 23, according to which only a “voice” is heard. Instead of God the later prophets see an angel, as Zach. I, 8, 11; II, 2 f. Compare Yebam. 49 b, as to the difference between Isaiah, who saw God in a vision, and Moses, who saw Him “in a shining mirror.” He will appear in the latter way to the righteous in the future world, Suc. 45 b; Lev. R. I, 14; I Cor. XIII, 12.

75 See Gen. XX, 6; XXXI, 29; Num. XXIV; Job IV, 16 f.; XXXVIII, 1.

76 The Hebrew word for prophecy is passive,—_nibba’_ or _hithnabbe’_, “to be made to speak,” or “to bubble forth,”—the Deity being the active power, while the prophet is His mouthpiece.

77 Ex. XXXIII, 11; Deut. XXXIV, 10.

78 Ex. XIX, 19; XX, 19.

79 Ex. XIX, 1-8.

80 Shab. 88 a after Ex. XXIV, 7.

_ 81 Seder Olam_ R., I and XXI; Lev. Rab. I, 12-14; B. B. 15 b.

82 Hag. 13 b; Sanh. 89 a; Lev. R. l. c.

83 See Schmiedl: _Stud. u. jued.-arabische Religionsphilosophie_, 191-192; S. Horowitz: _D. Prophetologie i. d. jued. Religionsphilosophie_; Sandler: _D. Problem d. Prophetie i. d. jued. Religionsphilosophie_; J. E., art. Prophets and Prophecy; _Emunoth_ III, 4; _Cuzari_, I, 95; II, 10-12; _Emunah Ramah_, II, 5, 1; _Moreh_, II, 32-48; _Yesode ha Torah_, VII; _Or Adonai_, II, 4, 1; _Ikkarim_, III, 8-12, 17; Nachmanides to Gen. XVIII, 2; Abravanel to Gen. XXI, 27; Comp. Husik, _Hist. Med. Jew. Phil._, Index s. v. Prophecy; Enc. Rel. Ethics, art. Philosophy and Prophecy.

84 Horowitz, l. c. p. 11-16; Gen. R. XVII, 6; Lev. R, l. c; Sanh. 17 b; Philo: De Decalog., 21; de Migratione Abrahami, 7; comp. I Corinth. XIII, 12.

_ 85 Moreh_, l. c.

_ 86 Cuzari_, l. c.

_ 87 Kol Nibra_: _Moreh_, I, 65; _Emunoth_, II, 8; _Cuzari_, I, 89.

88 According to the rabbis, the working of the holy spirit ceased with Haggai, Zechariah, and Malachi, who, with Ezra, were included also among the “Men of the Great Synagogue.” See Tos. Sota XIII, 2; Seder Olam R. XXX; Sanh. 11 a. See J. E., art. Synagogue, Men of the Great; Holy Spirit; Inspiration. Comp. B. B. 14 b, 15 a; Yoma 9 b; Meg. 3 a, 7 a; I Macc. IV, 46; Ps. LXXIV, 9; Josephus, _Con. Apion._, I, 8; Philo: _Vita Mosis_, II, 7; Aristeas, 305-307. As to the difference between the spirit of prophecy and the holy spirit, see _Cuzari_, III, 32-35; _Moreh_, II, 35-37. The Essenes claimed the holy spirit for their apocryphal writings; see IV Esdras XIV, 38; Book of Wisdom VII, 27.

89 On the disputes concerning canonical books, see Yadayim III, 5; Ab. d. R. N., I, ed. Schechter, 2-3; Shab. 30 b; Meg. 7 a. Comp. B. K. 92 b, where Ben Sira is quoted as one of the Hagiographa.

90 See Tos. Pes. I, 27; IV, 2; Sota XIII, 3; Yer. Horay. III, 48 c; Lev. R. XXI, 7.

91 R. h. Sh. 27 a; Mak. 22 b.

92 Sifre Deut. VI, 4.

93 On the term Torah see Smend: _Lehrb. d. alttest. Religionsgesch._; Stade: Bibl. Theol. d. Alt. Test., Index s. v. Torah; W. J. Beecher: _Jour. Bibl. Lit._, 1905, 1-16; “Thora a Word Study in the Old Testament.” For Torah as _Law_, see Neh. VIII, 1; Joshua I, 7, and throughout the Pentateuch; as _moral instruction_, see Hos. IV, 6; VIII, 1; Is. I, 10; V, 24; XXX, 9; LI, 4; Mic. IV, 2; Jer. XXXVI, 4 f.; XXXI, 32; Ps. XVI, 8; Prov. VI, 22; VII, 2; Guedeman: _Quell. z. G. d. Unterrichts_, at the beginning; Claude Montefiore: _Hibbert Lectures_, 1892, p. 465 f.

_ 94 Nehematha_, which means the Messianic hope; see Kohut: Aruch V, 328 and Appendix 59.

95 See B. B. 13 b; Meg. III, 1; IV, 4; comp. Ned. 22 b; Taan. 9 a; Shab. 104 a; _Sifra_ Behukothai at end; Eccl. R. I, 10; Ex. R. XXXVIII, 6. Zunz: _Gottesd. Vortr._, 46 f., and art. _Canon_ and _Bible_ in the various encyclopedias. As to Torah for the whole Bible, see Mek. Shira I; Sanh. 37 a, 91 b; Ab. Zar. 17 a; M. K. 5 a; comp. I Cor. XIV, 21; John X, 34; XII, 34; XV, 25. For Torah as Nomos, or Law, see II Macc. XV, 9.

96 Bousset, l. c., 128-129.

97 On the divine origin of the Torah, see Sanh. 99 a; _Sifra_ Kedoshim 8; Behar I; Behukothay 8. Regarding the meaning of _metammin eth ha yadayim_ in the sense of taboo for the holy writings, see Geiger: _Urschrift_, p. 146.

98 Sanh. 99 a; Maim. H. Teshubah III, 8.

99 Comp. Kohler: _Hebrew Union College Annual_, 1904, “The Four Ells of the Halakah.”

100 Deut. XXXIII, 4.

101 Mak. 23 b.

102 Jerem. XXXI, 32.

103 Comp. Schechter, _Aspects_, p. 120-136, and see Ben Sira, XXIV, 8-23; XVII, 11; Baruch III, 38 f.; Apoc. Baruch XXXVIII, 4; XLIV, 16; IV Esdras VIII, 12; IX, 37; Philo: _Vita Mosis_, II, 3, 9; Gen. R. I; P. d. R. El. III.

104 This apotheosis of the Torah is put in a wrong light by Weber, _Juedische Theologie_, 157 f., 197, but is stated better in Bousset, l. c., 136-142.

_ 105 Dibre Kabbalah_, R. h. Sh. 7 a, 19 a; Yer. Halla I, 57 b; see Levy, W. B., s. v. Kabbalah.

106 The personality of Moses was at first exalted to almost superhuman height; see _Ben Sira_, XLV, 2; _Assumptio Mosis_, I, 14; XI, 16; Philo: _Vita Mosis_, III, 39; Josephus: _Antiquities_, IV, 32 b; Bousset, l. c., 140 f. In contrast to the Church view of Jesus the rabbis later emphasized the human frailties of Moses: “Never did divine majesty descend to the habitations of mortal man, nor did ever a mortal man such as Moses and Elijah ascend to heaven, the dwelling-place of God,” taught Rabbi Jose (Suk. 5 a).

107 See Deut. IV, 6-8; Jer. XXXI, 34-35; Philo: _Vita Mosis_, II, 14; Josephus: _Apion_, II, 277.

108 See Herodotus, III, 8; IV, 70; Jer. XXIV, 18; H. Clay Trumbull: _The Blood Covenant_, New York, 1885; Kraetschmar: _D. Bundervorstellung i. A. Test._, 1896; J. E. and Encyl. of Rel. and Ethics, art. Covenant.

109 See Gen. IX, 1-17; Tos. Ab. Zar. VIII, 4; San. 56 a; Gen. R. XVI, XXIV; Jubilees VI, 10 f.; Bernays: _Ges. Abh._ I, 252 f., 272 f.; II, 71-80.

110 Gen. XV, 18; XVII, 2 f.; XVIII, 19; Lev. XXVI, 42; Jubilees I, 51.

111 Ex. XIX, 5; XXIV, 6-8; XXXIV, 28; Deut. IV-V, XXVIII, XXIX; Comp. I Kings XIX, 10, 14; Jer. XI; XXXI; XXXIV, 13; Ezek. XVI-XVII.

112 Hos. II, 18-20.

113 Jer. XXXI, 30-32, 34-35; XXXIII, 25; Deut. XXIX, 14.

114 See Ep. Hebrews VIII, 8 f.; Gal. III, 15; I Cor. XI, 25; Matt. XXIV, 21, and parallels.

115 Gen. XVII, 11.

116 Ex. XXXI, 13-17; comp. Deut. X, 16; Josh. V, 9; Isa. LVI, 4-6. See Mek. to Ex. XIX, 5, the controversy between R. Eliezer and R. Akiba, whether the Sabbath or circumcision was the essential sign of the covenant.

117 Ker. 9 a; Yeb. 45-48 and see Chapter LVI below.

118 Ps. XXII, 28 f.; CXV, 11; CXVIII, 4; Is. LVI, 6.

119 Isaiah XLIX, 6-8.

120 Acts XV, 20, 29.

121 See J. E., art. Saul of Tarsus; Enc. Rel. Eth. art. Paul.

122 Isaac ben Shesheth: Responsa, 119. Comp, J. E., art. Christianity.

123 See further, Chapter XLIX.

124 Jer. X, 11; 16 and 10.

125 Shab. 89 b.

126 Lev. XVIII, 2, 27 f.; Num. XXV, 3-8; Hos. IV, 10; V, 4.

127 Num. XV, 39; Ex. XXIII, 24; Deut. XX, 18; Sanh. XII, 5; X, 4-6; Ab. Zar. II-IV; Sanh. 106 a: “Israel’s God hates lewdness.”

128 Ex. XX, 5; Deut. IV, 24; VI, 15.

129 See Philo: De Humanitate; Doellinger: _Heidenthum u. Judenthum_, 682, 700 f.; I. H. Weiss: _Dor Dor we Doreshav_, II, 19 f.

130 See J. E., art. Christianity.

131 Isa. XLII, 8. Scripture always emphasizes the contrast between Israel’s God and the heathen gods. See Ex. XII, 12; XV, 11; XVIII, 11; Deut. X, 17; also in the prophets, Isa. XL; XLIV, 9; Jer. X; and the Psalms, XCVI, CXV, CXXXV. Absolute monotheism was a slow growth from this basis.

132 See Ex. R. V, 18.

133 Deut. VII; XVII, 2 f.; XX, 16; Maimonides: _H. Akkum_, II-VII; _Melakim_, VI, 4; _Yoreh Deah_, CXII-XLVIII.

134 Ps. XCVI-XCIX.

135 See Singer’s _Prayerbook_, p, 76-77, and J. E., art. Alenu.

136 See Cheyne’s Dict. Bibl. art. Name and Names with Bibliography; Jacob: _Im Namen Gottes_; Heitmueller, _Im Namen Jesu_, 1903, p. 24-25. The _Name_ for the Lord occurs Lev, XXIV, 11, 16; Deut. XXVIII, 58; Geiger, _Urschrift_, 261 f.

137 See Baudissin, _Stud. z. Sem. Religionsgesch._, I, 47; 177; Robinson Smith: _Religion of the Semites_; Max Mueller, _Chips from a German Workshop_, I, 336-374.

138 See J. E., art. God. Comp. also Encycl. of Religion and Ethics, art. God. Primitive and Biblical; Name of God, Jewish.

139 Gen. XVII, 11; Ex. VI, 3, and commentators; Gen. R. XLVI. The Book of Job, where the name _Shaddai_ is constantly used, refers to the patriarchal age.

140 Ex. III, 14, and commentators, espec. Dillmann. Comp. art. Jahweh in Prot. Realencyc. and Cheyne’s Dict. Bible, art. _Names_, § 109 ff., where different etymologies are given.

141 Ex. III, 14.

142 Ex. XIX, 5, 6.

143 See Prot. Enc., art. Jahveh, p, 530 f.

144 See J. E., art. Adonai; Bousset, l. c., 352 f.

145 Ber. 40 b. On the alleged “Judaisirung des Gottesbegriffs,” see Weber, l. c., 148-158.

146 Sifre to Deut. VI, 4.

147 Gen. XXIV, 3.

148 Gen. R. XXIV, 3.

149 Shab. 87 a, 89 b; Mek. Yithro IV.

150 See J. E., art. Alenu.

151 See J. E., art. _Abba_ and Names of God; Weber, l. c, 148 f.; Bousset, II, 356-361; Schechter: _Aspects_, II, 21-28.

152 See J. E., art. Heaven; Levy, W. B.: “Shamayim.”

153 See Pes. X, 5; Ber. 16 b; Ab. Zar. 40 b; Gen. R. LXVIII, 9, referring to Gen. XXVIII, 11 and Ex. XXXIII, 21; P. d. R. El. XXXV; Pes. Rab. 104 a; comp. LXX, Ex. XXIV, 10; see also Siegfried: _Philo_, p. 202, 204, 217; Schechter, l. c., 26, 34. The passage in Mekilta on Ex. XVII, 7, which refers _Makom_ to the Sanhedrin (after Deut. XVII, 8), seems originally to have been a marginal note belonging to Ex. XXI, 13, where _Makom_ is the equivalent of _Makam_, a place of refuge, and put here at the wrong place by an error;—Against Schechter, l. c., 27 note 1, Bousset (p. 591) thinks that _ha Makom_ for God is Persian, where both space and time were deified. See Spiegel: _Eranisches Alterthum_, II, 15 f.

154 See Gen. R. XII, 15; XXX, 3; Targum to Psalm LVI, 11; comp. Philo, I, 496; Siegfried, l. c., 203, 213.

155 Metaphysical proofs for God’s existence have been outlawed since Kant. God is the postulate of man’s moral consciousness. See Rauwenhoff, l. c., 236-357.

156 See art. Atheism, in J. E. and in Enc. Reli. and Ethics, II, 18 f.

157 Jer. V, 12; Psalm X, 4; XIV, 1; LIII, 1.

158 B. B. 16 b; Targ. to Gen. IV, 8.

159 See above, Chapter IV, 3.

160 Isa. XL, 12-26; XLVI, 10.

161 See Bousset, l. c., 295-298.

162 See J. E., art. Abraham.

163 Ch. XIII.

164 Philo: De Somniis, I, 43, 44; Zeller: _D. Philosophie d. Griechen_, III, 2, 307 f.; Drummond: _Philo Judæus_, II, 4-5.

165 See D. F. Strauss: _Christl. Glaubenslehre_, I, 364-399; Windelband: _Hist. of Phil._, transl. by J. H. Tufts, 2d ed., 1914, p. 54, 98, 128, 327.

166 See Windelband-Tufts, l. c., 145, 292.

167 See Strauss, l. c.; Kaufmann, l. c., 2-3, 58; _D. Theologie d. Bachya_, p. 222 f.; Husik: _Hist. Jew. Phil._, p. 32 ff., 89 ff.

168 Kaufmann, l. c., p. 341 f., 431 f.; Husik, l. c., 218 f., 254 f.

169 See D. F. Strauss, l. c.; Windelband-Tufts, p. 292, 393.

170 D. F. Strauss, l. c., 375, 394; Windelband-Tufts, l. c., 450.

171 See Windelband-Tufts, l. c., 549-550.

172 See Kaufmann, l. c., p. 223 f., and, opposed to him, Neumark: _Jehuda Halevi’s Philosophy_, Cincinnati, 1909. See also Husik, l. c., 157 ff.

173 Compare C. Seligman: _Judenth. u. moderne Anschauung_. The philosophy of Bergson, which eliminates design and purpose from the cosmos and places Deity itself into the process as the vital urgent of it all, and thus sees God forever in the making, is pantheistic and un-Jewish, and therefore cannot be considered in a theology of Judaism. This does not exclude our accepting minor elements of his system, which contains suggestive hints. H. G. Wells’ _God the Invisible King_ (Macmillan, 1917) is likewise a God in the making, _man-made_, not the Maker and Ruler of man.

174 Job XI, 7.

175 Ex. XXXIII, 23; Maim.; _Yesode ha Torah_, I, 8, 10; _Moreh_, I, 21 a; Kaufmann, l. c., 431; Philo: Mutatio Nom., 2; Vita Mosis, I, 28; Leg. All., I, 29, and elsewhere. See J. Drummond: _Philo Judæus_, II, 18-24.

176 Ex. R. XXIX, at the close.

177 Jer. X, 10.

178 Isaiah XLIV, 6.

179 Comp. Dillmann, l. c., 226-235; D. F. Strauss, l. c., I, 525-553.

180 See J. E., art. Anthropomorphism and Anthropopathism. Comp. Schmiedl, l. c., 1-30.

181 Ps. XXXIII, 13-14.

182 Deut. IV, 36; Ex. XIX, 20. Comp. Gen. XI, 5.

183 Isa. XLVI, 1.

184 Ps. CXXXIX, 7-10.

185 Ps. XCIV, 9.

186 See Ab. d. R. Nathan II; Bacher: _D. Exegetische Terminologie_, I, 8; Schechter, l. c., 35.

187 Gen. R. XXVII; Mek. Ex. XV; Pes. d. R. K. 109 b; Tanh. to Ex. XXII, 16; Schechter, l. c., 43 f.

188 Gen. R. IV, 3; comp, Pes. d. R. K. 2 b; Schechter, l. c., 29 f.

189 Hul. 59, 60; Sanh. 39 a; Philo: De Abrahamo, 16.

190 Mid. Teh. Ps. CIII, 1; Sanh. 39 a.

191 See Weber, l. c., 149 f., 157; Bousset, l. c., 302, 313; von Hartman: _Das religioese Bewusstsein_. Against this Schreiner, l. c., 49-58, and Schechter, _Aspects_ 33 f.

192 Mek. and Tanh. to Ex. XV, 11.

193 Deut. IV, 7; Yer. Ber. IX, 13 a.

194 Isa. LVII, 15. See also Deut. X, 17-18; Ps. LXXXVI, 5-6. Comp. R. Johanan, Meg, 31 a.

195 Ex. R. II, 9; Mid. Teh. Ps. LXVIII, 7.

196 Ps. XLVI, 2.

197 Ab. Zar. 3 b.

198 Ps. CXIII, 5, 6.

199 Ber. 60 b. Singer’s _Prayerbook_, 291.

200 On pantheism in Judaism see Seligman, l. c.

201 See Sachs: _D. religioese Poesie d. Juden. in Spanien_, 225-228; Kaufmann: _Stud u. Solomon Ibn Gabirol._

202 See Siegfried: _Philo_, 199-203, 292; Gen. R. LXVIII, 10; comp. Geiger: Zeitschr., XI, 218; Hamburger: R. W. B., II, 986.

203 See Graetz: G. d. J., X, 319.

204 See Maimonides: _H. Teshubah_, III, 7 and R. A. B. D., notes.

205 Jer. XXIII, 23.

206 Isa. XL, 25.

207 Lev. XIX, 4; XXVI, 1; Isaiah II, 8, 11; Psalm XCVI, 5.

208 Comp. Ex. XX, 3; XXII, 19; XXIII, 13; with Deut. VI, 4; IV, 35, 39; XXXII, 39; Isaiah XL to XLVIII.

209 See Dillmann, l. c., 235-241; D. F. Strauss, l. c., 402-408; A. B. Davidson: _Theology of O. T._, p. 105; 149 f.

210 Zach. XIV, 9.

211 Deut. IV, 19; Jer. X, 2.

212 Bousset, l. c., 221 f., 348.

213 See Chapter LVI, below.

214 Isa. XLV, 5-7.

215 Lam. III, 38.

_ 216 Shethe Reshuyoth_, see Hag. 15 a; Deut. R. I. 10; Eccl. R. II, 12; Weber, l. c., 152; Joel, _Blicke in d. Religionsgesch._, II, 157.

217 D. F. Strauss, l. c., 409-501; J. E., art. Christianity.

218 Meg. 13 a.

219 Comp. Lange: _Gesch. d. Materialismus_, I, 149-158.

220 Alfred v. Kremer, l. c., 9-33; J. E., art. Arabic and Arabic-Jewish Philosophy.

221 See Draper’s _Conflict between Religion and Science_.

222 Maim.: _Yesode ha Torah_, I, 7.

223 Sachs, l. c., 3.

224 See Schmiedl, l. c., 239-258.

225 See Hebrew Dictionary, _El_; comp. Dillmann, l. c., 210, 244.

226 See Levy, W. B.: _Geburah_.

227 See Septuagint to Job V, 17; VIII, 3, and II Sam. V, 10; VII, 8, and Ber. 31 b.

228 See Schmiedl, l. c., 67 ff. David Neumark thinks that both the prophet Jeremiah and the Mishnah knew and rejected the belief in angels. See his article _Ikkarim_ in Ozar Ha Yahduth.

229 Gen. XVIII, 14; Num. XI, 13; Is. XL, 12; Jer. V, 22; X, 12; XXVII, 5; XXXII, 17; Zach. VIII, 6; Job XXXVIII, 7; XLII, 1.

230 Deut. III. 24; XI, 3; XXVI, 8; XXIX, 2; Jer. X, 6; Ps. LXV, 7; LXVI, 7; LXIV-LXXVIII; I Chron. XXIX, 11, 12.

231 Ex. XII, 12; Judges V, 10.

232 Daniel IV, 35.

233 Ps. XI, 4; XXXIII, 13 f.; CXXXIX; Jer. XI, 20; XVII, 10; Job XII, 13; Dan. II, 20 f.

234 Aboth II, 1.

235 Mal. III, 16; Ps. LVI, 9.

236 See New Year liturgy, Singer’s _Prayerbook_, 249.

237 Amos III, 7.; Gen. XVIII, 17.

238 Gen. VI, 5; XI, 5; XVIII, 21.

239 Isa. LV, 8, 9.

240 Gen. IV, 16; XI, 5; XVIII, 21; XXVIII, 16; Deut. XXVI, 15; Micah I, 3; see Strauss, l. c., I, 548 f.

241 I Kings VIII, 27; Isa. LXVI, 1.

242 See above, Chapter XII, 5.

243 Comp. Amos IX, 2; Jer. XXIII, 24.

244 Sanh. 39 a.

245 Comp. Kaufmann, l. c., 70 and 71, notes 130, 131; Strauss, l. c., I, 551.

_ 246 Makom_, see above, Chapter X, 8-9; Schechter, _Aspects_, 26 f.

247 Luk. 45 b; comp. I Corinth. XIII, 12, based on Ex. XXXIII, 28; Ps. XVII, 15.

248 See Kaufmann, l. c., 100 f.

249 Isa. XLVIII, 12; Ps. XC, 2 f.; CII, 26, 27. On the process of development of the idea of eternity, see Neumark, l. c., II, 77.

250 Adon Olam, Singer’s _Prayerbook_, p. 3.

251 See Strauss, l. c., 562, 651; Kaufmann, l. c., 306 f.; Drummond: _Philo_, II, 46.

252 See Chapter XXV below.

253 Tanh. Naso ed. Buber, 8; Gen. R. IX, 9 with reference to Jer. XXIII, 24.

254 Lev. XIX, 1.

255 Comp. Dillmann, l. c., 252 f.; Strauss, l. c., 593 f.; Rauwenhoff, l. c., 498-505; Lazarus: _Ethics of Judaism_, Chapters IV-V.

256 I Sam. II, 21.

257 Ps. LXXVII, 14.

258 Deut. X, 12; XI, 22, and elsewhere.

259 Gen. XVIII, 19.

260 Ex. XXXIII, 13-23.

261 See J. E., art. Holiness. The Assyrian _Kuddisu_ denotes “bright,” “pure,” according to Zimmern in _Religion und Sprache_, K. A. T., 3d ed., 603.

262 Deut. XXXIII, 3; Job V, 1; VI, 10; XV, 15; Ps. LXXXIX, 6, 8.

263 Ex. XIX, 21 f.; XXIV, 17; I Sam. VI, 20; Josh. XXIV, 19; Isa. IV, 3; VI, 3, 13; X, 17; XXXI, 9; XXXIII, 14; Hab. I, 13.

264 Deut. IV, 24; Ex. XXIV, 17.

265 Comp. the name _Kadesh_ and _Kedesha_ for the hierodules consecrated to Astarte. See Deut. XXIII, 18; I Kings XIV, 24; XV, 12; Hosea IV, 14. Comp. Zimmern, l. c., p. 423.

266 Isa. I, 4; V, 12; X, 20; XII, 6; XLI, 14; XLIII, 3 f.; XLV, 11; and elsewhere.

267 Ezek. XX, 12; XXXVII, 28; Ex. XXXI, 13, and elsewhere.

268 See Sifra and Rabba to Lev. XIX, 2.

_ 269 Cusari_ IV, 3; Kaufmann, l. c., 162 f.

270 Aboth, I, 3.

271 Rauwenhoff, l. c., 504.

272 Hab. I, 13.

273 Psalm XXIV, 4-5.

274 L. Lazarus: _Z. Characteristik d. juedisch. Ethik_, 40-45; M. Lazarus: _Ethics of Judaism_, p. 184.

275 Isa. V, 16.

276 Comp. Dillmann, l. c., 258 f.; J. E., art. “Anger.”

277 Ex. XX, 5; Isa. XXX, 27 f.; Nahum I, 5 f.

278 Ex. XXII, 23; Num. XVII, 10 f.; XXV, 3; Deut. XXIX, 19; XXXII, 21; Isa. IX, 16.

279 Hosea XI, 9.

280 Psalm XXX.

281 Targum to Ex. XX, 3; Sanh. 27 b.

282 Isa. XXXIII, 14-17.

283 Mal. III, 2, 19 f.

284 Deut. XXXII, 35; comp. Sifre, 325; Geiger: _Urschrift_, 247, regarding Samaritan text. Zeph. I, 15; Isa. LXVI, 15-16.

285 Isa. XVLI, 24.

286 See J. E., art. “Gehenna”; Mid. Teh. to Ps. LXXVI, 11, and LXXIX; Ned. 32 a; Taan. 9 b; Yer. Taan. II, 65 b; Ab. Zar. 4 a and b; 18 b; Ber. 7 a; Shab. 118 a; Sanh. 110 b; Gen. R. VI, 9; XXVI, 11, et al.; comp. Romans II, 5; Eph. V, 6; I Thess. I, 10.

287 Sibyll. II, 170, 285; III, 541, 556 f., 672-697, 760, 810; Enoch XCI, 7-9.

288 Ber. 10 a; Midr. Teh. to Ps. CIV, 35.

289 Tan. 23 b.

_ 290 Cusari_ IV, 5; _Moreh_ I, 36, and Commentary to Sanh. X, I.

291 Testament of Abraham, A, X.

292 Hab. III, 2.

293 Ezek. XVIII, 23, 32; XXXIII, 11.

294 Ex. XXXII-XXXIV, 7. Comp. Num. XIV, 18.

295 Gen. XIX, 1-28; Ex. XX, 5-6.

296 Hosea I-III; XI, 1-9; XIV, 5. Comp. Micah XIII, 18; Jer. III, 8-12; Isa. LIV, 6-8; LVII, 16 f.; Joel II, 13; Jonah IV, 2, 10 f.; Lam. III, 31; Ps. LXXVIII, 38 et al. See Dillmann, l. c., 263 f.; Davidson _Theology of O. T._, 132 f.

297 Gen. VI, 6; I Sam. XV, 11; Jer. XVIII, 7-10; Joel II, 14; Jonah III, 10; IV, 2.

298 Num. XXIII, 19; I Sam. XV, 29; see Targum and commentaries.

299 See J. E., art. Anthropomorphism and Allegorical Interpretation.

300 Tanh. Waethhanan, ed. Buber, 3.

301 Gen. R. VIII, 4-5. See Morris Joseph: _Judaism as Creed and Life_, p. 59, 90-95.

302 R. h. Sh. 17 b; compare, J. Davidson, 134; Koeberle: _Suende und Gnade_, 1905, p. 625, 634 f.; but p. 658, 614, are misleading; Weber, l. c., 154, 260, 303 f., altogether misrepresents the Jewish doctrine of grace.

303 Gen. XVIII, 19.

304 Gen. XVIII, 25.

305 Jer. XII, 1.

306 Ps. LXXIII, 12.

307 Job X, 22 f.

308 Yer. Hag. II, 1; Elisha ben Abuyah.

309 Ps. LXXXIX, 15.

310 Ps. XXXVI, 7; see Davidson, l. c., 143 f.; J. E., art. Justice; Hamburger: _Realencyclopaedie_, art. Gerechtigkeit; Dillmann, l. c., 270 f.; Strauss, l. c., 596-604. Bousset, 437 f., is misleading.

311 Deut. XXXII, 4.

312 Tanh., Jithro 5.

313 Deut. X, 17-18.

314 Deut. I, 17.

315 Yeb. 92 a; Yer. Sanh. I, 18 b.

316 Amos V, 24; Isa. I, 17, 28; XXVIII, 17; LIV, 14.

317 Ps. V, 5-6.

318 Isa. LXVI, 16.

319 Ps. XCIX, 4; Tanh. Mishpatim 1.

320 Ps. XCVI, 13; XCVIII, 9.

321 See Bousset, l. c., 357-366; Weber, l. c., 259-279, and comp. Suk. 30 a, where it is stated, referring to Isa. LXI, 8, that “good deeds can never justify evil acts.”

322 Hosea VI, 6; Ps. XXXVII, 6; I Sam. II, 9.

323 Sota I, 7-8; Tos. Sota III; Mek. Shirah 4; B. Wisdom XV, 3; XIX, 17 Jubilees IV, 3, elsewhere, comp. Math. VII, 2, and parallels.

324 Aboth IV, 2.

325 See Levy, W. B.: _Zidduk_; comp. Ex. IX, 27; Lam. I, 18; Neh. IX, 33.

326 Gen. R. XLIX, 19; Yoma 37 a.

327 Prov. X, 25.

328 See Tos. Sanh. XIII, 2; Sanh. 105 a; Yalkut Isaiah 296; Crescas: _Or Adonai_, III, 44.

329 Gen. R. VIII, 4-5; XII, 15; Midr. Teh. to Ps. LXXXIX, 2; comp. Ben Sira, XVIII, 11; Testaments of XII Patr.: Zebulon 9; Ap. Baruch XLVIII, 14; IV Esdras VIII, 31; Psalms of Solomon IX, 7; Prayer of Manasseh, 8, 13.

330 See J. E., art. “Love.” Both Weber, l. c., 57 f. and Bousset, l. c., 443 f. show Christian bias.

331 Ps. CXXX, 4.

332 Aboth III, 19; comp. B. Wisdom XI, 23, 26; XII, 16, 18; Ben Sira, II, 18.

333 Ps. CXLIV, 8-9; comp. Ben Sira, XVIII, 13.

334 Tos. Sanh. XIII, 3.

335 Yer. R. h. Sh. I, 57 a.

336 Ber. 7 a.

337 Tos. Sota IV, 1, with reference to Ex. XX, 5-6. The plural, _laalafim_, is taken to mean _two thousand_.

338 Ex. XXII, 26; comp. 21, 23.

339 See Harper: _Code of Hammurabi_, 1900; Oettli: _D. Gesetz Hammurabis und d. Thora Israels_, 1903; Cohn: _D. Gesetz Hammurabis_, Zürich, 1903; Grimm: _D. Gesetz Chammurabis und Moses_, Cologne, 1903. Also M. Jastrow, _Hebrew and Babylonian Traditions_, p. 255-319.

340 Deut. X, 18; Ps. LXXIII.

341 Isa. XXV, 4.

342 Ex. XXII, 24.

343 Ex. R. XXVII, 5; Eccles. R. to III, 15.

344 Gen. XXIV, 19.

345 Ex. XXIII, 5.

346 Deut. XXV, 4.

347 Lev. XX, 28; Deut. XXII, 6.

348 Git. 62 a, with reference to Deut. XI, 15.

349 Ps. CXLV, 9.

350 B. M. 85 a; Yer. Kil. IX, 4.

351 Tos. B. K. IX, 30; Sifre, Deut. 96.

352 Sifre, Deut. § 49; Shab. 133 b; comp. Philo: _De Humanitate._

353 See Concordance to _ahabah_ and _hesed_. Note especially Hos. VI, 6.

354 Hos. III, 1; XI, 1, 4; XIV, 5.

355 Jer. XXXI, 2, 19.

356 Deut. VII, 8; X, 15.

357 Deut. VIII, 5; see Sifre, Deut. 32.

358 Prov. III, 13.

359 Ber. 5 a; Sifre, l. c.; Mek. Yithro 10.

360 See Mek. and Sifre, l. c.

361 Ex. IV, 22.

362 Deut. XXXII, 6, 10 f.

363 Jer. II, 2.

364 Song of Songs, R. to III, 7. Comp. Davidson, l. c., 235-287.

365 See Schreiner, l. c., 103-112; Perles: _Bousset_, 58 f.

366 Pesik, 16-17; Mek. Yithro 6, at end.

367 Aboth III, 14.

368 XI, 23-26.

369 IV Esdra VIII, 47.

370 III, 10.

371 Zohar I, 44 b; II, 97 a.

372 See _Or Adonai_, I, 3, 5, and Joel: _Crescas_ 36-37.

_ 373 Dialoghi di Amore_; see Zimmels: _Leo Hebraeus_, 1886.

374 Ethics V, proposition XXXV.

375 “The Theosophy of Julius”: “God.”

_ 376 Middath tobah._

377 Gen. I, 4, 10, 12, 18, 21, 23, 31.

378 Gen. R. IX, 5, 9; Ber. 60 a; Yer. Ber. IX, 13 c-14 b; Taan. 21 a.

379 Isa. LXV, 16.

380 Deut. XXXII, 40.

381 Deut. XXXII, 4.

382 Num. XXIII, 19; Isa. XL, 8; Jer. X, 10; Ps. XXXI, 6; comp. Dillmann, l. c. 269 f.

383 Ps. XXXVI, 6; LXXXIX, 3, 38; CXLVI, 6; Benediction at seeing the rainbow, Singer’s _Prayerbook_, p. 291.

384 Gen. IX, 11.

385 Ps. CIV, 9; Job XXXVIII, 11; Jer. XXXI, 34.

386 Deut. XXXIII, 27.

387 Jer. X, 10, 15.

_ 388 Emuna Rama_ 54. See Kaufmann, l. c., 333 f., 352 f.; comp. Guttmann: _Religionsphilosophie des Ibn Daud_, 136 f.; Albo II, 27, at the end; Maimonides: _Yesode ha Torah_, I, 3-4; Hillel of Verona refers even to Aristotle’s “Metaphysics.” See Kaufmann, l. c., 334, note; Neumark, l. c., and Husik., l. c. _passim_.

389 See Yer. Sanh. I, 18 a.

_ 390 Contra Apionem_, II, 22; compare J. E., art. “Alpha and Omega.”

391 See Yer. Sanh. I, 18 a.

392 Ber. 33 b.

393 Jedayah ha Penini.

394 Ps. LXV, 2.

395 Jer. X, 12; Amos IV, 13; Job XXXVIII-XXXIX.

396 Prov. VI, 6.

397 Job XXXVIII-XXXIX.

398 Ps. CIV, 24.

399 Gen. L, 20; see Dillmann, l. c., 280; Strauss, l. c., 575 f.; Hamburger, l. c., art. “Weisheit Gottes”; A. B. Davidson, l. c., 180-182.

400 Gen. XLI, 38; I Kings III, 12; Ex. XXXV, 31; Prov. II, 6.

401 Isa. XXV, 1; XXVII, 29.

402 Isa. XL-LV.

403 Prov. IX, 1. Comp. A. Jeremias: _D. A. Test. i. L. d. i. alt. Orients_, 5, 80, 336, 367.

404 Ben Sira XXIV, 3-6, 14, 21; Enoch XLII, 1-2; Slavonic Enoch XXX, 8; Baruch III, 9-IV, 4; comp. Bousset, l. c., 337 f.; J. E., art. Wisdom; Bentwich: _Philo_, pp. 141-147.

405 Targ. Ver. to Gen. I, 1. Gen. R. I. 2, 5. See Schechter: _Aspects_, 127-137.

406 Kaufmann, l. c., 16, 107, 113, 163, 325, 418.

407 Job IX, 4; _Cuzari_, II, 2.

408 Sachs, cl, 6, 227.

409 Ps. XVIII, 36.

410 Meg. 35 a.

411 Isa. LVII, 15.

412 Deut. X, 17-18.

413 Ps. LXVIII, 5-6.

414 Ps. CXIII, 5-6.

415 Weber, l. c., 154.

416 Deut. IV, 7; Yer. Ber. IX, 19 a, where the plural, _Kerobim_, suggests the idea, “all kinds of nearness.”

417 Ps. XXIX, 4; Tanh. Yithro, ed. Buber, 17.

418 Ps. XCI, 15; Isa. LXIII, 9; Sifre Num. 84.

419 Ber. 6 a; 7 a; R. ha Sh. 17 b; Hag. 5 b; Sanh. 39 a. Comp. Schechter, _Aspects_, p. 21-50.

420 Weber, l. c., 157-160.

421 Plutarch: “De placitis philosophiae,” II, 1; comp. for the entire chapter Dillmann, l. c., 284-295; Smend: 1. c., 454 f.; H. Steinthal: “Die Idee der Schöpfung” in J. B. z. Jued. Gesch. u. Lit., II, 39-44.

422 Ps. XXXIII, 9.

423 Job XXXVIII; Ps. CIV.

424 Comp. Albo I, 12, and Schlesinger’s Notes, 625.

425 Ps. CII, 25-27.

426 Job XXV, 2.

427 Ber. 60 b.

_ 428 Gam su le tobah_, an allusion to his own name. Taan. 21 b.

429 Gen. R. IX, 5.

430 Gen. R. IX, 9-10.

431 Sifre Deut. 307.

432 Jer. X, 11-12 and 10.

433 See his commentary to Gen. I, 1; comp. Neumark, l. c., I, 70, 71, 80 f., 87, 412, 439, 515; Husik, l. c., p. 190; D. Strauss, l. c., 619-660.

434 II Macc. VII, 28.

435 Gen. R. I, 12; X. 3; Hag. II b-13 a; Slavonic Enoch, XXV; see J. E., art. Cosmogony and Creation; Enc. Rel. and Eth., 151 ff., 167 f.

436 Gen. R. IX, 1.

437 See Strauss, l. c., 645 f.

438 See Schmiedl, l. c., 91-128; Kaufmann, l. c., 280 f., 306, 387 f.

439 See C. Seligman, _Judenthum und Moderne Weltanchauung_.

440 The first benediction before the Shema.

441 Gen. VII, 11; VIII, 2.

442 Isa. XL, 26.

443 Job XXXVI, 6.

444 Job XXXVIII, 25.

445 Gen. XX, 17-18; XXX, 22.

446 Ps. CXLVII, 8-9.

447 Ps. CIV, 27-30.

448 Gen. I, 11.

449 Ps. CIV, 8.

450 Gen. VIII, 22; Job XXXVIII, 33.

451 Jer. XXXI, 39; XXXIII, 25.

452 Gen. IX, 12 f.

453 Job XXV, 2.

454 See Dillmann, l. c., 295 f.; D. Strauss, l. c., 629-643.

455 Enoch LXIX, 15-25; Prayer of Manasseh, 3; Suk. 53 a b; Hag. 12 a.

456 See Singer’s _Prayerbook_, 37, 96, 290, 292.

457 Ps. CIII, 20.

458 Shab. 119 b.

459 Ps. CII, 27; Isa. XXXIV, 4.

460 Isa. LXV, 17.

461 See J. E. and Enc. of Rel. and Eth., art. “Eschatology”; Schuerer, _G. V. I._ II, 545.

462 Ex. XV, 11.

_ 463 Oth_, sign for miracle, Ex. IV, 8, 17, and elsewhere.

_ 464 Mopheth_, Ex. VII, 3, and elsewhere.

465 Gen. XVIII, 14.

466 Num. XI, 23.

467 Ex. XXXIV, 10; Num. XVI, 30.

468 Ex. IV, 11.

469 Josh. X, 12-14. See Joel: “D. Mosaismus u. d. Wunder,” in Jb. d. Jued. Gesch. u. Lit., 1904, p. 66-94.

470 Mek. Beshallah 3; Gen. R. V, 4.

471 Aboth V, 6; comp. Ab. d. R. N., ed. Schechter, 95; Mek. Beshallah, 5; Sifre Debarim, 355; Pes. 54 a; P. d. R. Eli., XIX; Targ. Y. to Num. XXII, 28, where a different list of ten wondrous things is given.

472 Emunoth we Deoth II, 44, 68. Comp. Ibn Ezra to Gen. III, 1, and Num. XXII, 28.

_ 473 Moreh_, II, 25, 35, 37; III, 24; _Yesode ha Torah_, VII, 7; VIII, 1-3. Comp. Joel: _Moses Maimonides_, p. 77.

_ 474 Ikkarim_, I, 18.

475 Or _Adonai_, III, 5; comp. Joel: _Don Chasdai Crescas_, p. 70.

_ 476 Milhamoth Adonai_, last chapters; comp. J. E., art. Levi ben Gershom.

_ 477 Cuzari_, II, 54.

478 The _Anshe maaseh_, mentioned together with the _Hasidim_ in Suk. V, 4, and Sot. IX, 15, are wonderworkers, of whom Haninah ben Dosa, the last, is singled out. The same epithet was given to Simeon ben Yochai in Aramaic, _Iskan_, see Lev. Rabba XXII, 2, and to R. Assi, eod. XIX, 1,—where it means, worker in nature’s realm. Thus Nahum of Gimzo is called “trained in the skill to perform miracles”—Taan. 21 a; Phinehas ben Jair was also a wonderworker—Hul. 7 a. The whole portion regarding rain-miracles seems to be taken from a work on the miracles of saints.

479 Taan, 18 b.

480 Pes. 118 a; Ned. 41 a.

481 Shab. 53 b.

482 Ab. Za. IV, 7; comp. Ber. 4 a, 20 a; Sanh. 97 b.

483 B. M. 59 b.

484 Deut. XIII, 2-6.

_ 485 Yesode ha Torah_, VIII, 1-5.

_ 486 Ikkarim_, I, 18.

487 Mendelssohn: G. Sch., III, 65, 120 f., 320 f.

488 II Kings VI, 6.

489 Joshua X, 13.

_ 490 Moreh_, II, 33.

491 The Hebrew term _Hashgaha_—Providence—is derived from Ps. XXXIII, 14, _hishgiah_, “He observes.” See J. E., art. Providence; Davidson, l. c., 178-182; Hamburger, R. W. B. II, art. Bestimmung; Rauwenhoff, l. c., 538 f.; Ludwig Philippson: “_Israel. Religionsl._,” II, 98 f.; Formstecher: “_Religion des Geistes_,” 114-119.

492 Jer. X, 2. See art. Divination, in J. E.; Dict. Bible; Enc. R. and Eth.

493 See Lev. XVI, 8 f.; Num. XXVI, 56; Josh. XVIII-XIX; Prov. XVIII, 18.

494 Ex. XVIII, 30; I Sam. see LXX; XIV, 41.

495 Ex. XXXIII, 32; Ps. LVI, 9; CXXXIX, 16; comp., however, the Babylonian “tables of destinies.”

496 Isa. XL, 21; XLI, 4, 22 f.; Amos III, 7.

497 Isa. LIV, 16.

498 Isa. X, 5, 15.

499 Isa. VIII. 11; Ps. II, 2 f.; Deut. XXIII, 6.

500 Jer. X, 33.

501 Aboth III, 15.

502 Hul. 7 a.

503 Gen. XXIV, 50; M. K. 18 b.

504 Ch. XXXIV.

505 Ber. 33 b.

506 R. h. Sh. 17 b; New Year’s liturgy.

_ 507 H. Teshubah_, V, 1-2.

508 See, on the Zagmuk festival, Zimmern, K. A. T., p. 514 f.

509 Tos. R. h. Sh, I, 13; R. h. Sh. 16 a.

510 Saadia: _Emunoth_, IV, 7; Bahya: _Hoboth ha Lebaboth_, III, 8; IV, 3.

_ 511 H. Teshubah_ V; _Moreh_, I, 23; III, 16-19; comp. _Cuzari_, V, 20-21; Albo: _Ikkarim_, IV, 1-11; Gersonides: _Milhamoth_, III, 2; VI, 1-18; Isaac ben Shesheth: Responsa, 119; Lipman Heller to Aboth III, 15. See Joel: _Levi ben Gerson_, p. 56.

512 See _Or Adonai_, II, 3; comp. Joel: _Hasdai Crescas_, 41-49, 54-55; Neumark: “_Crescas and Spinoza_,” in Y. B. C. C. A. R., 1908, vol. XVIII, p. 277-319.

_ 513 Or Adonai_, III, 24.

514 Gen. R. LXXIX, 16; comp. Matt. X, 29.

515 B. B. 16 a; comp. Matt. X, 30; Luke XII, 7.

516 Deut. XXXII, 11.

517 Mek. Yithro 2; Sifre ad loc.

518 Shab. 119 b.

519 Ps. XLVI, 2; CXXI, 4.

520 See David Kaufmann: “_Theol. d. B. b. Pakudah_,” p. 240.

521 Mid. Teh. to Ps. XXXIV; L. Ginzberg, _Legends of the Jews_, IV, 89-90; _Alphabet of Ben Sira_.

_ 522 Comp. Maasehhbuch_; Tendlau: _Sagen d. jued. Vorzeit_.

523 See Gen. R. IX, 5, 10, 11; Dillmann, l. c., 309-318; D. F. Strauss, l. c., II, 343-384.

524 Shab. 55 a.

525 Ber. 5 a, after Deut. VIII, 5; Prov. III, 12.

526 Isa. XLV, 7.

527 Deut. XI, 27; see the Midrash ad loc.

_ 528 Emunah Ramah_, ed. Weil, 93 f.; _Moreh_, III, 10.

529 See M. Lefkovitz, “The Attitude of Judaism to Christian Science,” in Y. B. C. C. A. R. XXII, 300-318.

530 See Morris Joseph, l. c., p. 108, 127 ff.; C. Seligman, l. c., 50-68.

531 Gen. VI, 2; Job I, 6; II, 1; XXXIII, 7; Gen. XXXII, 29; XXXIII, 10; Jud. XIII, 22; Ps. VIII, 6.

532 Comp. Mek. Yithro 7 through 10; Hul. 40; Tos. Hul. II, 18; Ab. Z. 42 b; Maimonides to Sanh. X; Targ. Y. to Ex. XX, 3.

533 Deut. IV, 39.

534 Deut. XXXII, 39.

535 Isa. XLIV, 24; XL, 5.

536 Gen. XVIII and XVII, 11, 13.

537 Gen. VI, 1 f.

538 Comp. Ezek. XXVIII, 13 f.

539 Ps. LXXVIII, 25.

540 See Dillmann, l. c., 318-333; Davidson, l. c., 289-300; J. E., art. Angelology; Enc. Rel. and Eth. IV, 594-601, art. Demons.

541 Lev. XVII, 7; Deut. XXXII, 17; Isa. XXXIV, 14.

542 Gen. XVIII.

543 Ex. XXIII, 20; II Sam. XXIV, 16; II Kings XIX, 35 _et al._ See J. E., art. Angelology.

544 Ex. III, 2-4; XXIII, 20-21; Isa. LXIII, 9.

545 Zech. I, 9 f.; II, 1 f.

546 See J. E., art. Angelology.

547 Ezek. I, 4-24; X, 1-22; Isa. VI, 2; Dan. IV, 10 f.; VII, 9 f.; VIII, 16 f.; X, 13 f; Enoch XV, 1 f., and elsewhere.

548 See J. E., art. Merkabah, though still doubted by Bousset, l. c., p. 406. For Akathriel see Ber. 7 and J. E., art. Sandalfon.

549 Jubilees II, 2; Slav. Enoch. XXIX, 3; I, 3; Gen. R, III, 11.

550 Yer. Ber. IX; Sanh. 93 a; Hul. 91 b; Ned. 32 a; Gen. R. VIII, XXI; Midr. Teh. to Ps. CIII, 18; CIV, 1.

551 Neumark, l. c.

552 Schmiedl, l. c., 69-87.

_ 553 Yesode ha Torah_, II, 4-9; _Moreh_, I, 43; II, 3-7, 41; III, 13; Husik, l. c., 303 f.

_ 554 Emunoth_, IV, 1; VI, 2; _Hoboth ha Lebaboth_, I, 6; _Cuzari_, IV, 3; _Emunah Ramah_, IV, 2; VI, 1; _Ikkarim_, II, 28, 31.

555 Zohar, III, 68; Joel: _Religionsphilosophie des Zohar_, 278 f.

556 Ned. 20 b; Midr. Teh. Ps. CIII, 17-18; Ibn Ezra: Introduction to his commentary on the Pentateuch.

557 Compare Gen. R. to Gen. I, 31.

558 Ps. CIII, 19-20.

559 Job I, 6.

560 See J. E., art. Demonology; Satan; Belial; Enc. Rel. and Eth., art. Demons and Spirits, Jewish; Davidson, l. c., 300-306; Dillmann, l. c., 334-340; D. F. Strauss, l. c., II, 1-18.

561 Lev. XVII, 7; Deut. XXXII, 17; Isa. XIII, 21; XXXIV, 14.

562 Lev. XVI, 8; see Ibn Ezra; J. E. and Enc. Rel. and Eth., art. Azazel.

563 J. E., art. Beelzebub.

564 J. E., art. Belial.

565 Enoch VI, 7; J. E., art. Ashmodai; Levy: W. B., Shemachzai.

566 Levy: W. B., Lilith; Iggereth.

567 J. E., art. Demonology.

568 Aboth V, 6; P. d. R. El., XIX; Gen. R. VII, 7.

569 Enoch VII; Yalkut Gen. 44, 47.

570 Erubin, 18 b.

571 P. d. R. El., XIII; Yalkut Gen. 25.

572 See Abrahams’ Ann. to Singers’ _Prayerb_. XLIV f. and for the Church, Enc. Rel, and Eth., Demons and Spirits, Christian.

573 Abrahams, l. c., p. 7, 196; XX, CCXV.

574 Ps. CIX, 6.

575 Zech. III, 1; Job I, 6.

576 I Chron. XXI, 1.

577 See B. Wisdom II, 24; P. d. R. El., XIII.

578 Shab. 146 a; Yeb. 103 b; Ab. Zar. 22 b.

579 Suk. 52 a.

580 Targ. to Isa. XI, 4.

581 B. B. 16 a.

582 De Gigantibus, 2-4.

583 Sifra Lev. XVI, 8; Yoma, 67 b.

584 See the Ethiopic “Adam and Eve”; C. Bezold, _Die Schalzhochle_, p. 18; comp. Gen. R. XXVI.

585 See D. Cassel: _Cuzari_, p. 402 note.

_ 586 Moreh_ III, 29-37, 46; Ibn Ezra to Job I, 6; comp. Finkelscherer: _Maimunis’ Stellung zum Aberglauben_, 1894, p. 40-51.

_ 587 Christliche Glaubenslehre_, II, 18.

588 Euken, _D. Wahrheitsgehalt d. Religion_, p. 384, 402; Bousset, _Wesen d. Rel._, p. 239.

589 See H. Cohen: _Ethik des reinen Willens_, 282 f., 341 f., 428 f., 593: “Eine Macht des Boesen gibt es nur im Mythos.” “Dieser Mythos fuehrt folgerichtig sum mythologischen Gottmenschen.” M. Joel, in his article, “Der Mosaismus und das Heidenthum,” in J. B. j. Gesch. u. Lit, 1904, p. 49-66, ascribes the belief in demons to Greek influence. He holds that the prophetic teaching of God’s unity was the best bulwark against demonology and mysticism.

590 See Dillmann, l. c., 341-351; Weber, l. c., 177-190; Bousset, l. c., 336, 346; Davidson, l. c, 36-38, 115-129; Schechter, Aspects, p. 21-45; Schmiedl, l. c., 35-48; J. E., art. Holy Spirit; Logos; Memra; Metatron; Name of God; Shekinah; Enc. Rel. and Eth., I, 308-312.

591 Ps. LXXXII, 1.

592 Ex. XXV, 8.

593 Ber. 17 a.

594 See Ber., l. c., Rab’s reference to Ex. XXIV, 11.

595 John I, 1-6.

596 Singer’s _Prayerbook_, p. 96, 292.

597 Ch. XXII. See Prov. VIII, 22.

598 XXIV, 9 f.

599 Weber, l. c., 197 f.

600 L. c., 178 f.

601 See Kohut: _Jued, Angelologie_, 36-38; Schorr: He Halutz, VIII, 3; J. E., art. Merkabah.

602 See Targ. Yer. to Gen. V, 24; J. E., art. Metatron. Comp. Eth. Enoch LXX, 1, and Slav. Enoch III-XXIV.

603 Gen. I, 2.

604 Gen. II, 7; VI, 3; Job XXXII, 8.

605 Num. XI, 17 f.; XXIV, 2; XXVII, 18; Ex. XXVIII, 3; XXXI, 3 f.; Isa. XI, 2; LXI, 1; Ezek. I, 12, 20.

606 Isa. LXIII, 10; Ps. LI, 13.

607 See J. E., art. Holy Spirit.

608 See J. E. art., Bath Kol.

609 See Tos. Sota XIII, 2; XXLV, 11; compare Levy: W. B., _Shem;_ Geiger: _Urschrift_, 273 f.

610 Deut. XII, 5, 11; II Sam. XII, 28; Neh. I, 9; Jer. VII, 12, 14.

611 Ex. XXIII, 21.

612 Jer. XLIV, 26; Isa. XLV, 23.

613 Midr. Teh. to Ps. XXXVIII, 8; XCI, 8.

614 Taan. III, 8.

615 Prayer of Manasses, 3.

616 P. d. R. El. III.

617 See Levy: W. B., _Geburah_.

618 Ex. XXI, 6.

619 Ex. XXXIV, 5 f.

620 Gen. R. XXI, 8; Targ. Ps. LVI, 11, and see Siegfried: _Philo_, 213 f.

621 Gen. R. VIII, 5, after Ps. LXXXV, 11-12.

622 P. d. R. El. III; Midr. Teh. Ps. L, 1, ref. to Prov. III, 19-20.

623 A. d. R. N. XXXVII, ref. to Prov. III, 19 f.; Ps. LXV, 7; LXXXV, 21-22; Job XXVII, 11.

624 Ref. to Hosea II, 21-22.

625 Hag. 12 a.

626 See J. E., art. Sefiroth, the Ten; Yezirah, Sefer.

627 See J. E., art. Shekinah; _Cuzari_, II, 4; IV, 3.

628 Gen. I, 26, and the commentaries.

629 Gen. R. VIII, 9.

630 Gen. R. XIV, 1.

631 Gen. I, 28.

632 Gen. R. VIII, 12; P. d. R. El., XI.

633 Sanh. IV, 5, correctly preserved in the Yerushalmi, and the addition in the Babli, _Me Yisrael_, ought not to have been inserted by Schechter, Ab. d. R.N., p. 90.

634 Lev. R. XXXIV, 3.

635 Ab. d. R. N. XXXI.

636 See Jubilees XV, 27; comp. Gen. R. VIII, 7-9; Ab. d. R. N., ed. Schechter, p. 153.

637 See Jellinek: _Bezelem Elohim;_ Philippson, l. c., II, 58-72; Dillmann, l. c., 325. The words of Plato (_State_, X, 613, and _Theætetos_, 176), “Man should strive for God-likeness through virtue, and be holy, righteous and wise like the Deity,” may have influenced the ethical interpretation of the Biblical term.

638 Gen. R. VIII, 1.

639 See Gen. I, 26; Comm. of Rashi, Saadia, Ibn Ezra, Nahmanides, and Ob. Sforno.

640 Job XXXII, 8.

641 Zach. III, 7; see comm.

642 Gen. VI, 12, 19.

643 Gen. IX, 21; Lev. XVII, 11, 14.

644 See Dillmann, l. c., 355-361; Davidson, l. c., 182-203; comp. Gen. R. XIV, 11, where these three terms are given, and also _yehidah_, Ps. XXII, 21; XXXV, 17, and _hayah_, Ps. XCLIII, 3; Job XXXIII, 1.

645 De Leg. Alleg. III, 38.

646 See Horovitz: _D. Psychologie Saadias_; Scheyer: _D. psycholog. System d. Maimonides_; Cassel’s _Cuzari_, p. 382-400; Husik, l. c., IX, 41; and see also Index: _Soul_.

647 Sanh. 91 a, b; Nid. 30 b-31 b; Sifre Deut. 306, ref. to Deut. XXXII, 1; Lev. IV, 5-8.

648 Ab. Z. 5 a; Gen. R. VIII, 1.

649 B. Wisdom, VIII, 20; Slav. Enoch XXIII, 5; Philo I, 15, 32; II, 356; comp. Bousset, l. c., p. 508 f.

650 Gen. VI, 5; VIII, 21; B. Sira XV, 14; XVII, 31; XXI, 11; Ber. 5 a; Kid. 30 b; Suk. 52 a, b; Shab. 152 b; Eccl. R. XII, 7; comp. F. Ch. Porter: “The Yezer ha Ra” in _Biblical and Semitic Studies_, 93-156; Bousset, l. c., 462 f.

651 Suk. 52 a, b.

652 Gen. R. VIII, 11.

653 Ab. d. R. N. XXXI.

654 Aboth III, 18.

655 Ber. 10 a; Midr. Teh. Ps. CIII, 4-5.

656 Gen. XVIII, 19; Deut. VIII, 6; X, 12; XXXII, 4.

657 Micah VI, 8.

658 Gen. V. 22; VI, 9; XVII, 1-2.

659 Gen. R. XII, 8; XIV, 6, ref. to Josh. XIV, 15.

660 Ezek. XXVIII, 14.

661 Prov. III, 18.

662 Gen. R. XVI, 10; Shab. 55 b.

663 B. B. 15 a.

664 Shab. 146 a; Yeb. 103 b; Ab. Zar. 22 b; Shab. 55 b.

665 B. Wisdom, II, 24.

666 Romans V, 12 f.

667 Shab. 146 a.

668 Deut. XXIV, 16; Ezek. XVIII, 4.

669 Shab. 55 a, b.

670 Shab. 32 b.

671 B. Sira XXV, 24.

672 Yer. Shab. II, 5 b.

673 Gen. R. XIX, 10, ref. to Gen. III, 6-7.

674 Apoc. Baruch XXIII, 4; XLVIII, 42 f.; LVI, 6; and especially LIV, 14-19; IV Esdras III, 7; VII, 11, 118.

675 Pesik. 160 b; Num. R. XIII, 5.

676 P. d. R. El., XX; comp. Adam and Eve, I; Erub. 18 b.

677 Gen. R. XII, 5; XIX, 11; XXI, 4 f.; comp. Shab. 55 b.

678 See Windishman: _Zoroastrische Studien_, p. 27 f.

679 Eccl. VII, 29.

680 Tanh. Yelamdenu to Gen. III, 22.

681 Eccl. XII, 7.

682 Shab. 152 b.

683 Ber. 80 a. The rabbis did not have the belief that the body is morally impure and therefore the seat of the _yezer ha ra_, as is stated by Weber, l. c., 228 f. See Potter, l. c., 98-107; Schechter: _Aspects_, 242-292. It is wrong also to explain Ps. LI, 7, “Behold I was brought forth in iniquity, and in sin did my mother conceive me,” as inherited sinfulness, as Delitzsch and other Christian commentators have done, following Ibn Ezra, who refers this to Eve, the mother of all men. The correct interpretation is given by R. Ahha in Lev. R. XIV, 5; “Every sexual act is the work of sensuality, the _Yezer ha ra_.” Comp. Yoma 69 b. Needless to say that Hosea VI, 7; Isa. XLIII, 37; Job XXXI, 33 do not refer to the sin of Adam.

684 See Ibn Ezra to Gen. III, 1.

685 See Taan. 10 a; Ber. 34 b; D. comp. Enoch XXIX-XXXII; _Seder Gan Eden_, in Jellinek, _Beth ha Midrash_, II, III.

_ 686 Moreh_, II, 30; Nahmanides to Gen. III, 1.

687 Gen. R. XVI, 8, ref. to Gen. II, 15.

688 Pes. 111 a; Gen. R. XX, 24.

_ 689 Seder Olam_ at the close; Gen. R. XXIV, 2.

690 Prov. XX, 27.

691 Job XXXII, 8.

692 Isa. XI, 2.

693 Dan. II, 20-21.

694 Tanh. Miketz 9; comp. Tanh. Yelamdenu Wayakhel, where the story is told differently.

695 Singer’s _Prayerbook_, p. 46.

696 Cuzari III, 19.

697 Ber. 58 a; Singer’s _Prayerb._, p. 291.

_ 698 Yesode ha Torah_, II, 2.

_ 699 Nethibot Olam_, XIV.

700 Pes. 94 b.

_ 701 Shaare Shamayim_, IV, 3.

702 R. h. Sh. 21 b.

703 II Sam. XXIII, 2.

704 Job IV, 12-16.

705 Gen. R. XXIV, 7; comp. Jubilees III, 12.

706 See Dillmann, l. c., 301 f., 375; J. E., art. Freedom of Will.

707 Gen. IV, 7.

708 Deut. XXX, 15-19.

709 Jer. XXI, 8.

710 See Sifre Deut. 53-54; J. E., art. Didache.

711 Gen. III, 22; Mek. Beshallah 6; Gen. R. XXI. 5; Mid. Teh. Ps. XXXVI, 3; LVIII, 2.

712 Aboth III, 15, but see Schechter: _Aspects_, 285, note 4.

713 Ben Sira XV, 11-20.

714 Enoch XCVIII, 4.

715 IX, 7.

716 IV Ezra VII, 127-129; IX, 10-11.

717 Quod deus immutabilis, 10, I, 279; Di confusione linguarum, 35, I, 432; Quod deterius potiori insid.

718 Josephus, J. W., II, 8, 14; Ant. XVIII, I, 3.

719 Ber. 33 b.

720 Gen. R. LXVII, 7. Comp. P. R. El. XV.

721 Tanh. Toledoth, ed. Buber, 21.

722 Shab. 104 a; Yoma 38 b-39 a; Yer. Kid. I, 67 d.

723 Mak. 10 b; ref. to Ex. XXI, 12; Num. XXII, 12; Isa. XLVIII, 17; Prov. III, 34.

724 Ex. IV, 21; VII, 3, and elsewhere; see the Jewish commentaries to these passages. Comp. Pes. 165 a; Num. R. XV, 16. See Schechter, _Aspects_, 289-292.

725 Saadia: _Emunoth_, III, 154; IV, 7 f.; Bahya: _Hoboth haleboboth_, III, 8; _Cuzari_, V, 20; _Moreh_ I, 23; III, 16; _H. Teshuba_, V; Gersonides: _Milhamoth_, III, 106; Albo: _Ikkarim_, IV, 5-10; see Cassel notes, _Cuzari_, p. 414.

_ 726 Or Adonai_ II, 4; comp. Bloch: _Willensfreiheit des Hisdai Crescas_; Neumark: _Crescas and Spinoza_, Y. B. C. C. A. R. 1908.

727 Ex. XX, 5.

728 Sanh. 27 b.

729 Job XIV, 4.

730 Pesik. 29 b.

_ 731 H. Teshubah_, V.

732 See Morgenstern, “_The Doctrine of Sin in the Babylonian Religion_,” in Mitth. Vorderas. Gesellsch. 1905.

733 Gen. VI, 3; Ps. LXXVIII, 39.

734 Sota 3 a.

735 Suk. 52 a, b. Comp. Schechter, “The Evil Yezer, Source of Rebellion and Victory over the Evil Yezer,” l. c., 242-292.

736 Prov. XX, 9.

737 Eccl. VII, 20.

738 Job IV, 17; XV, 14 f; XXV, 5.

739 Num. XX, 12; XXVII, 14.

740 Yeb. 121 b.

741 Mid. Teh. Ps. XVI, 2.

742 Job XV, 15.

743 Midr. Teh. eodem.

744 Morgenstern, l. c.

745 Ex. XXX, 33, 38; Lev. X, 2; XVI, 1-2; Num. XVII, 28; XVIII, 7.

746 Ezek. XVIII, 6 f.; XX, 13 f.; Isa. LVI, 2 f.

747 Hos. VI, 6; Mic. VI, 8; Isa. I, 11 f.

748 I Sam. XV, 22-23.

749 Job XXXV, 6-8.

750 Ps. LI, 6.

751 Sanh. 107 a.

752 Isa. LIX, 2.

753 Gen. IV, 13; XV, 16; XIX, 15; Ps. XL, 13.

754 Gen. XXVI, 10; XLII, 21; Ps. XXXIV, 22.

755 Lev. IV, 13 f.; Num. V, 6.

756 Ps. XIX, 13.

757 Num. R. XXI, 19.

758 Num. XVI, 22.

759 Tanh. Korah, ed. Buber, 19.

760 Habak. I, 13.

761 Isa. XXXIII, 14.

762 Isa. VI, 5-7.

763 Pes. 45 b; Gen. R. XXIII, 9.

764 See J. E., art. Cabala; Abelson, _Jewish Mysticism_, p. 127 f., 171 f.

765 See J. E., art. Repentance; Claude Montefiore: “Rabbinical Conceptions of Repentance,” in J. Q. R., Jan. 1904; Schechter, _Aspects_, 313-343. The works of Weber (p. 261 f.), Bousset (p. 446 f.), and Davidson (l. c., 327-338) do not do justice to the Jewish teachings.

766 Ezek. XVIII, 4; Ps. XXXIV, 21; Prov. XIV, 12.

767 Ezek. XVIII, 32; XXXIII, 11.

768 Prov. XIII, 21.

769 Ezek. XVIII, 4.

770 Lev. I, 4; IV, 26-31.

771 Ps. XXV, 8.

772 Yer. Mak. II, 37 d; Pesik. 158 b. See Schechter, l. c., p. 294, note 1.

773 Amos V, 4.

774 Isa. LV, 7.

775 Deut. IV, 30; XXX, 2-3.

776 Amos IV, 6 f.

777 Hos. VI, 1; XIV, 2 f.

778 Jer. III, 12-13; IV, 3; 14; XVIII, 11.

779 Ezek. XVIII, 1-32.

780 Zech. I, 3.

781 Mal. III, 7.

782 Joel II, 12-13.

783 See Ps. XXXII, 1 f.

784 Jonah III-IV.

785 The Hebrew _teshubah_ is translated in Greek _metanoia_, meaning a change of mind.

786 Pes. 119 a; P. d. R. El. XLIII.

787 Pes. 54 a; Gen, R. I, 5; P. d. R. El. III; Singer’s _Prayerb._ 267 f.

788 Shab. 56 a; Ab. Z. 4 b-5 a; Midr. Teh. Ps. XL, 3; LI, 13.

789 Ter. Sanh. X, 78 c; Sanh. 103 a; Pes. 162; Prayer of Manasseh.

790 Pesik. 160 a-162; Shab. 56 a, b; Gen. R. XI, 6; XXII, 12-13; XXXVIII, 9; XLIX, 6; P. R. El. XX; XLIII; Num. R. XVIII, 6; Ab. d. R. N. I, 32; Sanh. 102 b.

791 Yoma 86 a, b; Pes. R. XLIX.

792 Mek. Shira 5; Gen. R. XXI, 6; XXX, 4; XXXII, 10; XXXVIII, 14; LXXXIV, 18; Ex. R. XII, 1; Num. R. XII, 13; B. Wisdom XI, 23; XII, 10, 19.

793 Sanh. 108; Sibyllines, I, 125-198.

794 Cant. R. VII, 5, ref. to the name _Hadrach_, Zech. IX, 1.

795 Weber, l. c., 261 f.; Bousset, l. c., 446 f.; comp. Perles: _Bousset._

796 Gen. R. XXII, 27; comp. Sanh 107 b.

797 Mek. Yithro I.

798 Erub. 19 a.

799 Mid. Teh. Ps. I, 21 f.; IX, 13, 15; XI, 5.

800 See Maimonides, Bahya, and others on _Teshubah;_ comp. J. E., art. Repentance; Tobit XIII, 6; XIV, 6; Philo II, 435.

801 See Schechter, l. c., 323 f.

802 Sanh. 99 a, Luke XV, 7. The third Gospel more than the others preserved the original Jewish doctrines of the Church.

803 Job XIX, 25. The Hebrew _Goel_ signifies kinsman as well as redeemer and avenger, implying blood-relationship. In Job it means vindicator.

804 Deut. XIV, 1.

805 Mal. II, 10.

806 Ps. CIII, 13.

807 Jer. II, 27.

808 Hosea II, 1.

809 See Jer. III, 4.

810 Jer. XXXI, 9; Deut. XXXII, 7; Isa. LXIII, 16; LXIV, 7; Mal. I, 4; I Chron. XXIX, 10.

811 Yoma VIII, 9.

812 Sota IX, 15.

813 See next paragraph, and the art. _Abba_ in J. E.

814 II Sam. VII, 14.

815 Ps. LXXXIX, 27-28.

816 Jubilees I, 24.

817 Wisdom II, 16; V, 5.

818 Psalms of Solomon XVII, 27.

819 Taan. III, 8.

820 Ber. V, 1.

821 Midr. Teh. Ps. CXXI, 1.

822 Mek. Yithro 11.

823 Sifre Deut. 96; Hosea I, 10.

824 Ex. IV, 22.

825 Sifre Deut. 49.

826 Sifre Deut. 96.

827 Beza 32 b.

828 Yeb. 61 a.

829 Aboth III, 13, quoted above, Chap. XXXIV, par. 6.

_ 830 Sifra Ahare_ 13, p. 86.

831 Ps. XLII, 3.

832 Mal. I, 11.

833 With its _azkarah_, the flame of incense rising in “pyramidal” form, generally translated “memorial,” or “memorial-part.” Lev. II, 9, 16. For sacrifice as means of atonement see Schechter: _Aspects_, 295-301.

834 Amos V, 21-24.

835 Hosea VI, 6.

836 Isa. I, 11-18.

837 Jer. VII, 21-23.

838 Ps. L, 7-13.

839 Ps. XL, 7.

840 I Sam. I, 13-14.

841 Often mentioned in the Psalms, under such terms as “the congregation of the righteous,” “the holy ones,” “the devout ones,” etc.

842 See I Kings VIII, 48; Dan. VI, 11.

843 Isa. LVI, 7.

844 Tamid V, 1; comp. Kohler: Monatsschr., 1893, p. 441.

845 Sifre Deut. 41: “What is meant by, ‘To serve Him with all your heart?’ this is prayer.”

846 Ber. 26 a.

847 Ber. 32 b; Midr. to Sam. I, 7.

848 P. d. R. El. XVI.

849 R. ha Sh. 17 b.

850 Meg. 31 b; Yer. Taan. IV, 68 c. But compare Isaac Aboab: _Menorath ha Maor_, III, 3 a; Bahya ben Asher: _Kad ha Kemah_, art. _Tefillah_.

851 Jer. VI, 22.

852 Lev. R. XXII, 5.

_ 853 Cuzari_, II, 25, see note by Cassel; _Moreh_, III, 32; comp. Midrash Tadshe 12; I, 177 f.; comp. Hebrews IX-X; _Barnabas_, I, 25. S. R. Hirsch in _Horeb_ p. 639 f.

854 See Philipson: _The Reform Movement in Judaism_ for the various views and debates on sacrifice and prayer. I. Elbogen: _D. jued. Gottesdienst i. s. geschichtl. Entwicklung_, p. 374 f., 435 f., is written in a more conservative spirit and unfavorable to American Reform Judaism. Comp. for the traditional liturgy: Dembitz: _Jewish Services in the Synagogue and Home_, especially on the Prayerbook, p. 233-246, and for America, 497-499.

855 Ex. XV, 2.

856 Ps. LXV, 3. See Wm. James: _Varieties of Rel. Experience_, 463-477; Foster: _Function of Religion_, 183-185; Abelson: _Jewish Mysticism_, p. 15 and elsewhere.

857 Yoma 53 b.

858 Yeb. 64 a; Ex. R. XXI, 6.

859 Ber. 55 a.

860 Ber. 10 a.

861 Ber. 7 a.

862 Taan. III, 8; Ber. V, 6; Babl. 34 b; Yer. 9 d.

863 Pes. R. XXII, p. 114 b; Midr. Teh. Ps. XCI, 8; see Schechter: _Aspects_, 156; 42.

864 I Sam. II, 31.

865 Prov. XVI, 32.

866 Gen. R. LIX, 1; Yeb. 105 a, where R. Johanan ben Zakkai is mentioned instead of R. Meir; Albo: _Ikkarim_, IV, 18.

867 See Steinschneider: _Abraham Ibn Ezra_, 126 ff.

868 Ps. CXLV, 18.

869 Ps. CXXXIX, 4.

870 Ps. LV, 23.

871 Ber. 29 b; Tos. Ber. III, 7; comp. Albo: _Ikkarim_, IV, 24.

872 Job XVI, 17; Ex. R. XXII, 4; comp. Schechter: _Aspects_, 228.

873 Ab. Z. 76.

874 Ber. 8 a.

875 Ber. 30 a.

876 Hab. II, 20.

877 Sifre Deut. 41.

878 Isa. LV, 6.

879 Ps. LXXIII, 25, 28.

880 Gen. III, 22.

881 Gen. V, 24; II Kings II, 1.

882 Isa., XXV, 8.

883 Isa. XXXVIII, 11; Ps. CXVI, 9.

884 Ps. XVIII, 5, and J. E., art. Belial.

885 Ps. CXV, 17; LXXXVIII, 13.

886 Isa. XXVI, 14, 19; Ps. LXXXVIII, 11; Prov. IX, 18; Job XXVI, 5.

887 Ps. XLIX, 15.

888 See Isa. VIII, 19; XXVIII, 15, 18; I Sam. XXIX, 7-14.

889 Job XVIII, 14; Ps. XLIX, 15.

890 Ps. XLIX, 16; Job XIV, 13.

891 Ps. CXXXIX, 8.

892 Ps. XVI, 10-11; Hosea XIII is a late emendation of the text.

893 Deut. XXX, 19; Jer. XXI, 8; Ezek. XX, 11; Lev. XVIII, 5; Ps. XXXIV, 3; Prov. III, 22; V, 5 f.

894 Isa. XXXVIII, 10-20.

895 Ps. LXXIII, 25-28.

896 Job XIX, 25 f., challenges God to be his vindicator on earth or on his tomb, testifying to his righteousness. Resurrection is denied directly: VII, 8-21; XIV, 12-22. The whole argument of the book excludes the thought.

897 Ber. 64 a, with ref. to Ps. LXXXIV, 4.

898 Isa. XXVI, 19. Read, “_thy_ dead instead of _My_ dead.” The translation given here differs from the new translation.

899 I Sam. II, 6.

900 II Kings IV, 20-37.

901 Ezek. XXXVII, 1-14.

902 Dan. XII, 2, and comp. II Macc. VII, 9-36; XII, 43, and the Apocalyptic books such as Enoch, Test. Twelve Patriarchs, Jubilees, Psalms of Solomon, IV Ezra and Baruch Apocalypse, whereas I Macc., Judith and Tobit, belonging to the Sadducean circles, never allude to the future life.

903 Passages like Ps. IX, 18; XI, 6; XLIX, 15, comp. with Isa. XXXIII, 14; LXV, 24; Mal. III, 19, lent themselves especially to this conception of Sheol as a fiery place of punishment identified afterwards with _Gehinnom_. Jer. VII, 31 f.; XIX, 6. See J. E., art. Gehenna, and R. H. Charles, _Hebrew, Jewish and Christian Eschatology_, 2d, 1913, p. 75 f., 132, 160 f., 292 f.

904 Midr. Teh. Ps. XI, 5-6; Erub. 19 a.

905 Sanh. 90 b; comp. Matt. XXII, 32.

906 Sanh. X, 1; see J. E., art. Resurrection, and Neumark, art. Ikkarim in l. c.

907 See Singer’s _Prayerb._, 44 f., and Abrahams’ Notes, LIX.

908 Prov. XII, 28, comp. LXX, and see Kittel: _Bibl. Hebr._, note.

909 Ps. XLVIII, 15; see Kittel, note; Midr. Teh. to Psalms and note by Buber; Yer. Meg. II, 73 b; M. K. 83 b; Lev. R. XI, 9.

910 See Tylor: _Primitive Culture_, Index, s. v. Soul.

911 Gen. II, 7.

912 Eccl. XII, 7.

913 See J. E., art. Birds as Souls.

914 Prov. XX, 27.

915 Ber. 60 b; Singer’s _Prayerb._, 5.

916 Isa. XXVI, 19; Dan. XII, 2.

917 Ezek. XXXVII, 1 f.

918 Eccl. R. XII, 5: J. E., art. Luz.

919 Judg. I, 26.

920 Sota 46 b.

921 Brugsch: _Religion u. Mythologie d. alt. Aegypten_, p. 618, 634.

922 P. d. R. El. XXXIV.

923 Ber. 18 b.

924 Shab. 152 b.

925 Midr. Teh. Ps. CIII, 1.

926 Sanh. 39 b.

927 Nid. 30 b.

928 B. Wisd. VIII, 19; Slav. Enoch XXII, 4, comp, Bousset, l. c., 313 f.

929 Philo: Leg. All. III, 38; Migrat. Abrah. 12; De Concupiscentia, 2; De Fortitudine, 3; Drummond: _Philo_, I, 318 f.; Bentwich: _Philo_, 178, 181; Windleband-Tufts on Plato, 123 f., on Philo, 231, comp. Bousset, l. c., 508; Rhode: _Psyche_, 557 f.

_ 930 Emunoth_, Ch. VI; Schmiedl, l. c., 135 f.; Neumark, l. c., I, 536 f.; Husik, l. c., 376.

931 Neumark, l. c., 495; Husik, l. c., 108 f.; J. E., art. Bahya.

_ 932 Cuzari_, V, 12. See Cassel, notes; Schmiedl, l. c., 141; Neumark, l. c., 561; Husik, l. c., 179 f.

933 Schmiedl, l. c., 149; Neumark, l. c., 536 f., 551, 558, 573, 586; Husik, l. c., 281 f. Comp. Scheyer: _d. Psychol. Syst. d. Maim._; Simon, _Aspects of the Hebrew Genius_, 75-78, 86.

_ 934 Or Adonai_, II, 6; Joel: “_Crescas_”; Husik, l. c., 400.

_ 935 Emunah Ramah_, 39; Husik, l. c., 259 b.

_ 936 Emunoth_, VII.

937 H. _Teshubah_, VIII, 2.

_ 938 Maamar Tehiyyath ha Metim_, see Schmiedl, l. c., 172.

_ 939 In Schaar ha Gemul._

_ 940 Ikkarim_, IV, 35.

_ 941 Zohar_, I, 96 b; _Yalk. Reubeni_ to Deut. XIX, 2; J. E., art. Cabala.

942 See Kayserling: _Moses Mendelssohn_, 148 ff.

943 Ps. XVII, 15.

944 See J. Jastrow: _Fact and Fable in Psychology._

945 Singer’s _Prayerb._, 45. The Rabb. Conf. of Philadelphia in 1869 passed the resolution: “The belief in the Resurrection of the Body has no religious foundation (in Judaism), and the doctrine of Immortality refers to the after-existence of the Soul only,” Comp. D. Philipson: l. c., p. 489 and 492.

946 Jer. XXXII, 18.

947 Targ. to Ex. XX, 5; Sanh. 27 b.

948 Deut. XXIV, 16.

949 Ezek. XVIII, 2.

950 Ezek. XVIII, 20.

951 XVIII, 23, 32.

952 Ex. XVIII, 11; XXI, 23-25; Sota I, 7-9; Tos. Sota III-IV; Sanh. 90 a; B. Wisdom XVI-XIX; Jubilees IV, 31; II Macc. V, 10; XV, 32.

953 Prov. XI, 31; XIII, 21.

954 See especially Sanh. 90 b-92 b, ref. to Ex. VI, 4; Deut. XI, 9; IV, 5; XXXI, 16; Isa. XXVI, 19; Dan. XII, 13; Ps. LXXII, 16; also Ex. XV, 1; Josh. VIII, 30; and Song of Songs, VII, 10. On the Second Death see _Targ._ to Deut. XXXIII, 6; Isa. XIV, 19; LXV, 6; Jer. LI, 39; and Revelation XX, 6, 14; XXI, 8.

955 IV Ezra VII, 31 f.; comp. Baruch Apoc. 42 ff.; Adam et Eva, 42; II Sibyll., 220-236; IV Sibyll., 180 f.

956 Aboth IV, 22.

957 See Stave, _Ueb. d. Einfluss d. Parsismus a. d._ Judenth., 145 ff.; Boecklen: _D. Verwandtschaft d. jued, christl. u. d._ pars. _Eschatologie_; Schorr: _He Haluz_, VII-VIII.

958 Sanb. 91 a, b; Matt. XXII, 31 f.

959 The parable is found in an Apocryphon ascribed to the prophet Ezekiel, see Epiphanius Haeres, LXIV, ed. Dindorf, II, 683 f. and ascribed to R. Ishmael, Lev. R. IV, 5; in Sanh. 91 a, b it is given in a dialogue with Antonius; in Tanh. Wayithro, ed. Buber, § 12, it is anonymous.

960 Ps. L, 4.

961 Isa. LXVI, 24; see Yalkut; Bousset, 308-321; J. E., art. Eschatology.

962 Aboth III, 1, 19, 20; Ber. 28 b.

963 Aboth IV, 21.

964 Tos. Sanh. XIII, 3; R. H. 16 b; see J. E., art. Purgatory.

965 See Testament of Abraham XIV; comp. Kohler in J. Q. R. VII, 587.

966 T. d. b. El. Zuta XVII, ed. Friedman, p. 23. See note, Kalla R. II., J. E., art. Kaddish, but comp. IV Ezra VII, 102-115.

967 Tos. Sanh. XIII, 2; Sanh. 105 a; Midr. Teh. Ps. IX, 18: “The wicked shall return to Sheol, all the nations that forget God,” R. Joshua taking the last sense as restrictive and R. Eliezer as a generalization.

968 For the banquet of the pious see Aboth. III, 16; Shab. 153 a; Pes. R. XLI; comp. Luke XIII, 28; XXII, 30, and parallels. The idea rests on Isa. LXV, 13, which is taken literally, and Ps. XXIII, 5; see Midr. Teh., ad loc. For the Leviathan and Behemoth see Job XL, 15-30; B. B. 74 b-75 a; Enoch LX, 7 f.; IV Ezra VI, 52; Baruch Apoc. XXIX, 4; Targ. Ps. CIV, 26; Lev. R. XIII, 3. For the giant bird Ziz see Ps. L, 40-41; Targ. and Midr. Teh., ad loc.; Tanh. Beshallah, ed. Buber, 24; Jellinek, B. H. III, 76, 80. For the heavenly manna Ps. LXXVIII, 24; Joma 75 b; Hag. 12 b; Tanh. Beshallah, ed. Buber, 21; Sibyll. Prœmium 87; II, 318; III, 746; IV Ezra IX, 19. For the wine see Ex. R. XXV, 10; Ber. 34 b; Sanh. 99 a; Matt. XXVI, 29; comp. also Num. R. XIII, 3 for other fruits of Paradise. For the Persian origin of these ideas see _Bundahish_, XIX, 13; XXX, 25. The Behemoth corresponds with the primeval ox Hadhayos, whose flesh produces the sap of immortality; the giant fish and bird with _Bundahish_, XVIII, 5-8; XIX, 16-19; the wine corresponds with the Parsee Hom: _Bundahish_, XXX, 25. See Windishman: _Zoroastr. Stud._, 92 f., 252 f., and Boeklen, l. c., p. 68.

969 Shab. 153 a, with ref. to Isa. LXV, 13-14; LXVI, 24; IV Ezra VII, 83, 93.

970 Ber. 17 a.

971 Ber. 34 b; with ref. to Isa., LXIV, 3.

972 Ab. Zar. 36 with ref. to Mal. III, 19-22.

973 See Jellinek, B. H. I, II and III, the Treatise on _Gehinnom_ and _Gan Eden_.

_ 974 Emunoth_ VII, IX, and comp. J. Guttman; _Religionsphil. des Saadia_, 208 f., 249 f.

975 See Joel, _Religionsphil. d. Mose b. Maimon_., p. 40.

_ 976 Cuzari_, I, 15; V, 14; _Or Adonai_ III, 4, 2. See Joel: _Crescas_, p. 74 f.; Albo: _Ikkarim_, IV, 29-41.

977 Nahmanides, l. c., last chapter; Manasse b. Israel in _Nishmat Chayim_.

978 Aboth. IV, 2.

979 Com. to Sanh. XI and _H. Teshubah_, VIII.

980 Ps. LXXIII, 28.

_ 981 Or Adonai_, II, 55; VI, 1; comp. Joel, l. c., 56-62; comp. Bahya: _Hoboth, Halebaboth, Shaar Bitahon_.

982 See Joel: _Z. Gen. d. Lehre Spinoza_, p. 64.

_ 983 Ikkarim_, IV, 35-38.

984 Ber. 64 a, with ref. to Ps. LXXXIV, 8; see also Midr. Teh. ad loc.

985 See J. E., art. Adam, and Jellinek: _Bezelem Elohim_, Sermon IV. The term _humanity_ arose among the Stoics. See Reizenstein: _Wesen u. Werden d. Humanität_; comp. Schmidt, _Ethik d. Griechen_, II, 324, 477; and Zeller, _Griech. Philo._ III, 1, 287, 299. For the rabbinical _Berioth_ for humanity see B. Sira, XVI, 16.

986 Ps. CXXXIX, 16.

987 Midr. Teh., ad loc.; Pesik. R. XXIII; Gen. R. XXIV, 2; Sanh. 38 b after _Seder Olam_ at the close.

988 Gen. R. VIII, 1.

989 Eodem; Midr. Teh. to Ps. CXXXIX, 5; Ber. 61 a.

990 Gen. R. XXIV, 8.

991 Tos. Ber. VII, 2; Ber. 58 a.

992 Ber. 6 b; Shab. 30 b; see Rashi (against Bacher: _Ag. Tann._, I, 432).

993 I Sam. II, 2.

994 Gen. R. LVI, 9.

995 Isa. LXV, 18; see Yeb. 62 a.

996 Gen. R. XVII, 2.

997 For the term _Aguddah Ahath_ in the New Year and Atonement Day Prayer, Singer’s _Prayerbook_, p. 239, comp. Gen. R. LXXXVIII, 6, and XXXIX, 3.

998 Isa. XLV, 18.

999 Yeb. 62 a, b

1000 Yoma I, 1.

1001 Prov. XXII, 29.

1002 Ps. CXXVIII, 2.

1003 Ber. 8 a.

1004 Ned. 49 b.

1005 Keth. V, 5, 59 b.

1006 Kid. 29 a; comp. R. Simeon b. Yohai, Mek. Beshallah, 56.

1007 Kid. 82 a.

1008 Abot. I, 10; II, 2; B. B. 11 a.

1009 Taan. 11 a.

1010 Yer. Kid. IV at the close.

1011 Taan. 23 a.

1012 Abot. V, 19.

1013 Prov. XXVII, 17.

1014 Taan. 7 a.

1015 See J. E., art. Abraham.

1016 Abot. IV, 1; B. K. 79 b; Ber. 19 b.

1017 Sota 14 a.

1018 Jer. XXIX, 7; comp. Abot. III, 2.

1019 B. K. 113 a and elsewhere.

1020 Ber. 58 a.

1021 Ex. XIX, 4-5.

1022 Deut. VII, 6-8; X, 15; XIV, 2. Comp. Schechter: _Aspects_, 57 ff.

1023 See Singer’s _Prayerbook_, 226 f.

1024 Hos. XI, 1; XII, 10; XIII, 4.

1025 Jer. II, 3.

1026 Amos III, 2.

1027 Isa. XLI, 8 f.; XLII, 6; XLIII, 10; XLIX, 8.

1028 CV, 7 f., comp. Neh. IX, 7.

1029 Singer’s _Prayerb._, p. 40.

1030 Isa. LII, 3-LIII, 12.

1031 Meg. 16 a.

1032 Beza 25 b.

1033 Yeb. 79 a.

1034 Shab. 88 a.

1035 Cant. R. IV, 2; Tanh. Tezaveh 1.

1036 Menah. 53 b with ref. to Jer. XI, 16.

1037 Sifre to Deut. XIV, 2.

1038 Deut. VII, 6; XIV, 2.

1039 Isa. II, 3; Micah IV, 2—passages considered by modern critics to be of exilic origin.

1040 See Bousset, l. c., 60-99.

1041 Gen. R. to Gen. XII, 4, and see J. E., art. Abraham.

1042 Pes. 87 b. with ref. to Hosea II, 25.

_ 1043 Cuzari_ IV, 23; Maim. H. Melakim XI, 4.

1044 See Geiger: Zeitschr. 1868, p. 18 ff.; 1869, 55 ff.

1045 J. E., art. _Alenu_; Singer’s _Prayerb._, 76 f.

1046 J. E., art. Kaddish.

1047 Zech. XIV, 9.

1048 See Schechter: _Aspects_, 89 f., 93 f.

1049 Isa. XLIX, 6.

1050 Isa. LII, 10

1051 Micah V, 6.

1052 Judg. VIII, 23.

1053 I Sam. VIII, 7; XII, 12, 17 f.

1054 Hos. XIII, 11.

1055 Isa. IX, 5; XI, 1-10.

1056 Isa. IV, 2; Jer. XXIII, 5; XXXII, 15; and Zech. III, 8; VI, 12. Here Zerubbabel is referred to.

1057 Isa. XLI, 21; XLIII, 15; XLIV, 6. Comp. XLIII, 22.

1058 Isa. XLV, 1.

1059 Isa. XI, 9; Hab. II, 14.

1060 Isa. VI, 5; XXIV, 23. Comp. Jer. XLVI, 18; XLVIII, 15.

1061 Zech. XIV, 9; Mal. I, 14.

1062 Ps. XXII, 29; XCIII, 1; XCV, 99.

1063 Jer. X, 7. This chapter is post-exilic; comp. Jer. XLVI, 18; XLVIII, 15 and I Chron. XXIX, 11.

1064 Singer’s _Prayerb._, 239.

1065 Ps. XLVIII, 3.

_ 1066 Cont. Apion_, II, 16, 7.

1067 Dan. VII, 27.

1068 See J. E., art. Zealots.

1069 Shab. 31 a.

1070 Ps. XXII, 28; LXVII, 3; LXXXVI, 10; CXVII, 1.

1071 Ps. CV, 15.

1072 Ps. LXXXVII, 5. See Commentaries and LXX.

1073 Ruth II, 12. Comp. Lev. R. II, 8.

1074 See both Enoch books and B. Sira XLIV, 16.

1075 Sibyll. I, 128-170; Sanh. 108 a.

1076 Gen. R. XXXIX, 21.

1077 Sifre Deut. 313, with ref. to Gen. XXIV, 3.

1078 See Dillmann’s Comm. to Gen. XII, 2; XXII, 18; and Kuenen: _The Prophets and Prophecy_, 373, 457.

1079 Gen. XVII, 5.

1080 Ezek. XX, 33.

1081 Sifre, l. c.

1082 P. D. R. El. XI; Mek. Yithro 6; Lev. R. II, 4.

_ 1083 Sifra_ Behukkothai VIII with ref. to Ezek. XX, 33; Sanh. 105 a.

1084 Mek. Beshallah X, p. 52.

1085 Tanh. Lek leka 6.

1086 Tobit XIII, 1-11; Sibyll. III, 47, 76 b.

1087 Ps. CXVII; CXVIII, 4. See chapter LVI.

1088 Singer’s _Prayerb._, 48.

1089 Mek. Amalek at close; Cant. R. II, 28; IV Ezra VI, 9-10.

1090 B. Wisdom V, 16; Sibyll. III, 76 b.

_ 1091 Sifra_ Kedoshim at close; Sifre Deut. 323.

_ 1092 Cuzari_ IV, 23; Maim. _H. Melakim_ XI, 4.

1093 Maim.: Commentary to Eduyoth at close.

1094 Pes. R. XXXIV, p. 158 ref. to Zeph. III, 8. See Friedman’s note.

1095 Zech. IV, 6.

1096 Tos. Sanh. XIII, 2.

1097 P. 374-378.

1098 Isa. LXVI, 22.

1099 Part II, p. 332.

1100 Isa. LXI, 6.

1101 Ex. XIX, 22 f.

1102 Lev. XXI, 6; XXII, 2.

1103 Lev. VIII, 2, 8.

1104 Num. XVIII, 7.

1105 M. K. 28 b.

1106 Ezek. XL-XLVIII.

1107 Deut. X, 16. Comp. Jer. IX, 24.

1108 Gen. XVII, 9.

1109 Lev. XXV, 1-24.

1110 Deut. XIV, 2-11; Lev. XI. Comp. Ezek. XLIV, 31, and Judg. XIII, 4.

1111 Num. XV, 40.

1112 See J. E., art. Pharisees.

1113 II Macc. II, 17.

1114 Aboth. I, 1.

1115 See Perles: _Bousset_, 68, 89.

1116 Aristeas 139-152.

1117 Ned. 20 a.

1118 See Schechter, _Studies_, I, 233 ff. I. Abrahams in J. Q. R. XI, 62; b ff., and Claude Montefiore, J. Q. R. XIII, 161-217.

1119 Lev. XXII, 32.

_ 1120 Sifra Emor._ IX.

_ 1121 Yesode ha Torah_ V. Comp. Lazarus: _Ethics_, 29, 184.

1122 Isa. XLIII, 12.

1123 Pesik. 102 b.

1124 Perles, l. c., 68 f.

1125 Yer. B. M. II, 8 c.

_ 1126 Sifra_ Kedoshim 1.

1127 Mak. 23 b.

1128 Ps. XXIV, 3-4; XV, 1-5.

1129 Deut. XXXIII, 4.

1130 Num. XI, 29.

1131 Jer. XXXI, 34.

1132 Isa. LIV, 13.

1133 Deut. IV, 6.

1134 Isa. XLII, 4.

1135 Isa. II, 3; Micah IV, 2.

1136 See Guedemann: _Das Judenthum_, 67 f.; _Jued. Apologetik_, 12b; Schechter: _Studies_, I, 233 f., and _Aspects_, I, 116 f.

1137 II Kings XXII, 8 f.

1138 Neh. VIII-X.

1139 See Gunkel: _Israel u. Babylonien_; Jeremias: _Moses u. Hammurabi_; H. Grimme: _D. Gesetz Chammurabi’s u. Moses’_; George Cohen: _D. Gesetze Hammurabi’s_; D. M. Mueller: _D. Gesetz Hammurabi’s u. d. mosaische Gesetzgebung_.

1140 See Chapter LIX.

1141 Sota 14 a.

1142 Yer. Kid. IV, 1; 65 c.

_ 1143 Sifra_ Ahare Moth 13.

1144 Deut. VI, 7; XI, 19; XXX, 14; Ex. XIII, 9.

1145 Deut. XXXI, 12.

1146 See Elbogen: _D. Jued. Gottesdienst_, 174 f.

1147 Isa. LI, 4, 7-8.

1148 Ps. XIX, 7-10.

1149 Aboth I, 2.

1150 Mek. Beshallah 45 b, note by Friedman; Yalkut Yithro 286.

1151 B. Sira XXIV, 8-10; comp. Bousset, l. c., 136 f.

1152 See Josephus: _Cont. Apion._ II, 36 f., 39; Aristobulus in Eusebius: Prep. Ev. XIII, 121, 413; _Cuzari_, I, 63 f.; II, 66; comp. Cassel, l. c. ad loc.

1153 Josephus, l. c., I, 22; Gutschmidt: _Kleine Schriften_, IV, 578; Th. Reinach: _Textes Relatifs au Judaism_, 11-13.

1154 J. E., art. Adonai.

1155 Ps. CXV, 11; CXVIII, 4; comp. Bernays: _Ges. Abh._, II, 71; Schuerer, l. c., III, 124 f.

1156 Shab. 88 b.; Ex. R. V, 9; Tanh. Shemoth, ed. Buber, 22; Midr. Teh. Ps. LXVIII, 6; Acts II, 6; Spitta: _Apostelgeschichte_, 27, referring to Philo II, 295.

1157 Sifre Deut. XXXIII, 2; XXVII, 8; Sota 35 b.

1158 Shab., 88 a, b.

1159 Aboth I, 12.

1160 J. E., art. Zealots.

1161 Ber. 61 b.

1162 Weber, l. c., 46-56; he fails completely to grasp this spirit.

1163 Song of Songs, V, 2.

1164 Aboth. III, 21.

1165 Deut. XXXIII, 18. See Gen. R. XCIX, 11.

1166 Gen. L, 20.

1167 See J. E., art. “Commerce”; American Encyclopedia, art. Jewish Commerce; Publ. Am. Hist. Soc. X, 47; Schulman in _Judaean Addresses_, II, 77 ff., and Lecky: _Rationalism in Europe_, II, 272.

1168 See Saadia: _Emunoth_, III, 17, quoted by Schechter: _Aspects_, 105.

1169 Isa. II, 2; Micah IV, 1; see Pesik 144 b; Midr. Teh. Ps. XXXVI, 6; LXXXVII, 3.

1170 Ps. XLIV, 12-25.

1171 Ezek. XXXIX, 23-26.

1172 Lev. XXVI, 40-42.

1173 I Kings VIII, 47-50.

1174 Ps. CXIX, 92.

1175 Pesik. 139 b.

1176 Ezek. XVIII, 2.

1177 Isa. XL, 2.

1178 Job I, 8; II, 3; XLII, 7, 8.

1179 Isa. XLII, 1 f.; XLIX, 1; L, 4; LII, 13-LIII, 12.

1180 See Ibn Ezra, quoting Saadia; Ewald and Giesebrecht, commentaries; Sellin: _Serubabel_, 96 f., 144 f.; also Davidson, l. c., p. 356-398.

1181 Isa. LII, 13-LIII, 12. In LIII, 9, we should read “the evil-doers” instead of “the rich” by a slight amendment of the text.

1182 Isa. L, 6.

1183 Isa. XLII, 4.

1184 Isa. XLIX, 1-6.

1185 Job XLII, 10-17.

1186 The disappointment is especially voiced in Ps. LXXX, 16 f.; LXXIX, 40-46.

1187 See Targum and Abravanel to Isa. LII, 13; comp. Pes. R. XXXVI-XXXVII; Sanh. 98 b.

1188 He is called Taeb “Moses redivivus,” after Deut. XVIII, 18. Merk, E. _Samarit. Fragment ueb. d. Taeb_. See Bousset, l. c., 258; J. E., art. Samaritans.

1189 Suk. 52 a; Jellinek: B. H. III, 141 f; Schuerer, l. c., II, 535.

1190 J. E., art. Messiah.

1191 Contra Celsum I, 155.

1192 See commentaries of Cheyne, Duhm, Giesebrecht, and others.

1193 Isa. L, 8-9.

1194 Comp. Pesik. 131 b; Ex. R. II, 7.

1195 Zech. II, 12. See Geiger: _Urschrift_, 324, as to the Soferic Emendation.

1196 Pesik. 76 a; Eccl. R. III, 19; Lev. R. XXVII, 5.

1197 Yoma 23 a, referring to Jud. V, 31.

1198 See Gressmann: _Urspr. d. israel. u. jued. Eschatologie_,—an instructive work, but full of unsubstantiated assertions, thus failing to do justice to the creative genius of the Jewish prophets.

1199 Isa. XI, 1-8.

1200 Isa. IX, 5; the note in the new Jewish translation takes the words in a different sense.

1201 Jer. XXIII, 5; XXXIII, 15; Zech. III, 8; VI, 12; see Sellin. l. c. Compare Ps. LXXX, 16 f.; LXXXIV, 10; LXXXIX, 39, 52; CXXX, 10; see Ewald’s commentary.

1202 Ezek. XXXVIII-XXXIX; Sibyll. III, 663; J. E., art. Gog u. Magog; Bousset, l. c., 231 f.

1203 For the prince of peace, see, for example, Zech. IX, 9.

1204 See Bousset, l. c., 255-261.

1205 See Targum to Isa. XI, 4, where the older Mss. read Arimalyus, later on corrupted into Armillus. See Bousset, l. c., 589.

1206 Dan. II; VII; IX; see J. E., art. Eschatology.

1207 Sota IX, 15; Enoch XCIX, 4; C, 1; Matt. XXIV, 8; Bousset, l. c., 286.

1208 Mal. III, 23; B. Sira XLVIII, 10 f.; Sibyll. II, 187.

1209 Isa. XXVII, 13; B. Sira XXXVI, 13; Tobit XIII, 13; Enoch XC, 32; II Macc. II, 18; Bousset, l. c., 271.

1210 See Chap. LII.

1211 IV Ezra VIII, 28.

1212 Sanh. 96 f.; J. E., art. Eschatology; Bousset, l. c.

1213 Sanh. 97 a, b, 99.

1214 Midr. Teh. Ps. CXLVI, 4; see Buber’s note.

1215 Ket. 111-112; comp. Irenæus: Adver. Haeres. V, 32.

1216 See Ekah. R. II, 2; J. E., art. Bar Kokba.

1217 Pesik. 144 a, b.

1218 Ber. 34 b.

1219 Sanh. 97 b.

1220 Sanh. 97 a.

1221 Sanh. 98 b.

1222 Commentary to San. X; Yad, H. _Melakim_, XI-XII; _H. Teshubah_ VIII-IX.

1223 Notes of R. A. B. D. to Maimuni.

_ 1224 Ikkarim_, IV, 42.

1225 See Philipson: _The Reform Movement in Judaism_, 246 f.

1226 See Einhorn: Sinai I, 133; Leopold Stein: _Schrift des Lebens_, 320, 336. For the term Messiah comp. Ps. LV, 15; Hab. III, 13; also Ps. XXVIII, 8; LXXXIV, 10; LXXXIX, 39, 52.

1227 See J. E., art. Resurrection.

1228 Deut. XXXII, 39; see Sifre ad loc.

1229 I Sam. II, 6; see Midr. Sh’muel, ad loc.

1230 Isa. XXVI, 19; Dan. XII, 2.

1231 Hosea VI, 1-2; comp. XIII, 14.

1232 Ezek. XXXVII, 1-14.

1233 Isa. XXV, 8.

1234 Isa. XXVI, 19. Instead of “my dead bodies” in the new Bible translation, read “thy dead,” and instead of “light” translate _oroth_, after II Kings IV, 39, “herb,” which means “dew of revival”; the last is also a rabbinic term.

1235 Dan. XII, 2.

1236 See II Macc. VII, 9-36; XII, 43; XIV, 46; Sibyll. II, 47; Midr. Teh. Ps. XVII, 13.

1237 See Joel IV, 2; Erub. 19 a, ref. to Isa. XXXI., 9; Enoch XXVIII, 1.

1238 Isa. LX, 21.

1239 Sanh. X, 1.

1240 Kid. I, 10; Matt. V, 5, ref. to Ps. XXXVII, 11; Enoch V, 7.

1241 Ezek. XXVI, 20.

1242 Isa. XLII, 5.

1243 Keth. 111 a.

1244 Ps. CXVI, 9; Yer. Keth. XII, 35 b; Pesik. R, I, 2 b.

1245 Ber. 15 b; Alphabet d. R. Akiba in Jellinek, B. H. III, 31; Targum Yer. to Ex. XX, 15; I Cor. XV, 52.

1246 Keth. l. c.

1247 Ex. IV, 22.

1248 Isa. XIX, 25.

1249 Isa. XLII, 4; XLV, 23; LI, 5; Zeph. III, 9; Zech. VIII, 22; XIV, 9.

1250 Lev. XX, 26; Deut. XX, 16-18; comp. Gen. R. II, 4; III, 10.

1251 Weber. l. c., 57-79.

1252 Gen. XIV, 13; XXI, 32.

1253 I Kings XX, 31.

1254 Amos I-II; Isa. XXIX-XXXIII; Jer. XXV f.; Hab. I.

1255 Gen. XVIII, 25.

1256 Gen. XX, 3.

1257 Job XXXI.

1258 Kid. 31 a.

1259 Tos. Sanh. XIII, 2; B. B. 10 b.

1260 See Lazarus: _Ethics_, 49 and appendix.

1261 Ex. XXIII, 32.

1262 Deut. VII, 2; XX, 16 f.

1263 Shab. 27 b; Jubil. XXII, 16.

1264 Isa. LX, 12; LXIII, 6; LXVI, 14 f.; Zech. XIV, 2 f.; Joel IV, 9-19; Jer. X, 25; Ps. IX, 16, 18, 20; X, 17.

1265 Tos. Sanh. XIII, 2.

1266 Jonah III-IV.

1267 Isa. LXVI, 19-21.

1268 Zech. IX, 1; Cant. R. VII, 10.

1269 Sanh. 108 a; Sibyll. I, 129 f.

1270 B. B. 15 b; Seder Olam R. XXI.

1271 Mek. Yithro V; Ab. Z. 2 b-3 a.

1272 Deut. IV, 19; XXIX, 25; Jer. X, 16; B. Sira XVIII, 17; comp. Bousset, l. c., 350.

1273 Jubil. XI, 3-5; XIX, 20; Enoch XV; XIX; XCIX, 7; see Bousset, l. c., 350-351.

1274 Yeb. 98 a, ref. to Ezek. XXIII, 20; Ab. Z., l. c. In this sense we must take the Talmudic passage: “Israel are really men, not the heathen,” Yeb. 61 a; B. M. 114 b; B. B. 16 b; whereas the passage, Lev. XVIII, 5, “which man doth to live thereby,” is declared to include all who observe the laws of humanity, _Sifra_ eodem; Midr. Teh. Ps. I, 1-2.

1275 Lazarus, l. c., 49.

1276 Tos. Sanh. XIII, 2.

1277 Yer. R. Sh. I, 57 a.

1278 Ezek. XXVIII, 10; XXXI, 18; XXXII, 19-32. Possibly the prophet in speaking of _arelim_ had in mind the Babylonian _Arallu_, “the nether-world”; see Ex. R. XIX, 5; Gen. R. XL; VIII, 7; Tanh. Lek Leka, ed. Buber, 27.

1279 Tos. Sanh. XIII, 4-5; Rosh ha Shana, 17 a.

1280 B. B. 10 b; A. d. R. N. IV.

1281 Suk. 55 b; Pesik. 193 b; Philo; Vita Mosis, 2 f; De Special; I, 3; II, 104, 227. 238.

_ 1282 Sifra_, Ahare Moth 13.

1283 Gen. R. L; LXV, 16; Ruth R. I, 8; J. E., art. Œnomaos.

1284 J. E. art. Antoninus in the Talmud; Kraus: _Antoninus_.

1285 Ab. Z. 30 a.

1286 Deut. VII, 3; Sanh. 57 a-59 b.

1287 H. Melakim VIII, 9-10.

1288 H. Shemitta we Yobel XIII, 13.

1289 Mal. I. 11.

1290 Ex. XXII, 26; Philo II, 166; Josephus: _Ant._, IV, 8, 10; _Con. Apio._, II, 34; comp. Kohler: “The Halakic Portions in Josephus’ Antiquities,” in H. U. C. Monthly III, 117.

1291 See Meg. 16 a; J. E., art. Aristotle; Neumark, l. c., Index: Aristoteles, Plato, Plotin; comp. Bahya: _Hoboth ha Lebaboth_, and other medieval philosophic works.

1292 Deut. IV, 37.

1293 Ex. XXXIII, 12; Lev. XXVI, 42; Ex. R. XLIV, 7-8; Lev. R. XXXVI, 2-5.

1294 Cant. R. I, 5.

1295 Isa. LIV, 10; Shab. 55 a; comp. S. Hirsch: “The Doctrine of Original Virtue” in Jew. Lit. Annual, 1905; Schechter, l. c., 170 f.

1296 Ex. XXII, 20; XXIII, 9.

1297 Deut. X, 18-19.

1298 Lev. XIV, 22.

1299 Gen. XXIII, 4; Lev. XX, 35. On the term _Ger_ see W. R. Smith: _The Religion of the Semites_, 75 ff.; Bertholet: _Die Stellung d. Israeliten und Juden zu den Fremden_, 28, 178; Schuerer, l. c., III, 150-188; Encyc. Biblica, art. Stranger and Sojourner; Cheyne, _Bampton Lectures_, 1889, p. 429. Commerce between the Phoenicians and Greeks was protected by the Greek god of the stranger (Zeus Xenios); see Ihering: _D. Gastfreundschaft im Alterthum, Deutsche Rundschau_, 1887, showing how the Phoenicians developed the _Ger_ idea in the direction of international commerce, just as the Jews developed it toward international religion; M. J. Kohler: “Right of Asylum” in Am. Law Review, LI, p. 381.

1300 Ex. XX, 10.

1301 Lev. XVI, 29; XVII, 8-15; XVIII, 26; XXIV, 16-29.

1302 Ex. XII, 48; see Yeb., 46 a-47 b; Mas. Gerim I-III. The opinion of Bertholet and Schuerer concerning the semi-proselyte or _Ger Toshab_ is contradicted by both the Book of Jubilees and the Talmudic sources, as will be shown below.

1303 Jer. XVI, 19.

1304 Zech. VIII, 21-23.

1305 Isa. XIV, 1.

1306 Ps. XXII, 30; LXVII, 3; LXVIII, 30 f; LXXXVII, 4 f.

1307 II. Chron. II, 16; XXX, 25.

1308 Ps. CXV, 11; CXVIII, 4; CXXXV, 20; comp. LXVII, 8; CII, 16; Job I, 1; Tobit LXIV, 6; Sibyll. III, 572, 756; Acts X, 2; XXI, 13; V, 26 f.; XVI, 44; XVII, 4; XVIII, 7; Midr. Teh. Ps. XXII, 29; Lev. III, 2; Mek. to Ex. XXII, 20; see Bernays: Ges. Abh., II, 74.

1309 Tos. Ab. Z. IX, 4; Sanh. 56 b-57; Gen. R. XXXIV, 7; Jubil. VII, 20 f.; Sibyll. III, 38, 762. For the thirty commandments, see Yer. Ab. Z. II, 40 c; Midr. Teh. Ps. II. 5; Gen. R. XCVIII, 9; J. Q. R., 1894, p. 259. Comp. also Pseudo-Phocylides in Bernays’ _Ges. Abh._, I, 291 ff.; Seeberg: _D. beiden Wege u. d. Aposteldecret_, p. 25. Klein: _Der aelteste christl. Katechismus_; J. E., art. Commandments.

1310 See Schuerer, l. c., 165, 175; Harnack, _D. Mission u. Ausbreitung d. Christentums_, chapter I.

1311 Ant. XVI, 7.

1312 Gen. R. XXVIII, 5; Cant. R. I, 4; see Matt. XXIII, 15; Jellinek, B. H. VI, Introd., p. XLVI.

1313 II Kings C, 1-15; see LXX to verse 14; Sanh 96 b.

1314 See Sota, 12 b; Sibyll. IV, 164; comp. Gen. R. II, 5; J. E., art. Baptism and Birth, New; Enc. Religion and Ethics, art. Baptism, Jewish.

1315 See J. E., art. Asenath, and the passages quoted there.

1316 Sifre and Targum to Deut. XXIII, 16-19.

1317 Tos. Negaim VI, 2; Mas. Gerim III.

1318 Philo, De Monarchia, I, 7.

1319 Ps, XV, 1-2; see Cheyne’s Commentary.

1320 The article _ha Zedek_ seems to point to Jerusalem, called “the city” or “dwelling place of righteousness” (Zedek). See Isa. I, 21; Jer. XXXI, 23; L, 7. Comp. “Gates of righteousness” (Zedek) for the Temple gates, in Ps. CXVIII, 19, and the ancient legendary hero of Jerusalem, _Malki-Zedek_, Gen. XIV, 18; Josephus, J. W. VI, 10; Epis. Heb. VII, 10; and _Adoni Zedek_, first king of Jerusalem, Josh. X, 3.

1321 Sifre and Targum to Deut. XXXIII, 19.

1322 Singer’s _Prayerb._ p. 48.

1323 See Mek. Mishpatim XVIII; comp. A. d. R. N. XXXVI ref. to Isa. XLIV, 5.

1324 Arak. 29 a.

1325 Vita 25.

1326 J. W. II, 20, 2.

1327 Josephus: Ant. XIII, 9, 1; 11, 3; XVIII, 3, 5; XX, 8, 11; Mek. Bo XV: Beluria (Fulvia or Valeria); Schuerer, III, 176; _Gemeindeverf. v. Juden in Rome_; Graetz: _D. juedisch, Proselyten im Roemerreich_; Radin: _Jews among Greeks and Romans_, p. 389. See also Crooks: _The Jewish Rate in Ancient and Roman History._

1328 Josephus: Ant. XX, 2-4; Yoma III, 10; Yoma 37 a.; Suk. 2 b; B. B. 11 a; Gen. R. XLVI, 8.

1329 Midrash Tadshe in Jellinek: B. H. III, 111; Epstein: Jued. _Alierthumskunde_, XLIII.

1330 See J. E., art. Asenath.

1331 Comp. Sifre Num. 178.

1332 I Chron. IV, 18; Meg. 13 a.

1333 Meg. 15 b.

1334 Philo: De Nobilitate, 6; II, 443.

1335 Ruth II, 12.

1336 Ab. d. R. N., ed. Schechter, 53 f.; Shab. 31 a; Lev. R. II, 8.

1337 See Bertholet, l. c., 285-287.

1338 Ab. d. R. N., l. c.

1339 Mek. to Ex. XVIII, 27.

1340 Gen. R. XXXIX, 14; Yeb. 22 a; comp. Pes. VIII, 8.

1341 Yeb. 46 a; comp. Josephus: Ant. XX, 2-4.

1342 Shab. 31 a.

1343 Lev, R. II, 8.

1344 Gen. R. LXX, 5; B. M. 59 b.

1345 Mekilta, l. c.; comp. Ab. d. R. N. XXXVI, ed. Schechter, 107.

1346 Midr. Teh. Ps. CXLVI, 9; Num. R. VIII, 2.

1347 Prov. VIII, 17; Num. R., l. c.

1348 Schuerer, l. c., III, 4; Radin, l. c.

1349 Yeb. 24 b; Yer. Kid., IV, 65 b.

1350 Apion, II, 10, 3.

1351 Yeb. 47 a; comp. Mas. Gerim I.

1352 See J. E., art. Didache and Klein, l. c.

1353 Git. 56 b; Ab. Z. 10 b; on Clemens see Graetz: H. J. II, 387-389; but see literature in Schuerer, l. c., III, 169.

1354 Git. 56 b-57.

1355 Ex. R. XIX, 4; comp. Midr. Teh. Ps. LXXXVII, 4, ref. to I Sam. II, 36 and Isa. LXVI, 2; comp. Bacher: _Agada d. Palest. Amorder_., III, 45, 363.

1356 Yeb. 47 b; 109 b; Kid. 70 b, ref. Isa. XIV to Lev. XIV, 56.

1357 Ex. R. XIX, 5.

1358 See Bacher, l. c., II, 115-118.

1359 Num. R. VIII, 1.

1360 Gen. R. LXX, 5.

1361 Ab. Z. 3 b.

1362 B. M. 59 b.

1363 Midr. Teh. Ps. XXII, 34; here also a later Haggadist removes the reference to the half-proselytes. See Buber, l. c.; Yer. Meg. I, 72 b.

1364 Num. R. VIII, 10.

1365 Shab. 31 a.

1366 See com. to Ps. LXXXVII, and LXX version.

1367 Yearb. C. C. A. R., 1891, 1892, 1895.

1368 Isa. XXVI, 2.

1369 Philo, De Penitentia, 2.

1370 See J. E., art. Apostasy and Apostates.

1371 See J. E., art. Apologetic and Polemical Literature.

1372 Ber. 28 a; Singer’s _Prayerb._ 48.

1373 Cant. R. I. 6.

1374 Deut. XXV, 3 and Sifre ad loc.; Sanh. 44 a.

_ 1375 Sifra_ Wayikra 2.

1376 Sifre Num. 112; R. H., 17 a; Tos. Sanh. XIII, 5.

1377 Zech. XIV, 8-9.

_ 1378 Cusari_, IV, 23; Maim.: H. Melakim XI, 41; _Responsa_, 58; Nahmanides: _Derashah_, ed. Jellinek, 5; see Rashi and Tosafot to Ab. Z. 2 a, 57 b; Sanh. 63 b.

1379 Solomon ben Adret; _Responsa_, 302; Yore Deah CXLVIII, 12; Jacob Emden, Comm. to Abot. V, 17; comp. Chwolson: _D. Blutanklage_, 64-79.

1380 Isaac ben Sheshet’s _Responsa_, 119.

1381 Yer. Shab. XIV, 14 d; Ab. Z. II, 40 d; Sota, 47 a; Sanh. 103 a; Eccl. R. I, 24-25.

1382 See J. E., art. Christianity; Ebionites; Minim; and comp. the various Church Histories.

1383 See J. E., art. Saul of Tarsus.

1384 Sanh. 97 a.

1385 Lev. XIII, 13: _Kullo happak laben_, instead of _laban_.

1386 Ab. d. R. N. XXXIV; Lev. R. XIII, 4 ref. to Ps. LXXX, 14; Midr. Teh. Ps., l. c.

1387 H. Akkum IX, 4.

1388 Tosaf. Sanh. 63 b; Isserles Sh. Ar. Orah Hayim, 156; comp. J. E. art. Sanhedrin, Napoleonic.

1389 Edom, the name for Rome since the time of the Idumean Herod, became the name for the Church of Rome, while _Yavan_ = Greek was the name given to the Greek Church.

1390 On Ishmael and Edom see Steinschneider: _Polemisch. u. Apologet. Literatur_, 256-273; on Mohammed, eodem, 302-388.

1391 See Wuensche: “Urspr. d. Parabel v. d. drei Ringen” in _Lessing-Mendelssohn Gedenkbuch_, Leipzig, 1879; comp. Steinschneider, l. c., 37, 317, 319; _Hebr. Bibliogr._ IV, 79; XII, 21; Dunlop-Liebrecht: _Gesch. d. Prosadichtung_, p. 221, note to 294 f.

1392 See Schreiner: _D. juengst. Urteile u. d. Judenth._, 3-5.

_ 1393 Shebet Yehudah_, ed. Wiener, p. 107. See Steinschneider: Heb. Bibl., l. c.

1394 Deut. XXXIII, 2; see Steinschneider: “Pol. u. Apol. Lit.,” 317 f.

1395 Tos. Sanh. XIII, 2; Sanh. 105 a; Maimonides: H. Teshubah III, 5.

1396 Matt. III, 2; Luke III, 3; Josephus: Ant. XVIII, 5, 2; see J. E., art. John the Baptist. Perhaps John was identical with Hanan, “the hidden one,” a popular saint called “father” by the people, and believed to be a descendant of Moses, a grandson of Onias the rainmaker, and a rain-invoking saint himself. See Taan. 23 b; Tanh. Waera, ed. Buber, II, 37.

1397 Matt. III, 33; Mark I, 7; Luke III, 21; John I, 29-40.

1398 Matt. IV, 12; XIV, 10.

1399 J. E., art. Christianity; Jesus; New Testament; Simon Kaifa. Among the Gospels, that of Luke has the oldest records, rather than Mark. See also Spitta: _D. Synoptische Grundschrift_.

1400 See J. E., art. John the Baptist.

1401 Matt. XXI, 12, and parallels; comp. Yer. Taan. IV, 8; Tos. Menah. XIII, 21.

1402 Matt. XXVII, 37-42, and parallels.

1403 John XX; the latter part of the Gospel of John belonged originally to Matthew.

1404 Matt. XIV, 24 f.; XVII, 1; see Wellhausen: Comm.

1405 See J. E., art. Ebionites.

1406 See J. E., art. Apostles.

1407 J. E., art. Didache and Didascalia; Klein, l. c.

1408 Acts XV, 5-29; comp. R. Seeberg: _Das Aposteldecret; Didache u. d. Urchristenheit_.

1409 J. E., art. Saul of Tarsus.

1410 Paul’s opposition to the law includes the moral law, and even the Decalogue. See Romans VII-VIII; X, 4; XIV; I Cor. VI, 1-3, 15; VII, 31; VIII; II Cor. III, 3.

1411 See J. E., art. Cross.

1412 Luke VI, 20-49; comp. with Matt. V-VII; XXIII, 15-36. See Claude Montefiore, _The Synoptic Gospels_, I and II; G. Friedlander, _Jewish Sources of the Sermon on the Mount_; Kohler: “D. Naechstenliebe im Judenth.,” _Judaica_, Berlin, 1912.

1413 Matt. V, 17-18.

1414 See J. E., and Enc. Rel. and Ethics, art. Pharisees; Lauterbach, “The Sad. and Phar.,” in _Stud. in Jew. Lit._, Berlin, 1913; Herford: _Pharisaism_; Wuensche: _Neue Beitr. z. Erläuterung d. Evangelien_.

1415 See J. E., art. Mohammed; Islam; and the works of Muir, W. Robertson Smith, Hirschfeld; of Geiger, Weil, Sprenger, von Kremer, Noeldeke, Grimme, Dozy, and above all Goldziher, on the Koran, Mohammed and Islam; also Enc. Religion and Ethics, VIII, 871-907.

1416 See Draper, _Conflict of Religion with Science_; _Intellectual Development of Europe_; Lecky, _History of Rationalism_; Andrew D. White: _Warfare between Religion and Science_; Krauskopf: _Jews and Moors in Spain_.

1417 Zech. XIV, 6-9.

1418 Isa. LXVI, 20.

1419 Isa. XXVIII, 16.

1420 Ex. XIX, 6; Num. XXIII, 9; Deut. VII, 2-6; Isa. LXI, 6; 9; Maim. H. Issure Biah XII, 1; Sh. A. Eben ha Ezer XVI, 1; Einhorn in _Jewish Times_ 1876, against Sam. Hirsch; Samuel Schulman in Y. B. C. C. A. R. 1909, comp. D. Philipson, l. c. Index s. v. Intermarriage; J. E., art. Intermarriage; also Mielziner: _The Jewish Law of Marriage and Divorce_, p. 45-54, where the opinions of L. Philippson, Geiger, Aub, Einhorn and I. M. Wise are quoted.

1421 Lazarus, l. c., § 159.

1422 See Kohler: “Origin a. Function of Ceremonies in Judaism,” in Y. B. C. C. of Am. R., 1907. Rosenau: _Jewish Ceremonies, Institutions a. Customs_, 1912.

1423 See art. Synagogue, in various encyclopedias; Enelow: _The Synagogue in Modern Life_; Schuerer, l. c., II, 429; Bousset, l. c., 197 ff.

1424 See Chapter LVI above; J. E., art. Proselyte.

1425 See J. E., art. Bar Mizwah and Confirmation.

1426 Gen. XVII, 10-14.

1427 Singer’s _Prayerb._, p. 305.

1428 Ex. IV, 25; see commentaries; Ebers: _Ægypten_, B. M. I, 183.

1429 Josephus: Ant. XX, 2,4; Shab. 130 b, 133 b, 156 a; Men. 42 a; Ab. Z. 26 b; comp. Gen. R. XLVI, 9.

1430 Ab. Z. 27 a.

1431 Ex. IV, 25; Josh. V, 2; comp. Tylor: _Early History of Mankind_, 217-222; J. E. and Encyc. of Rel. and Ethics, art. Circumcision; Ploss: _Knabenbeschneidung_, p. 11.

1432 Gen. XVII, 10-14; comp. Deut. X, 16; Jer. IX, 25; Claude Montefiore: Hibbert Lectures, 229, 337.

1433 I Macc. I, 15, 48, 60; Josephus: Ant. XII, 5, 1; Aboth III, 11; Tos. Shab. XV, 9; Yer. Peah I, 16 b; Gen. R. XLVI, 9; Jubil. XV, 26 f.

1434 Yer. Shab. XIX, 6; Yeb. 71 b.

1435 Gen. R. XLVIII, 7; Tanh. Lek Leka, ed. Buber, 27; Singer’s _Prayerb._, 304, after Tos. Ber. VI, 12, 13; Shab. 137 b.

1436 P. d. R. El. XIX.

1437 Ploss: _Geschicht. u. Ethnol. ue. Knabenbeschneidung_, 1844; Encyc. Rel. and Ethics, art. Circumcision.

1438 Zunz: _Ges. Schr._ II, 197; comp. _Rabbin Gutachlen ue. d. Beschneidung_, 1844; Frankel: Zeitsch., 1844, p. 66-67.

1439 See J. E., art. Circumcision; Sam. Cohn: _Gesch. d. Beschneidung b. d. Juden_ (Hebrew), Cracaw, 1903, for the extensive literature.

1440 Philo II, 210; Josephus: Con. Apion. II, 13; Saadia: _Emunoth_, III, 10; Maimonides: _Moreh_, III, 49; Michaelis: _Mosaisches Recht_, IV, 184-186.

1441 Maimonides, l. c., III, 48; Samuel ben Meir to Lev. XI, 3; Michaelis, l. c., IV, 202.

1442 Lev. XI; Deut. XIV, 3-21; Ex. XXII, 30; Lev. VII, 23; XVII, 9 f.; see Kalisch’s: commentary to Lev. vol. II, 2-189; J. E., art. Dietary Laws.

1443 Lev. XX, 24-26, which belongs to Lev. XI, 1-47; comp. Deut. XIV, 3-21.

1444 See Ezek. XLIV, 31; IV, 14; Jud. XIII, 7, 14. The law in Ex. XXII, 30, “Ye shall be holy men unto Me, therefore ye shall not eat any flesh that is torn of beasts in the field,” seems to have been originally only for priests and other holy men.

1445 See _Laws of Manu_, V, 7; 11-20 in _Sacred Books of the East_, XXV, 171 f.; comp. II, 64; XIV, 38-48; 74; 184; _Bundahish_, XIV; S. B. E. V, 47; Chwolson: _Die Szabier_, II, 7; 102; Porphyrius: _De Abstinentia_, IV, 7; Sommer, _Bibl. Abh._ 271-322; J. E., l. c., 599.

1446 Ex. XIX, 6.

1447 Gen. VII, 2, 8.

1448 II Macc. VI, 18; VII, 41.

1449 Aristeas, 144-170.

1450 Sifra to Lev. XX, 26; Tanh. to Lev. XI, 2.

1451 Shab. 17 b; Ab. Z. 36 b, 38 a, 8 a; Sanh. 104 a; P. d. R. El. XXIX.

_ 1452 Moreh_, III, 25; see also Morris Joseph, l. c., 180-189.

1453 For the orthodox view, see S. R. Hirsch: _Horeb_, Chap. LXVIII; M. Friedlander: _The Jewish Religion_, 237; for the reform, Einhorn: _Sinai_, 1859; Kohler: _Jewish Times_, 1872; Geiger: _Ges. Schr._ I, 253 f.

1454 Deut. VI, 8-9; XI, 18-20; Num. XV, 38-39.

1455 Comp. Prov. III, 3; Samuel ben Meir to Ex. XIII, 9.

1456 Ex. XIII, 9 and commentaries.

1457 Stanley: _Hist. of the Jewish Church_, I, 561; Peterman: _Reisen im Orient_, I, 237.

1458 Curtiss: _Ursemitische Religion_, Chap. XX-XXI; Kohler: _Monatsschrift_, 1893, p. 445, note.

1459 Ber. 6 a, 14 b, 23 a, b; Tos. Ber. VII, 25; Midr. Teh. to Ps. VI, 1; Yer. Peah I, 15 d; Targum Song of Songs, VIII, 3; Pes. III b; Schorr: _HeHalutz_, VII, 56-57; Baentsch: Comm. to Num. XV, 37; also Schuerer, G. V. II, 483-486.

1460 Cant. R. III, 11; Sifre Deut. 43; M. K. 16 b.

1461 Kohler, l. c.: comp. Schechter: _Studies_, I, 249; Morris Joseph, l. c., p. 178, where he quotes Maimonides H. Tefillin IV, 25.

1462 See art. Sabbath in various encyclopedias and the Babel-Bibel controversies; Zimmern and Schrader: K. A. T., II, 592 f.; Jastrow: American Journal of Theology, 1898, p. 315-352.

1463 Ex. XX, 8-11; XVI, 23-29; XXXV, 2-3; XXXI, 13; comp. Jer. XVIII, 21-27; Neh. XIII, 15-18.

1464 Deut. V, 12-15; Ex. XXIII, 12; XXXIV, 21; comp. Isa. LVIII, 13.

1465 See Jubilees II, 23-30; L, 6; Geiger, _Zeitsch._, 1868, 116; _Nachgel. Schr._, III, 286 f.; V, 142 f.; Schechter: _Document of a Jewish Sect_, I; XXV; XLVIII-L; Halevi: _The Commandments of the Sabbath for the Falashas_, 1902; Harkavy L. K., II, 69 f., for the Karaites.

1466 Shab. VII, 2, 70 a; Mek. Wayakhel.

1467 Mek. Ki Thisla I, comp. Mark II. 2 f.

1468 Isa. LVIII; Shab. 118 a, b; Mek. Yithro VII; Pes, R. XXIII, p. 121.

1469 II Kings IV, 23.

1470 Philo II, 137, 166, 281, 631.

1471 See Schechter: _Studies_, I, 249 f.; Morris Joseph, l. c., 202-214.

1472 See David Philipson: _Reform Movement in Judaism_, 275-302, 503-508; E. G. Hirsch in J. E., art. Sabbath; Sabbath and Sunday.

1473 See Schaff-Herzog Encyc., art. Sunday.

1474 See I Sam. XX, 5-27, where the two new-moon days are spoken of as approaching, proving the use of the Babylonian month of four weeks of seven days each, and two new-moon days.

1475 II Kings IV, 23; Prov. VII, 20; comp. Ps. LXXXI, 4, _Kese_.

1476 Ex. XX, 11; Gen. II, 2-3.

1477 II Kings IV, 23; Isa. I, 13; LXVI, 23.

1478 Num. XXVIII, 11 f.

1479 Mek. Bo I; Pes. R. XV; P. d. R. El. LI; Sanh. 42 a; Singer’s _Prayerb._, 292.

1480 Isa. XXX, 26; LX, 20.

1481 Ex. XII, 11-27; Deut, XVI, 1; see the commentaries, also Clay Trumbull: _The Threshold Covenant_; Curtiss, l. c.

1482 In Deut. the Passover sacrifice was the first-born of the flock, see Deut. XVI, 2, comp. with Ex. XIII, 2-16, and the celebration took place on the night of the new moon. The Priestly Code observed it on the full moon, with a lamb instead of the first-born sheep or cattle. Ex. XII, 3 f.; Lev, XXIII, 5 (the Holiness Code); Josh. V, 10.

1483 About the watch-night, see Jubilees XLVIII, 5; Pesah. 109 b.

1484 See Einhorn’s _Prayerbook_, 485; Holdheim: _Prediglen_, 1853, II, 189, referring to Jer. XXIII, 7-8; Tos. Ber. I, 12; Ber. 12 b.

1485 Ex. XXIII, 16; XXXIV, 22; Deut. XVI, 9; Lev. XXIII, 10-17.

1486 Ex. R. XXXI, 17, with reference to Ex. XIX, 1; Jubilees VI, 17-21.

1487 See J. E., art. Confirmation.

1488 Deut. XVI, 13; Lev. XXIII, 34-43; comp. I Kings VIII, 65; Ezek. XLV, 23; R. h. Sh. I, 2.

1489 See Ex. XII, 37; XIII, 20; Num. XXXIII, 5, and comp. Mek. Bo 14; _Sifra_ Emor XVII.

1490 Zech. XIV, 16-19; comp. Is. XII, 3; Suk. V, 1-4; Tos. Suk. IV, 1-9; _Piyut_ to the Sukkoth festival.

1491 Suk. I-IV; Talmud and Codes.

1492 Ibn Yarchi: _Manhig_, H. Suk. 53-60; T. O. Ch. DCLXIX; J. E., art. Simhath Torah.

1493 Pesik. 193 b; Suk. 55 b; Philo: De Victimis, I, 2, II, 238-239.

1494 Lev. XXIII, 24-32; comp. Neh. VIII, 1-18.

1495 J. E., art. New Year’s Day; Life, Book of.

1496 R. h. Sh. IV, 6-7; Tos. R. h. Sh. IV, 4-9; R. h. Sh. 27 a; Singer’s _Prayerb._, 247-254, and Abrahams Ann. CXCV, 111 f.; and _Union Prayer Book_, II, 70-75.

1497 Lev. XVI, 2-34; comp. Ezek. XLV, 18-20.

1498 Yoma VI; Kalish’s commentary to Lev. XVI; Taan. IV, 8; comp. Jud. XXI, 21; see Morgenstern in Journal Oriental Soc., 1917, and J.Q.R. 1917, p. 94.

1499 Yoma IV-VI; comp. Lev. R. XXI, 11; V, 1.

1500 Num. XIV, 20; XV, 26.

1501 Lev. XVI, 30; _Sifra_ Ahare VI; Yoma 30 b; Yer. Yoma V, 42 c.

1502 Yoma VIII, 9.

1503 P. d. R. El. XLVI; Taan. 30 b; B. B. 121 a; S. Olam R. VI; T. d. El. Zutta IV; Ex. R. LI, 4. Jubilees XXXIV, 18-19 connects the Day of Atonement with the repentance of Joseph’s brethren.

1504 Yoma, l. c.

1505 Comp. above, Chapter XXXIX.

1506 Josephus J. W. VI, 4, 5; Meg. Taan. V; Taan. IV, 4; Taan. 12 a, 29 ab. J. E., art. Ab, Ninth of; see also Pes. R. XXVI-XXXIII; Pesik. 110 b-148 a.

1507 Zech. IV, 6; J. E., art. Hanukka; Maccabees.

1508 Meg. IV, 5; 18 a, 21 b; J. E., art. Purim; Esther; Sifre to Deut. 296.

1509 Ber. 13 a.

1510 Deut. IV, 6.

1511 See Zunz: _Gottesdienstliche Vortraege_.

1512 Yoma 66 b; comp. R. Eliezer’s other dictum, Sota III, 4.

1513 Num. XII, 2.

1514 See Geiger’s _Zeitschr._, 1836, 1 f., 354; 1839, 333 f.

1515 Graetz, _H. J._ III, 244 f.; L. Loew: _Ges. Sch._ III, 57.

1516 See Landsberg in J. E., art. Confirmation; L. Loew: _Lebensalter_, 17.

1517 See his Introduction.

1518 Comp. Schechter: _Studies_, II, 148 f., 202 f.

1519 Deut. XXIX, 28.

1520 Deut. XXX, 11-14.

1521 Isa. LVI, 7.

1522 Zech. XIV, 9.

_ 1523 Cuzari_, I, 103; II, 12.

1524 Sifre to Deut. VI, 5.

1525 Hab. II, 14.

1526 Singer’s _Prayerb._, 8.

1527 Lev. XIX, 2; comp. on the whole E. G. Hirsch in J. E., art. Ethics.

1528 See Alenu in Singer’s _Prayerb._, 67 f.; _Union Prayerbook_, I, 48, 104 f.

1529 Shab. 119 b.

1530 Deut. XI, 22; Sifre Deut. 49.

1531 Deut. XIII, 5; Sota 14 a; see Schechter: _Aspects_, 200-203.

1532 Aboth. I, 3; IV, 2; E. G. Hirsch in J. E., art Ethics. See Toy: _Judaism and Christianity_, p. 260.

1533 Deut. X, 19.

1534 Micah VI, 8.

1535 Ps. XXIV, 3-4.

1536 See J. E., art. Essenes, Hasidim and Test. Twelve Patriarchs: Iss. V, 2; VII, 6; Dan. V, 3.

1537 Lev. XIX, 14, 32; _Sifra_ ad loc. B. M. 58 b.

1538 Shab. 31 a; comp. J. E., art. Didache and Klein, l. c.

1539 Tanh. Shemini, ed. Buber, § 12; comp. Lauterbach, _Ethics of Halakah_, p. 12.

1540 Aboth. I, 14.

1541 Sanh. IV, 5.

1542 Yer. Kid. IV, 66 d.

1543 Taan. 22 b; Ned. 10 a.

1544 Lev. R. XXXIV, 3, ref. to Prov. XI, 17.

1545 Sanh. 18 a, 19 a.

1546 Keth. V, 5.

1547 Prov. XVI, 32; Shab. 105 b; Ned. 22 b; Sota 4 b; Ber. 43 b.

1548 Ps. LXXXI, 10.

1549 See above, chapter L, par. 6.

1550 Semakot II; R. Eleazar in B. K. 91 b with reference to Gen. IX, 5. Prof. Lauterbach referred me to _Shebet Mussar_, XX, obviously a quotation from some lost Midrash.

1551 Job XLII, 7.

1552 Lev. XXV, 42, 55; Tos. B. K. VII, 5; Kid. 22 d.

1553 Targ. to Lev. XIX, 18; Tobit IV, 15; Philo II, 236.

1554 Ex. XXIII, 4-5; Prov. XXIV, 17; XXV, 21.

1555 Ab. d R. N., ed. Schechter, 53, 60.

1556 Eodem, 64.

1557 Aboth. I, 12.

1558 Philo II, 284 f.

1559 Deut. X, 18-19.

1560 Isa. XXVI, 9.

1561 Isa. XXXIII, 15.

_ 1562 Sifra_ Behar IV; B. M. 58 b.

1563 Tos. B. K. VII, 8; B. M. III, 27; B. B. 88 a-90 b; Makk. 24 a.

1564 Sanh. 24 b.

1565 B. B. 90 b.

1566 Lev. XIX, 36; B. M. 49 a.

1567 Deut. XVI, 20.

_ 1568 Kad ha Kemah_, s. v. _Gezelah_.

1569 Ps. XV, 3.

1570 Pes. 118 a.

1571 Shab. 97 a; Yoma 19 b.

1572 Mek. Mishpatim 82; B. K. 79 b; B. M. 58 b-59 a; Lauterbach l. c. 20-21.

1573 Peah V, 6; Prov. XXIII, 10.

1574 Ex. XXIII, 24.

1575 Tanh. Mishpatim. ed. Buber, 8.

1576 Lev. XXV, 35; Sifra ad loc.

1577 Isa. V, 8.

1578 Amos VIII, 4.

1579 Prov. XI, 26.

1580 Deut. XXI, 1-8.

1581 Sifre ad loc.; Sota IX, 7.

1582 Matt. VI, 25-28, V, 39; comp. Cor. VI, 6-7.

1583 Yeb. 62 a, 63 a.

1584 Prov. XXII, 29; Ned. 49 b.

1585 Ber. 8 a, ref. to Ps. CXXVIII, 2.

1586 Keth. 50 a.

1587 Morris Joseph in _Religious Systems of the World_, 1892, p. 701.

1588 Deut. I, 17; see Schmiedl: _D. Lehre v. Kampf um’s Recht_, 1875.

1589 Ps. XXXVII, 11; Shab. 88 b.

1590 Ex. XXIII, 5; Deut. XXV, 4; Prov. XII, 10; Git. 62 a.

1591 Aboth. I, 12; IV, 4, 12; Taan. 20 b.

1592 Matt. V. 17-30.

1593 Job XXXI, 1; Pes. R. XXIV; Lev. R. XXIII, 12; Ber. 12 b; Nid. 13 a.

1594 Shab. 33 a, referring to Isa. IX, 17; Ben Sira XXIII, 13; Test. Twelve Patriarchs, _passim_.

1595 Deut. XXIII, 14.

1596 Deut. XVI, 11; 14 f.; Shab. 118 a; Pes. R. XXIII; Meg. 16 b; Shab. 30 b; Ber. 31 a; comp. M. Lazarus, l. c., 254-261.

1597 Taan. 22 a.

1598 See Lazarus, l. c., 99.

1599 Ber. 64 a, refer. to Ps. LXXXIV, 8; comp. Lazarus, l. c., p. 280.