[Studies in Judaism: First Series]

Footnotes

1. Subjoined is a List of selected Authorities on the Subject of the Chassidim.—Historical and Bibliographical Works: Graetz (xi. including the polemical literature quoted in the Appendix), Jost, Peter Beer, M. Bodek (סדר הרורות הנרש, Lemberg, 1865), A. Walden (שמ תגרוליב הנדש, Warschau, 1864), Finn (קרוה נאמנה, Wilna, 1860), D. Kahana (אצן אוסל in the periodical השחר, iv.), Zederbaum (כחר כדונה, Odessa, 1868). Essays and Satires: T. Erter (הצפה, Wien, 1858), S. Szantó (Jahrbuch für Israeliten, p. 108-178, 1867), A. Gottlober (in his periodical הברקר אור, iii.), L. Löw (Ben Chananjah, ii.), Rudermann (השחר, vi.), Rapoport (נחלת יחודה, Lemberg, 1873, p. 10), Fröhlich (המדרין, Warschau, 1876, p. 63 seq.), S. Maimon (Autobiographie, Berlin, 1792). Compare also the Hebrew novels by P. Smolensky, L. Gordon, M. Brandstätter, A. Gottlober and B. Horowitz (German). Occasional references to the liturgy or the system of the Chassidim in the “Responses” of R. Ezechiel Landau, Moses Sopher, E. Flekeles and T. Steinhart, and in the works of Israel Samostsch, Salomon Chelma and Chayim Walosin. Compare also Zunz (Gottesdienstliche Vorträge, p. 477) and L. Löw (Mannheimer Album, Wien, 1874), Senior Sachs (התחיה, i. 61) and B. L. Zeitlin (הות קשה, Paris, 1846). The best book on the whole subject is E. Zweifel’s work שלום צל ישראל (Zitomyr 1868, three parts), which I strongly recommend to students. The books written by the Chassidim would amount to more than 200. They are catalogued by Bodek and Walden. I shall only draw the attention of the student to the works of Beer, Salomon Ladier, and Mendel Witipsker on one side, who developed the theory of the Immanence, and those of Nachman Braslaw and Melech Liezensker, who, on the other hand, carried the theory of Zaddikism to its utmost consequences. The student will find a fair collection of sayings and sentences arranged according to theological subjects in the books ררך המידים and לשן חכמים (Anon., Lemberg, 1876).

2. חסידים, “pious ones” (Ps. xxxvii. 28, lxx. 2, etc.). The reader is probably acquainted with the term from the Maccabean history (1 Macc. ii. 42, vii. 13), in which the strict party, opposed to all Hellenistic influence, are called “Assideans” [R.V. “Hasidaeans”], Gr. Ἁσιδαῖοι.

3. בעל שם, “The Master of the Name,” a term usually applied to exorcists, who cast out devils and performed other miracles through adjuration by the name of God (or angels). The unbelieving Rabbis maintained indeed that in his exorcisms Baalshem employed “impure names” (of devils), whilst the Chassidim, on the other hand, declared that their Master never used “names” at all, his miracles being performed by the divine in Baalshem to which all nature owes obedience. Occasionally the Chassidim call him בעל שם תוב (The Man of Good Name), in allusion to Eccles. vii. 1, shortened by some into Besht.

4. בית המדרש—“House of Research” or of “study” (of the Law), but in which also divine service is held thrice a day.

5. תלמיד הכם—“Disciple of the Wise,” the usual title of a scholar or student.

6. A Jewish sect, so called after their founder Jacob Leibovicz Frank, who was himself one of the apostles of the pseudo-Messiah Shabbethai Tsebi of Smyrna in Turkey. Among his other doctrines he taught also a sort of Trinity, consisting of the Holy Ancient One, the Holy King or the Messiah, and a feminine person in the Godhead, in which he, like his master, represented the Second Person. The sect ultimately abolished the Law, and, after many controversies with the Rabbinic Jews, went over to Catholicism, the dominant religion in Poland, by which they were soon absorbed. Eybeschütz, chief Rabbi of Prague and Hamburg, was suspected by Emden to be a secret adherent of Shabbethai Tsebi, which was tantamount to apostasy from Judaism. Eybeschütz protested. The litigants excommunicated each other, and the Rabbis divided into two camps, taking sides either with Emden or with his antagonist.

7. The works of Maimonides or Moses b. Maimon (1135-1204) are too many to be enumerated here. The most important are the Guide of the Perplexed (מורה נבוכום) and his Compendium of the Law (משנה הורה). Judah Hallevi or Abul Hassan flourished in the first half of the twelfth century. He is well known as a poet by his Divan and as a deep religious thinker by his Cusari. The former contains also many songs of a secular nature. Isaac Alfasi (died 1103) is best known by his Compendium of the Talmud, which was so greatly admired by his contemporaries that they declared it could never have been composed “without the aid of the Holy Spirit.” R. Solomon b. Isaac, also called by his initials Rashi (1040-1105), is well known by his commentaries on the Bible and the Talmud.

8. רבי רבינו.

9. ספר, Sepher.

10. The Hebrew word is פלפול, meaning subtle discussion and sharp distinction. The word is closely related to פלפל or פלפלא, which means “pepper” or “seasoning.”

11. מחרם שיף = R. Meir Shiff, whose novellæ on the Talmud are of a very subtle kind, and were very popular with the students of this work.

12. המוראים—תנאים, “The Repeaters,” and “The Interpreters.” The sayings and statements of the former are embodied in the Mishnah, a work compiled by R. Judah the Saint about 220 a.c., and covering a period of about 250 years (30 b.c.-220 a.c.). The latter occupied themselves mainly with the interpretation of the Mishnah, and their discussions and controversies are incorporated in the Talmud of Jerusalem and that of Babylon, and extend over the period from 220-500 a.c. The Talmud of Jerusalem is mostly the product of the schools of Palestine. The Talmud of Babylon is a growth of that country. The authorities of this latter Talmud being far away from the place where the first great Rabbis lived and laboured, their traditions are naturally not so historically reliable as those of the Talmud of Jerusalem. The authorities of Palestine were also simpler in their method of interpretation. These again are followed by the Babylonian schools of new interpreters (of the Talmud).

13. שדין יהודאין, an expression that goes back as far as to the Zohar.

14. זוהר, “Brightness.” Cf. Dan. xii. 3,—the authors of “The Brightness” pretending to be the Maskilim or “Wise Ones” mentioned in this verse.

15. שפלות.

16. שמחה.

17. התלהבות.

18. צדיק, pl. צדיקים.

19. R. Johanan b. Zaccai was a contemporary of the Apostles, and died about 110 a.d. He belonged to the peace party in opposition to the Zealots, and obtained permission from the Roman government to establish the school of Jamnia, which, after the destruction of the Temple, became the centre of Jewish religious life.

20. R. Saadiah Gaon was born in Egypt in 892, and died as the head of the school of Sura in Babylon in 942. He is known by his translations of and commentaries on the Bible, and many other works, especially his philosophical treatise Creeds and Opinions. He was also a great controversialist. Most of his polemical writings are directed against the Caraites (קראים) or “Scripturalists,” a Jewish sect founded by Anan in the eighth century. They protested against the Oral Law, and denied Tradition. On the title “Gaon,” see note 1 to Elijah Wilna.

21. מורה נבוכים, Moreh Nebuchim, generally considered to be the greatest philosophical work by any Jewish thinker.

22. R. Abraham Ibn Ezra, who spent some time in London, died about 1161. He is best known by his commentaries on the Bible. He was the first writer who doubted the unity of the book of Isaiah.

23. תלמיד חבר.

24. עיר מלאת הכמים וסופרים, meaning “sages” and “scribes,” but used by later writers in the sense given in the text.

25. בכורים, dealing with the laws relating to the firstfruits which were brought to the temple (Ex. xxiii. 19). The processions formed by the pilgrims are very vividly described after the said tractate by Delitzsch in his Iris, p. 190 sq. (English ed.). See also by the same author, Jüdisches Handwerkerleben zur Zeit Jesu, p. 66 seq.

26. תענית, “Fast,” or תעניות, “Fasts.”

27. סדר נזיקין, “Order of Damages,” treating of the civil law of the Jews, the procedure of courts of justice, and kindred subjects. This Order also includes the tractate אבות, Aboth or “Sayings of the Fathers,” which is very important for the study of Rabbinic doctrine and ethics.

28. סדר תהרות, “Order of Purities,” dealing with the laws regarding Levitical purity.

29. ספרא (or הורת כהנים), ספרי, מכילתא. These three works form the oldest Rabbinic commentary on Exodus, Leviticus, Numbers, and Deuteronomy. The authorities cited in these commentaries all belong to the period of the Tannaim. See above, note 12 to the Chassidim. Constituting as they do, to a certain extent, one of the sources used by the Gemara, they are naturally indispensable for a scientific study of the Talmud.

30. הצפה, “Hatsophe,” a spirited satire against the orthodox and especially against the then prevailing belief in the transmigration of souls taught by the mystical schools. The book is written in the purest biblical Hebrew.

31. מורה נבוכי הזמן.

32. מדרש, pl. מדרשים (Midrashim), “Research,” “Researches,” a name usually applied to the homiletical part of the Rabbinic literature. The most important collection of this kind is the Midrash Rabbah to the Pentateuch. The usual way of quoting it is Genesis Rabbah, Exodus Rabbah, and so on.

33. See above, note 12 to the Chassidim. [Transcriber’s Note: Footnote on the Tannaim and Amoraim.]

34. מינים, “Heretics,” applied to the first Christians, and more so to certain Gnostic sects.

35. הלכה למשה מפיני, see below and note. [Transcriber’s Note: The footnote on “laws given to Moses on Sinai.”]

36. הגדה or אגדה—הלכה, “rule,” “method,”—“narrative.” The former deals with the legal side of the Scriptures, and is thus more of a juristic nature; the latter represents a collection of homilies having mostly as their text the historical and exhortatory parts of the Bible, and is thus more of an edifying character. The theological side of Judaism, as well as its ideal aspirations and Messianic hopes, find their expression in the Agadah. The two words are also used as adjectives, as Halachic (legalistic, juristic, and obligatory) and Agadic (poetic, edifying, and hyperbolic).

37. ערך מלין, a sort of encyclopædia to the Talmud, of which only the first letter appeared.

38. Menahem Azariah de Rossi, an Italian Jew who flourished in the first half of the sixteenth century. His great work, מאור עינים, Meor Enayim, “Light of the Eyes,” is the first attempt made by a Jew to submit the statements of the Talmud to a critical examination, and to question the value of tradition in its historical records.

39. פרקי דריי אליעזר.

40. Italian Jews of the fifteenth and seventeenth centuries. The one, Elijah Delmedigo, wrote an Examination of Religion, whilst his grandson, Joseph Solomon Delmedigo, wrote various pamphlets of a deeply sceptical character. See Geiger’s Introduction to his Melo Chofnayim (Berlin, 1840).

41. גאון, “The Great One.” The authorities of the Babylonian schools after the sixth century were also called the Gaonim (גאונים), “[their] Eminences.” The title was also given afterwards to great Rabbis distinguished for their learning.

42. R. Joseph Caro (1488-1575) lived in Safed. The title of his code is שלחן ערוך, Prepared Table. This is a code of the Oral Law compiled from the Rabbinic literature.

43. קדיה נאמנה, containing an account of the Jewish worthies of that city.

44. עלית אלירו.

45. A famous mystic of the sixteenth century, from Safed, who was the more admired the less his pupils understood him.

46. Hai was the last of the authorities called Gaon. With his death (1038) the schools of Babylon fell into decay and soon disappeared.

47. חגיגה, treating of the voluntary offerings brought by the pilgrims to Jerusalem.

48. גמרה, “Perfection or Supplementary Explanations.” By this is understood the interpretation given to the Mishnah by the schools in Palestine and Babylon. See above, note 12 to the Chassidim. [Transcriber’s Note: Footnote on the Tannaim and Amoraim.]

49. See Dean Church’s St. Anselm, from which this story is taken.

50. תוספתה, “Addition” (to the Mishnah), but also containing only the sayings and discussions of the period of the Tannaim.

51. סדר עולם, “Order of the World,” dealing with the Chronology of the Bible, and dating from about the end of the second century.

52. These “Minor Tractates” include, among others, treatises on proselytes, on the laws concerning funerals, the writing of the Law, and the like. Others are more of an edifying nature, treating of good manners, conduct, etc.

53. פבלת נלות.

54. שמונה עשרה, “Eighteen.” They are recited thrice a day, and form the original germ of the prayers, from which a very rich liturgy developed in the course of time.

55. The titles of the old authorities from 70 b.c. to 500 a.c. See above, note 12 to the Chassidim. [Transcriber’s Note: Footnote on the Tannaim and Amoraim.]

56. אב בית דין, נשיא, “Prince,” or “Patriarch,” religious head, of the Jews (not political), and “Father (or president) of the Court of Justice.”

57. מנחות, זבחים, “Sacrifices,” “Offerings.” They treat of the laws relating to sacrifices and meal-offerings.

58. בלאים, the laws relating to diverse seeds and garments of diverse sorts. Cf. Deut. xxii. 9-11.

59. מגיד, “Teller,” a sort of travelling preacher.

60. לולב, “palm branch.” Cf. Lev. xxiii. 40.

61. ישיבה, “High School,” or “Academy,” in which the Rabbinic literature is studied.

62. ישיבה עץ חיים.

63. סמבטיון, a mythical river which is supposed to stop its course on Sabbath.

64. בחורים, sing. בחור, “Young man,” by which term the Jews usually understand the alumni of their Talmudical schools.

65. Levi b. Gershom (1286-1344) is generally regarded as the greatest successor of Maimonides. Besides his rationalistic commentaries on the Bible, he wrote various treatises on metaphysics, mathematics, astronomy, medicine, etc.

66. בחינת עולם.

67. In Steinschneider’s Catalogue of the Bodleian Library, under the name of Moses Nachmanides, pp. 1947-1965, all the works which are ascribed to this author are put together, and also discussed as to their authenticity. There are only to be added the new edition of the Derasha by Jellinek (Vienna, 1872), in which the variants from Schorr’s MS. (החלוץ, viii. 162) are already incorporated; a new edition of the זיכות, and the commentary to Is. lii.-liii. by Steinschneider (Berlin, 1860); a Sermon for the New Year, ed. by H. Berliner (Libanon, v. 564); and another Sermon at a wedding (?), ed. by Schorr (Hechalus, xii. 3). For the literature on Nachmanides, besides the references given by Steinschneider, in his Catalogue, and the Addenda, p. cxviii. (cf. also the pedigree in the Catalogue 2305), see also Graetz, Geschichte, vii., pp. 112-143, and p. 147 seq.; Michael, אור החיים, No. 1125, and Weiss, דור דור ודערקיו, v. 4 seq.; Perles’ Monatsschrift, 1860, p. 175; Zomber, ibid. 421; and Z. Frankel, ibid. 1868, p. 449, and The Jewish Quarterly Review, iv. 245 seq. For Nachmanides’ disputation we have to add M. Loeb in the Révue des Études Juives, xv. 1 seq., and xviii. 52 (about Abner), and Dr. Neubauer’s Essay on Jewish Controversy in the Expositor, vol. vii. (third series), p. 98 seq., with the references given there. See also his article on the Bahir and the Zohar in The Jewish Quarterly Review, iv. 357. With regard to Nachmanides’ mystical system see the references to S. Sachs (whose remarks are most suggestive), Krochmal, and Jellinek in Steinschneider, col. 1949 and 1964, Perles’ Monatsschrift, 1858, p. 83 seq., and Steinschneider in the Heb. Bibliographie, i. 34. See also Professor Kaufmann’s Die Geschichte der Attributenlehre, and the references given in the index under this name. The Novellæ by his son R. Nachman, alluded to in the text, are in the University Library, Cambridge (Add. 1187, 2). The פץ הנאולה is extant in the British Museum, MS. Add. 26,894, and the passage quoted by De Rossi is to be found on p. 163b, but a few words are erased by the censor. As to the poem given at the end of this paper, see Zunz, Synagogale Poesie, p. 478; Landshut, Amude ha-Abodah s.v., the references in Sachs’ Religiöse Poesie der Juden, and Luzzatto in the Ozar Nechmad, ii. 27. Compare also Professor Cheyne’s The Origin of the Psalter, p. 421.

68. New Year’s Day, on the first of Tishri. It is in autumn.

69. A famous Rabbi of the fifteenth century, known by his various casuistical and philosophical works.

70. Chiefly known through his controversial writings against the adherents of the pseudo-Messiah Shabbethai Tsebi. He was for some time the Rabbi of the Portuguese congregation in London.

71. The main objections of the opponents of Maimonides were directed against his rationalistic notions of Revelation, and his allegorising interpretation of the Scriptures, which amounted in some places to a denial of miracles. He was also suspected of having denied bodily resurrection. A history of Jewish rationalism is still a desideratum. I am certain that it would prove at least as interesting as Reuter’s Geschichte der religiösen Aufklärung im Mittelalter (Berlin, 1845-60).

72. רבינו משה.

73. אגדות, “Homilies.” See above note.

74. קץ הנאולה, “The end of the Redemption,” that is the time when the advent of the Messiah is to be expected.

75. This patriarch is famous in Jewish legend for his hospitality. See Beer’s Leben Abrahams, pp. 37 and 56.

76. This is the quorum necessary to form a congregation (עדת) for the purpose of holding divine service.

77. By Zobah, or Aram Zobah, the Jews of the Middle Ages usually understood Aleppo. See Benjamin of Tudela’s Itinerary, i. 88, ii. 124 (London and Berlin, 1840-41).

78. See below where a full translation of the letter is given.

79. הלכות גדולות, a compendium of the Law, dating from the ninth century, by R. Simon Caro.

80. R. Simlai flourished in Palestine in the third century. He is best known as an Agadic teacher and a great controversialist. According to him, 613 commandments were given to Moses on Mount Sinai, of which 365 are prohibitive laws, whilst the remaining 248 are positive injunctions.

81. שער הנמול, “Treatise on Reward (and Punishment).”

82. עלם הבא.

83. Ps. cix. 4; ואנ תפלה.

84. אצילות.

85. נפש חיח.

86. ידיעה, “Knowledge,” “Foreknowledge,” “Omniscience.”

87. בכוד, שבינה.

88. סגולה. See Exod. xix. 5.

89. חקים.

90. קרב, קרבן.

91. According to a Jewish tradition (the date of which is uncertain) the advent of the Messiah, the Son of David, will be preceded by that of the Messiah, the Son of Joseph. The latter will perish in the battle against Gog and Magog (the Antichrist of Jewish literature), but will soon be brought back to life on the appearance of the former. Cf. G. H. Dalman’s Der leidende und der sterbende Messias der Synagoge (Berlin, 1881).

92. בראשית, “In the beginning,” Gen. i. 1.

93. מאין; Job xxvii. 12.

94. Chagigah 14b. The activity of these four Rabbis falls chiefly in the second century. R. Akiba died as a martyr in the Hadrianic persecution (about 130). Elisha b. Abuyah, the apostate, was usually called אחר, Acher, “the other one.”

95. The former lived in the twelfth, the latter in the sixteenth, century. They are both known for their hostility to philosophy.

96. Bachya wrote in the eleventh century a famous book called חובות חלבבות, The Duties of the Heart. For the others see above notes. They all belong to the rationalistic school.

97. A younger contemporary of Maimonides, who translated the Guide from Arabic into Hebrew.

98. ספר המשקל. See above, R. Moses Cordovora, the author of the סררם, lived in Safed in the sixteenth century. For R. Isaac Loria, the author of the עץ החיים, see above, note 5 to Elijah Wilna.

99. שושן סודות.

100. סשר הבהיר, a forgery by a Provençal Jew of the thirteenth century, who attributed it to a Rabbi of the first century.

101. This hymn is now incorporated in her excellent little book, Songs of Zion, pp. 13-15.

102. זהוב, a gold piece. The country and the date of the writer not being certain, it is impossible to determine the value of this coin.

103. The lawfulness of eating this fish (= sturgeon?) was contested for many centuries, and the controversy still continues.

104. פשוט, a smaller coin than the Zehub.

105. שמע, “Hear,” the verses from Deut. vi. 4-9, xi. 13-21, and Num. xv. 37-41, recited twice a day by the Jews.

106. Sabbath, 30b.

107. מנהג, pl. מנהגים (Minhagim), applied usually to those ritual customs and ceremonies for which there is no distinct authority in the Scriptures or even in the Talmud.

108. Jerusalem, in Mendelssohn’s Sämmtliche Werke (Vienna, 1838), especially from p. 264 onwards, and a letter by him published in Frankel-Graetz’s Monatsschrift, 1859, p. 173. For Mendelssohn’s position, see Graetz’s Geschichte, xi. 86 seq., especially p. 88 and note 1; Kayserling, Leben und Werke of M., 2d ed., p. 394; Steinheim, Moses Mendelssohn (Hamburg, 1840), p. 30 seq.; Holdheim, Moses Mendelssohn (Berlin, 1859), p. 18 seq.; Leopold Löw’s pamphlet, Jüdische Dogmen (Pesth, 1871).

109. See the Commentaries on Maimonides’ סשר המצות, especially R. Simeon Duran’s זוהר הרקיע; cf. also ancient and modern commentaries on Exod. xx. 2.

110. See Siphra (ed. Weiss), pp. 86b, 93b.

111. Baba Bathra, 14b; cf. Fürst’s Kanon, p. 15.

112. See Sanhedrin, 38b, and Pseudo-Jonathan to Gen. iv. 8.

113. Mechilta, 33b.

114. אפיקורוס, Lat. Epicurus.

115. See Mishnah, Sanhedrin, x. e, § 1, and Talmud, ibid. 90a and b, and Rabbinowicz’s Variae Lectiones, ix. p. 247 notes. Besides the ordinary commentaries on the Talmud, account must also be taken of the remarks of Crescas, Duran, Albo, and Abarbanel on the subject. Cf. also Kämpf in the Monatsschrift (1863), p. 144 seq.; Oppenheim, ibid. (1864), p. 144; Friedmann in the Beth Talmud, i. p. 210 seq. See also Talmudical Dictionaries, s.v. אפיקורום. The explanation I have adopted agrees partly with Friedmann’s and partly with Oppenheim’s views.

116. Sayings of the Fathers, iii. § 9, and iv. § 22.

117. See אדרת אליהו (Jovslow, 1835), p. 48. In my exposition of the dogmas of the Caraites I have mainly followed the late Dr. Frankl’s article “Karaiten” in Ersch u. Gruber’s Encyclopädie (sec. ii. vol. xxxvi. pp. 12-18). See also his Ein mutazilitischer Kalam and his Beiträge zur Literaturgeschichte der Karäer (Berlin, 1887) on Bashazi. Cf. also Jost’s Geschichte, ii. c. 13.

118. Kairowan was one of the greatest centres of Jewish learning in North Africa during that period.

119. See, however, Professor D. Kaufmann’s note in the Jewish Quarterly Review, i. p. 441. From this it would seem that the creed of R. Judah Hallevi may be formulated in the following articles:—The conviction of the existence of God, of His eternity, of His guidance of our fathers, of the Divine Origin of the Law, and of the proof of all this, the pledge or token of its truth, the exodus from Egypt.

120. אמונה רמה, Emunah Ramah, pp. 44 and 69; cf. Gulmann, Monatsschrift, 1878, p. 304.

121. For the various translations of the Thirteen Articles which were originally composed in Arabic, see Steinschneider, Cat. Bodl. col. 1887. Cf. Rosin, Ethik des Maimonides, p. 30; Weiss, Beth Talmud, i. p. 330, and Ben Chananjah, 1863, p. 942, and 1864, pp. 648 and 697, and Landshut, עמודי העבודה, p. 231.

122. מנחת קנאות. See pp. 1-16.

123. See Hammaskir, viii. pp. 63 and 103.

124. See Steinschneider, Cat. München, No. 210.

125. See the Collection דברי הבמימ, by Ashkenazi, pp. 56b seq.

126. See Albo, c. iii. Probably identical with the author mentioned by Duran, 13b.

127. ספר נצחון, “Sepher Nizzachon.”

128. See אור ה (ed. Johannisburg), preface, and pp. 20a, 44b, 59b, and elsewhere. The style of this author is very obscure. Cf. Joel’s pamphlet on this author (Breslau, 1874).

129. See the first pages of the מגן (Leghorn, 1758), and his משסם, pp. 13 seq.

130. עקרים, Ikkarim, “Fundamentals.”

131. See Ikkarim, i. c. 23, and Maimonides’ Commentary on the Mishnah (end of tractate Maccoth). On Albo compare Schlesinger’s Introduction and notes to the Ikkarim, Joel’s pamphlet, p. 82; Paulus, Monatsschrift, 1874, p. 463, and Brüll’s Jahrb. iv. p. 52.

132. I know his work from a MS. in the British Museum, Orient. 39.

133. דרך אמונה, Derech Emunah. Cf. Steinschneider, Monatsschrift, 1883, p. 79 seq.

134. See עקידת יצחק, gate 55.

135. See his ימוד האמונה and מאמר האחרות.

136. ראש אמנה.

137. See בהיגת הדת, ed. Reggio, p. 28.

138. See מעשה מבית (Venice, 1707), 16a and 23a. His language is very vague.

139. See the Collection by Ashkenazi (as above, note 18), p. 29b.

140. See his בשמים ראש, p. 331.

141. See Weiss’s admirable monograph on Maimonides, published in the Beth Talmud, i.

142. The Hebrew title of the work is דור דור ורורשיו.

143. That is, vows of an ascetic nature (not vows or oaths enforced by a court of justice), which the tribunal could annul when there was sufficient reason for it.

144. The ten Rabbis who are named as the bearers of tradition during the period between 170 and 30 b.c. The “pair” in each case is supposed to have consisted of the president and the vice-president of the Sanhedrin for the time being. See, however, Kuenen, Gesammelte Schriften, p. 49 seq.

145. דרשנים גדולים.

146. הלכות למשה מסיני. They amount, in the whole of Rabbinic literature, to about forty, of which more than ten concern the preparation of the phylacteries, whilst others relate to the libations of water at the Feast of Tabernacles and similar subjects.

147. This is the time when the school of R. Johanan b. Zaccai began its activity. Others place the Tannaitic age in Hillel’s time (30 b.c.).

148. בת קרל.

149. בית דין, lit. “Court of Justice,” as above, note 16 to Elijah Wilna, but it means also a sort of permanent Synod, in which of course justice was also administered as a part of religion.

150. עדיות, “Evidences given by Witnesses.” The tractate consists mostly of a number of laws attested by various Rabbis as having come down to them as old traditions.

151. The family of Hillel, which was supposed to be descended from the house of David, supplied the Jews with patriarchs for many generations. Gamaliel II. flourished about 120 a.c., whilst Simon b. Gamaliel’s activity as Patriarch falls about 160 a.c.

152. שמכות, Semachoth. It is a euphemistic title, the tractate dealing with the laws relating to funeral ceremonies and mourning.

153. מבוראי, “Elucidators” or “Explainers.” The heads of the schools in Babylon during the fifth and sixth centuries were so designated.

154. The Rabbinic Jews of the dispersion add one day to each festival, and thus celebrate the Passover eight days, the Feast of Weeks two days, etc. The custom arose out of the uncertainty about the first day of the month, the prerogative of fixing the New Moon resting with the great Beth Din in Palestine, which had not always the means of communicating in time the evidence given before them that the New Moon had been seen by qualified witnesses. The prerogative was abolished in the fourth century, and the calendar fixed for all future time, but the additional day is still kept by the Rabbinic Jews as the “Custom of their Fathers.”

155. שיעור קומה, היכלות, “Chambers (of Heaven)” and the “Measure of the Stature,” mystical works in which occasionally gross anthropomorphisms are to be found. Their authorship is unknown.

156. Sabbath, 55a.

157. Sayings of the Fathers (ed. C. Taylor), v. 12-15. See also Sabbath, 32 seq., and Mechilta (ed. Friedman), 95b. Arachin, 16a.

158. See Mechilta, 25a, 32b. Gen. Rabbah, ch. 48, and Tossephta Sotah, iv. 7, and parallels.

159. Taanith, 21a.

160. Sayings of the Fathers, iv. 5.

161. Baba Bathra, 9b.

162. Yoma, 39a.

163. Berachoth, 33a.

164. Sabbath, 13b.

165. Berachoth, 7a.

166. See Mechilta, 68b, and parallels. Siphra, 112b. Pessikta of R. Kahana, 167b. Cp. Sanhedrin, 44a.

167. Aboth de R. Nathan, 40a, 59b, and 62b.

168. Baba Bathra, 10a.

169. Eccles. Rabbah, ix. 7.

170. 5a.

171. 7b.

172. See Mechilta, 95b, and parallels.

173. See Kiddushin, 40b. Mechilta, 63b. Lev. Rabbah, iv.

174. See Sabbath, 54a.

175. Exodus Rabbah, c. 35, and parallels.

176. See Negaim, ii. 1.

177. Exod. Rabbah, c. 46.

178. Taanith, 11a.

179. See Berachoth, 5a.

180. Tanchuma, כי תצא, § 2. Cp. Mechilta, 72b.

181. Siphré, 73b, and parallels.

182. Taanith, 8a.

183. Arachin, 16b.

184. Sayings of the Fathers, iv. 15.

185. See Chagigah, 5a.

186. Sabbath, 55a.

187. Menachoth, 29b.

188. Taanith, 25a.

189. Gen. Rabbah, xxvii.; Pessikta, 136b; Sanhedrin, vi. 5; Berachoth, 7a.

190. Sayings of the Fathers, i. 3, p. 27, ed. Taylor. See also note 8.

191. Abodah Zarah, 19a; Siphré, 79b.

192. Berachoth, 58b.

193. See Exod. R., 30, and parallels.

194. See ראשית חבמה, i. 9.

195. See רמתים נמים, 33b.

196. See Sabbath, 55b, and Siphra, 27a.

197. Judaism and Christianity, a Sketch of the Progress of Thought from Old Testament to New Testament, by C. H. Toy, Professor in Harvard University. London, 1890.

198. See Pessikta of R. Kahana, 61b, and parallels, and Erubin, 13b.

199. Tal. Jer., Sabbath, 5b.

200. מטטרון, the name of an angel, already found in the Talmud, but playing a more important part in the Book of Chambers, where he is identified with Enoch. The etymology of the word is doubtful, some authors considering it to be of Persian origin (Mithra); others again deriving it from the Greek μετὰ τύραννον, or μετὰ θρόνον.

201. ספירות.

202. מימרא, “The Word,” sometimes substituted for God. See J. Levy’s Chaldäisches Wörterbuch, s.v.

203. בחר, אדם קדמון

204. Mechilta, 104a.

205. See Tal. Jer., Yoma, 45b. Cf. Maimonides, Mishneh Torah, הלבות שבת פב הג.

206. Tosephta Berackoth, iii. 7.

207. Sabbath, 10b. The name of the Rabbi is not given, but the fact that R. Simeon b. Gamaliel (160 a.c.) already refers to this interpretation makes it clear that its anonymous author must have lived at least a generation before.

208. כום של קדוש.

209. See Midrash to the Psalms xcii. and Deut. Rabbah iii. The Rabbis perceived in the words וקראת לשבת עננ (Isa. lviii. 13), a command to make the Sabbath a day of pleasure, whilst the word הסצף was understood by them to mean “needs,” “wants,” or “business” (not “pleasure”). Cf. Sabbath, 113a and b.

210. See Gen. Rabbah, xi. (and parallels), and Sabbath, 119a.

211. See Maaseh Torah (ed. Schönblum) and Deut. Rabbah, i.

212. Sabbath, 25b and 119a.

213. Betsah, 16a. Cf. Baer’s notes in his Prayer-Book, p. 203 seq.

214. See Sabbath, 119b, and Gen. Rabbah, xi.

215. See Sabbath, 10b, and Gen. Rabbah, ibid.

216. תפלין.

217. Nazir, 23b.

218. אור זרוה by R. Isaac b. Moses of Vienna (thirteenth century), mostly on legal subjects.

219. יוחסין, Yuchasin.

220. מכלל, Miklal.

221. זרעים, מועד, the former treating of the agricultural laws of the Bible, the latter of those relating to the Sabbath, Passover, and other festivals.

222. מחזר, “Cycle,” containing the liturgy for the festivals.

223. Since then edited by the Mekize Nirdamim.

224. Eve of the last day of the Feast of Tabernacles.

225. ששח סדרים. ש֜֜ם.

226. ברייתה.

227. פאה.

228. ילקות, Yalkut.

229. חזית.

230. ישוהר נשב.

231. ויסען.

232. ילמרנו והזחיר.

233. רעיא מחימנא.

234. עמק המלך, משנה למלך, מגיד משנה, משנה תורה, ששר המלך.

235. ח֜֜ם שאל.

236. חד גדיא לא ישראל.

237. שני לוחות הכרית. ש֜֜לה.

238. The main authorities on the subjects of this essay are Die Lebensalter, by Dr. Leopold Löw; The Jewish Rite of Circumcision, by Dr. Asher; an article by Dr. Perles in the Graetz Jubelschrift, p. 23 seq.; Merkwürdigkeiten der Juden, by Schudt; the מקורי המנהגים and other works on ritual customs; Güdemann’s Geschichte des Erziehungswesens und der Cultur der Juden; and Das Kind in Brauch und Sitte der Völker, by Dr. Ploss.

239. אמתי, אמת.

240. לילית, Is. xxxiv. 14.

241. See above, note 39 to Nachmanides. [Transcriber’s Note: The footnote on Shema.]

242. ברית מילה, “Covenant of Circumcision.” This is the usual expression in Hebrew literature for the rite of circumcision.

243. שלום זכר.

244. גוזר, מוהל.

245. פדיון הבן.

246. הקת תהורה, on educational matters.

247. סחורה, “business,” or “wares.”

248. I am indebted for the English adaptation to Mrs. Henry Lucas.

249. Bereshith Rabbah, chapter xx. For another reading see ראשית הכמה (ed. Cracow), p. 374.

250. Abodah Zarah, 3b.

251. This is the way in which Deut. xxxi. 10-12 was explained.

252. סופרים, “Scribes”; treating of the regulations concerning the writing of the Law, but containing also much liturgical matter.

253. סשרדים, by which name the Jews of the Spanish rite are designated.

254. נצראן ישן, a controversial work published by Wagenseil. See above for another victory.

255. סנדלפון, who is probably known to the English reader from Longfellow’s poem.

256. בר מצוה.

257. קידוש, “Sanctification”—“benediction”—on the eve of Sabbath, which is pronounced over a cup of wine.

258. שמכת תורה, or on the 23rd of Tishri, when the last portion from the Pentateuch is read.

259. הלל, “Praise,” i.e. Ps. cxiii.-cxviii.

260. קדִש, the name of a prayer commencing יתגדל ויתקדש, “Magnified and sanctified be,” etc.

261. Prayer beginning ברכו, “Bless ye,” etc.

262. ברוך שאמר, beginning of a prayer, “Blessed be He,” etc.

263. See Schürer’s Die Gemeindeverfassung der Juden in Rom, p. 24. Cf. Hebräische Bibliographie, xix. p. 79.

264. זבאת.

265. תהנות.

266. מעבר יכק.

267. יעמוד. In olden times the weekly lesson from the Law used to be read by seven members of the congregation who were “called up” for this purpose; the Priest and the Levite took precedence of laymen for this honour. At the present day, the members of the congregation are still called up, but the actual reading is performed by an official.