Li^^^ flS4 B M 685 B4 I c c c r J c ' ^ c ' t "^ <^ f c c c » ^ « USHERING IN THE SABBATH. KIDDUSH OR Sahhatl} Senttment IN THE HOME. By henry BERKOWITZ, D. D. Rabbi Cong. Rodeph Shalom, Philadelphia, Pa with special illustrations by Katherxnb M. Cohen. "The Sabbath is the hub of the Jew's universe ; to protract it is a virtue; to love it a liberal education." — I. Zangwill. PHILADELPHIA, PKNN. 1898. Second Thousand, ^'^ Entered according to Act of Congress, in the year 1898, by Henry Berkowitz. ,»-*; ^^JJfMyi^^^^n^M. m . • • • • • TO THE WOMEN OF ISRAEL, In the firm assurance that it lies with them to awaken the religious life and enkindle the Jewish spirit by fostering the Sabbath Sentiment within their hearts and homes. 445489 A SUGGESTION. That was a beautiful custom which our sires observed, but which has fallen sadly into disuse in these modem times. Every Friday evening the Jew would return to his home from the Synagogue, perhaps weary after the week's toil, but with his heart all aglow with love for his dear ones who were eagerly awaiting his coming. From afar he could see the Sabbath light radiating from his home, beckoning him cheerily and lo\dngly. Upon his arrival at home his wife and children would greet him with beaming faces, and receive his blessing in reveren- tial attitude. Then, after all were seated about the festal board, the husband proceeded to usher in the Sabbath by reading to his wife that gem of Hebrew literature, "Esheth Hayil," The Virtuous Woman. (Proverbs, XXXI, 10-31.) We can readily understand that the reading of this poem, week after week, on the Sabbath eve, whenever the exercise was not a barren and meaningless formality, would exert an ennobling influence, not alone upon the wife and mother, but upon the husband and children as well. Before the minds of the women in the Jewdsh home this poem set up a lofty ideal of wife and mother- hood, above all, of womanhood. To her who was con- scious of striving after this noble pattern, the reading of it by the husband mvist have come as a loving recognition of her merits and an encouragement to persist in her endeavor. To the woman, however, who fell short of these attainments, it must have come each week as a new impetus for better effort. Recognizing these far-reaching effects upon the Jew- ish home and all its inmates and having drawn so much comfort and inspiration out of these observances in our own home, I was eager to see them spread into all Jewish households that are deprived of this beautiful ceremony. I therefore urged my husband to arrange a simple little home service for the Sabbath eve, which would preserve the spirit of the old " Kiddush" and yet adapt the form to our modern needs. In compliance with this wish this little book is now sent forth. May it receive a hearty Vvclcome in every Jewish household and help to restore and sustain one of the most simple and effective usages for ''carrying on the chain of piety that links the generations to each other." FivORA BkrkowiTz. INTRODUCTORY* What a work of genius is that simple, homely and beautiful creation of the Jewish spirit — the Kiddush ! It is the very essence of poetry wrought into an institution of family life. It has cultivated and nourished the ideal- ism of generations. It has proven a factor of incalculable worth in linking loving hearts to home, to kindred, to Israel and to God. It has given a dignity, tenderness, and grace to the Jewish household which has constrained all its influences and memories in an atmosphere of sweet religiousness. This we cannot afford to lose. In the present era of changes many are eager to sanctify the-home life by simple religious rites, and to find some way of holding fast to or restoring this beauti- ful custom. They would be grateful for some formula by which to give expression to the Sabbath Sentiment. To them this book is offered. It is written and compiled for their needs and in answer to a laudable "Suggestion." It gives the formula of the Kiddush for celebrating the advent of the Sabbath eve in the home circle. The matter is the same as of old, modified to conform to the beliefs, the thoughts and tastes of to-day, but retaining the spirit that has hallowed the usage throughout many ages. It is given in English, with all directions in detail. The familiar blessings over bread and wine are retained in Hebrew with translations. The music of one of the Sabbath Hymns is reprinted. The book is given up largely to beautiful selections from Jewish writings containing Sabbath Legends, Poems, Songs, and an account of the Sabbath in History and in the Law. It contains also many of the sterling Ethical Pre- cepts which have distinguished the Sabbath as a teacher of humaneness, cheer, hospitality and domestic love. These selections are to be used for home readings at the pleasure of the members of the household, and are presented to enkindle and to foster a deeper Sabbath Sentiment. A Glossary explains all symbols and terms. The poetic sentiment of this little collection of writ- ings seemed to demand an appropriate art setting. They are therefore illustrated with engravings of the famous paintings on the Sabbath Eve by Moritz Oppenheim, also with pen and ink drawings and two full page pictures specially designed in bas-relief for this work by Miss Katherine M. Cohen, of Philadelphia. H. B. c C C c c f c r r <: ^ <: "^ SABBATH WKLCOMK. KIDDUSH. Home Service For Sabbath Eve. The housewife gives the family table a festive appearance. A winecup and two loaves of bread for the blessing are set before the head of the household. In the center of the table the Sabbath lights are placed. The ceremony of ushering in the Sabbath is begun by the kindling of these lights by the housewife, who with hands uplifted, silently asks a blessing on her home and dear ones, or uses the formula as follows : "May our home be consecrated, Oh, God, by the light of Thy countenance. May it shine upon us all in blessing, that these lights may be to us as the light of love and truth, the light of peace and good will. Amen." SABBATH WEI^COME. When all are seated, the master of the house says : " Come, let us welcome the Sabbath in joy and peace ! Like a bride, radiant and joyous, comes the Sabbath. She brings blessings to our hearts. Work-day thoughts and cares are put aside. The brightness of the Sabbath light shines forth to tell that the divine spirit of love abides within our home. In that light all our blessings are enriched, all our griefs and trials softened. 13 "At this hour God's messenger of peace comes and turns the hearts of the parents to the children and the hearts of the children to the parents, strengthening the bonds of our devotion to that pure and lofty ideal of the home which is pictured in sacred writ (Prov. xxxi:10): Whoso findeth a virtuous woman, far above pearls is her value. The heart of her husband doth safely trust in her: he will not see his gain diminish. She treateth him well and not ill all the days of her life. She looketh well to the ways of her household and eateth not the bread of idleness. She giveth provision to her household and a task to her maidens. She girdeth her loins with strength and giveth vigor to her arms. She spreadeth out her open palm to the poor. Yea, her hand she stretcheth forth to the needy. She openeth her mouth with wisdom, and the law of kindness is on her tongue. Strength and dignity are her clothing, and she smileth at the coming of the last day. Well known in the gates is her husband when he sitteth with the elders of the land. Her children rise up and call her blessed, her husband also, and he praiseth her, saying: Many daughters have done virtu- ously, but thou excellest them all. False is grace and vain is beauty; but a woman that feareth the lyord, she alone shall be praised. Give her of the fruit of her hands, and let her own works praise her in the gates." —14— 'She givetli provision to her household. And a task to her maidens." Prov xxxiMo THE BI^ESSING OF THE WINE. The master of the house then lifts up the wine-cup and says : "I/Ct US praise God with this symbol of joy and thank Him for all the blessings of the week that is gone; for life, health and strength; for home, love and friend- ship; for the discipline of our trials and temptations; for the happiness of our success and prosperity. Thou hast ennobled us, O God, by the blessings of work and in love and grace sanctified us by the blessings of rest through the Commandment, 'Six days shalt thou labor and do all thy work, but the seventh day is the Sabbath hal- lowed unto the Lord thy God.' " "Praised art Thou, O Lord our God, Ruler of the world, who hast created the fruit of the vine to gladden the hearts of men." The goblet is passed as a loving cup and each in turn drink, therefrom. THE Bt,ESSING OF THE BREAD. The master of the house then breaks the bread and dipping a piece in salt pronounces the blessing, saying : —17— "Praised art Thou, O Lord our God, Ruler of the world, who causest the earth to yield bread for the nourishment of men." Each one at the table likewise partakes of the bread and salt. BI^ESSING THE CHII.DREN. The parent with hands upon the head of each child in turn silently pronounces such a blessing as the heart may prompt, or uses the formula as follows : "May the God of our fathers bless you! May He who has guided us unto this day, lead you to be an honor to our family. May He who has protected us from all evil, make you a blessing to Israel and all mankind. Amen." GRACE AFTER THE MEAL. "O I/ord, Thou art our Shepherd, and we shall never want. Thou openest Thy hand and satisfiest the needs of every living being. We thank Thee for the gifts of Thy bounty which we have enjoyed at this table. As Thou hast provided for us hitherto, so mayest Thou —18— provide for us throughout our lives. Thy kindness endureth forever and we put our trust in Thee. "While we enjoy Thy gifts may we never forget the needy, nor allow those in want to be forsaken. May our table be an altar of loving kindness and our home a temple in which Thy spirit of goodness dwells. We praise Thee, O Lord, who in kindness sustainest the world. Amen." 'lIilii'H'li ^fiiiiiiiiiiiiiii: -19— )t gag of gist. Andante ton, moto. I. Come, ^S d=Fi^ :u!i,z:: ^■J O Sab - bath - day, and bring Peace and heal - ing f i^^ -t0 -\ — r- 2 Earthly longings bid retire. 3 Wipe from every cheek the tear, Quench our passions hurtful fire : Banish care, and silence fear ; To the wayward, sin-oppressed All things working for the best Bring Thou Thy divine behest : '^e^ch us the divine behest ; Thou Shalt rest ! Thou shalt rest ! (By permission from the "Union Hymnal," page 92.) The family service may be brought to a close by singing the above or some other appropriate hymn. SELECTIONS FROM THE LEGENDS, LORE AND SONGS OF ISRAEL* Note. — One or more of the following selections may be read aloud at the pleasure of the family gathering, sometime during the Sabbath Eve. A different selection may be made each week. These readings will not alone afford instruction and entertainment to young and old, but give appropriate direction to the conversations and discussions of the home circle. SABBATH LEGENDS. 'IvCgends express the idealism of the masses; they mirror the spiritual life, art, poetry, science and ethics of a people." —23— Princess vSabbath. In Arabia's book of stories Read we of enchanted princes, Who from time to time recover 'd Their once handsome pristine features. Or the whilom hairy monster To a king's son is converted, Dressed in gay and glittering garments And the flute divinely playing. Yet the magic time expires, And once more and of a sudden We behold his royal highness Changed into a shaggy monster. Of a prince of such-like fortune Sings my song. His name is Israel, And a witch's art has changed him To the figure of a dog. As a dog, with doggish notions, All the week his time he muddles Through life's filthiness and sweepings, To the scavengers' derision. —25— But upon each Friday evening, Just at twilight, the enchantment Ceases suddenly — the dog Once more is a human being. As a man, with human feelings. With his head and breast raised proudly, Dressed in festival attire, His paternal hall he enters. "Hail, all hail, ye halls beloved Of my gracious regal father! Tents of Jacob, your all-holy Entrance-posts my mouth thus kisses! Lecho Daudi lyikras Kalle — Loved one, come! the bride already Waiteth for thee, to uncover To thy face her blushing features! " This most charming marriage ditty Was composed by the illustrious Far and wide known Minnesinger Don Jehuda ben Halevy. In the song was celebrated The espousals of Prince Israel With the lovely Princess Sabbath, Whom they call the silent princess. Pearl and flower of perfect beauty Is the princess. * * ^ * —26— Yet the beauteous day fades quickly; As with long and shadowy legs Hastens on the fell enchantment's Evil hour, the prince sighs sadl3^ Feeling as though with his bosom Icy witches' fingers grappled; He's pervaded by the fear of Canine metamorphosis. To the prince then hands the princess Her own golden box of spikenard. Long he smells, once more desiring To find comfort in sweet odors. Next the parting drink the princess Gives the prince — he hastily Drinks, and in the goblet only Some few drops are left untasted. With them sprinkles he the table, Then he takes a little waxlight, And he dips it in the moisture Till it crackles and goes out. Sabbath Eve. On Sabbath eve — thus have the sages said — Man's homeward path, with him, tw^o spirits tread. The one a holy angel, pure and bright, And one, a demon of malignant spite. Happy the dwelling, where the day of rest Is fitly honored as a welcome guest; Where Sabbath-lamp doth hallowed radiance shed Above the board, with festal dainties spread; Where grateful hearts have sung with glad acclaim Hymns of thanksgiving to God's holy name. With sacred joy, the messenger of light, With inward raging, the malignant sprite. Behold. The first, in tones serene and clear, Echoes the rapture of the ancient seer: "How lovely are the tents of Jacob's race; Israel, how beautiful thy dwelling place!" "Amen!' the other, with ungracious mien, Responds; and turns to fly the unwelcome scene; But heareth, even though he hasten flight, In fervent blessing raised, that voice of light. — 2&- "Be every Sabbath blessed as this!" Again, Despite his will, the demon cries, "Amen!" But woe the household, that the holy eve Finds unprepared its presence to receive. The lamp unlighted, table unadorned, With work unhallowed, God's sweet Sabbath scorned; Where no glad heart hath chanted, "Come, O, Bride!" — Ah, woe that thrice unhappy home betide. Weeping, the radiant angel leaves the place Where all unwelcome is his holy face. The Demon of Unrest, with joy malign. Sees him depart, and cries, "This house is mine!" "Be Sabbath-joys forever here unknown!" "Amen!" he hears the angel's farewell moan. O, blessed Sabbath, of God's gifts the best, O, Royal Bride! O, lovely Queen of Rest! Our lamp is lighted, and its sacred flame Shines to thy glory and thy Monarch's name. In grateful melody, our voice we raise To sing thy beauty and thy Maker's praise. Would all God's people knew thy saving grace, And thou, in all their hearts, held'st honored place. Would all God's people, in the blessings rare, Thy loyal ones enjoy, might weekly share! —29— For though stern Woe rule all the world besides, Where Sabbath dwells, there happiness abides. "Then come, who art thy husband's crown, in peace; Our sorrows lighten, and our joys increase." "Amid the faithful whom thy love hath blessed, Come, beauteous Bride! Come, gracious Queen of Rest." Sabbath Spick. A story is told of the Kmperor Antoninus and Rabbi Judah the Holy. They were on friendly terms with each other, and one Sabbath the Emperor dined with the Rabbi and found the cold food very appetizing. He chanced to eat at the Rabbi's house another time — it was on a week day — and although the hot repast was varied and costly, this did not taste as well as the other. "Wilt thou tell me, Rabbi," the Emperor asked, with a curiosity which was excusable in the monarch of Rome, "what made the cold food so appetizing?" "There was a certain spice used in its preparation," the Rabbi replied, "which is called Sabbath, and gives every dish a pleasant flavo r." 1 " lyet me see it," the Emperor answered quickly. "I would like very much to have it used in my kitchen." "This precious spice," said the Rabbi, "is only to be used by those who keep the Sabbath day holy. ' * —80— The Ring of Poi^ycrates — Talmudic Version When Herodotus told about the ring of Polycrates, he hardly imagined that the Talmud could furnish a par- allel. The story is a practical argument in favor of Sabbath observance. There lived once a righteous Israelite, whose scrupulous regard for the Sabbath was widely known. It was a day that he held in such high honor that he spared no cost to give it a holiday aspect. The Sabbath among the Jews was never a day of gloomy asceticism; manual labor and needless exertion were for- bidden, but the atmosphere was a bright and joyous one. In the Israelite's vicinity lived a heathen of great wealth. It was foretold to the latter that his property should fall into the Jew's hands. Determined to thwart prophecy, he sold all his fortune for a precious gem, which he sewed in his turban, so that he might always have his property with him. Once, while crossing a bridge, the breeze blew his turban into the water, and wdth it he lost his dearly prized jewel. The next day a large fish was brought to market and as the Israelite washed to have it for his Sabbath meal, he secured it at a high price. On opening it the jewel was found, which made him wealthy for all time. Sabbation — The Sabbath River. Josephus in his account of the journey of the Roman Emperor, Titus, tells (Book VII-5) of the wonderful —31- Sabbatic River in Syria: "He saw a river as he went along of such a nature as deserves to be recorded in history. It hath somewhat very peculiar in it; for when it runs, its current is strong and has plenty of water, after which its springs fail for six days together, and leave its channels dry, as any one may see; after which days it runs on the seventh day as it did before, and as though it had undergone no change at all; it hath also been observed to keep this order perpetually and exactly ; whence it is that they call it the Sabbatic River, that name being taken from the sacred seventh day among the Jews." This natural phenomenon, which is not at all strange in physical geography, arises simply from the flowing- together of the waters into a natural basin until a suffi- cient amount has accumulated so that the basin peri- odically overflows and fills the current of the dry stream. Pliny, the contemporary of Josephus, in his Natural History (XXX, 2) refers to the same stream, but reports that it flowed six days and rested on the seventh. The Midrash and the Talmud delight in references to this Sabbath River as though it were a holy token. The legend of the Sabbation or Sambation occurs in divers forms and places. Eldad, the Danite, (880 C. B. ) tells that when the descendants of the Levites hung their harps on the willow trees by the streams of Babylon and could not sing the songs of Zion in a strange land — the land of their exile — a cloud enveloped them and bore them off into the land of Havilah. Here they were safe, —82— for round about them flowed a rapid stream which was impassable and served to protect them. Stones and sand were carried along in its swift current with resistless force Thus the mighty stream rolled on in its course six days of the week. On the seventh it ceased its turbulence, but lo! a thick cloud then settled upon the waters, so that none could pass over them. Thus were the righteous and loyal-hearted kept safe from their pursuers. The Sabbath Angei.. In the folk-lore of Israel it was held that there were good spirits and bad spirits in the world, but they floated invisibly in the air, trying to make little boys good or sinful. They were always fighting with one another for little boys' souls. But on the Sabbath your bad angel had no power and your guardian Sabbath angel hovered triumphantly around, assisting your every day good angel, as you might tell by noticing how you cast two shadows instead of one when the two Sabbath candles were lighted. How beautiful were those Friday evenings, how snowy the table-cloth, how sweet every thing tasted, and how restful the atmosphere! Such delicious peace for father and mother after the labors of the week! -33— SABBATH LORE* 'The I^ we shall soon learn that the Sab- bath proved to be an institution of the greatest blessing for the Jews. It was for them, one of the means, and a very powerful one, by which the preservation of the Jews as a separate religious community was secured. The Sabbath endowed them with an unshakeable confidence in a Divine Providence, and gave them every week new strength to withstand the almost unceasing, cruel and pitiless attempts to exterminate the Jewish people and to extinguish the Jewish religion, and it kept them united as one religious denomination despite their having been dispersed over so many parts of the world and despite their having no ruling hierarchy and no other central- izing authorities. The Sabbath, together ^vith a few other strong bonds, affected this almost miraculous per- petuation of Israel's existence. —43— An Esheth 'Hayii,. One Sabbath day Rabbi Meir had been in the acad- emy all day teaching the crowds that eagerly flocked to his lectures. During his absence from home, his two sons, distinguished for beauty and learning, died suddenly of a malignant disease. Beruriah, his wife, bore the dear bodies into her sleeping chamber, and spread a white cloth over them. When the Rabbi returned in the evening and asked for his boys that according to wont, he might bless them, his wife said, "They have gone to the house of God." She brought the wine-cup, and he recited the con- cluding prayer of the Sabbath, drinking from the cup, and in obedience to a hallowed custom, passing it to his wife. Again he asked, "Why are my sons not here to drink from the blessed cup?" " They can not be far off," answered the patient sufferer, and suspecting naught. Rabbi Meir was happy and cheerful. When he had finished his meal, Beruriah said, "Rabbi, allow me to ask you a question." With his permission she con- tinued: "Some time ago a treasure was entrusted to me and now the owner demands it. Shall I give it up ? " "Surely my wife should not find it necessary to ask this question," said the Rabbi. "Can you hesitate about returning property to its rightful owner?" "True," she replied, ' 'but I thought best not to return it until I had advised you thereof." And she led him into the chamber to the bed, and withdrew the cloth from the bodies. "O, my sons, my sons," lamented the father with a loud voice, "light of my eyes, lamp of my soul. I was your father, but you taught me the Law." Her eyes suffused with tears, Beruriah seized her grief-stricken husband's hand, and spoke: "Rabbi, did you not teach me to return without reluctance that which had been entrusted to our safe-keeping? See, 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.' " '« 'Blessed be the name of the Lord,' " repeated the Rabbi accepting her consolation, "and blessed, too, be His name for your sake; for, it is written: 'Whoso findeth a virtuous woman; far above pearls is her value. * * * She openeth her mouth with wisdom, and the law of kindness is upon her tongue.' " ? ^ ' ' ' ' ' J ' ' J ^ > * > J > ' KING LEMUlvL. 'The prophecj- with which his mother instructed him." Prov. xxxi:l. c c t c c c ETHICS OF THE SABBATH. "Ye shall revere every man, his father and his mother, and my Sabbaths shall ye keep." lyCviticus xix:8. —49— Note. — From the following selections it will be seen that the Jewish Sabbath is a practical teacher of Ethics. Its sterling moral maxims are taught through customs and observances which constitute beautiful and visible object lessons. Its power to regulate the conduct of the community and the home as well as institutions and individuals, is a moral force so vital and beneficent, that to weaken or lose the same, involves demoralizing in- fluences whose woeful effects none can estimate. ETHICS OF THE SABBATH. The Sabbath Spirit.— The Sabbath excels in impor- tance and saving power all other Jewish institutions, because its central purpose is to sanctify God and to ennoble man. Exod. xx:8.— "Remember the Sabbath day to keep it holy." The Sabbath is observed by resting from all physical labor and is sanctified by contemplating God's greatness and goodness. Exod. xx :10.— "But the seventh day is the Sabbath, in honor of the Lord thy God; on it thou Shalt not do any work, neither thou nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor the stranger that is within thy gates." Duty of Work.— Work is an untold blessing to us. Without our daily tasks and interests we should soon become unhappy. But overwork is a curse. The rest of the seventh day is needed by man for his moral up- lifting. The act of God resting on the seventh day, after six days of work is a pattern for man. This is by no means to be understood as though God rested in a human sense, but simply that He ceased creating and thus marked the perfection of His handiwork in beauty, usefulness and beneficence. Thus, too, once in seven —51— days, man should consider his work and "see that it is good." The Duty of Rest. — Furthermore, man must rest on the Sabbath day, else if he goes on working without cessation he becomes a slave to his occupation. By never ceasing from his labors and never exercising the higher qualities of soul and mind, with which the Creator endowed him, he gradually sinks to the level of the brute, and loses more and more his divine likeness. This is the deeper meaning of the reference in Scriptures to the redemption from Egyptian slavery as the basis of Sabbath observance: Deut. v:15 — "And thou shalt remember that thou hast been a servant in the land of Egypt, and that the I^ord thy God brought thee out from there by a mighty hand and by an outstretched arm; therefore hath the lyord thy God commanded thee to observe the Sabbath day." The Duty of Cheerfui^ness. — It is a duty to rejoice on the Sabbath ; therefore fasting, funerals and all expressions of sorrow are to be restrained. Add to the Sabbath delights by fruits, spices, delica- cies and flowers in abundance to awaken gratitude to God the Giver. Isaiah Iviii: 13-14 — "If thou restrain thy foot for the sake of the Sabbath, not doing thy business on My Holy Day, and if thou call the Sabbath a delight, the holy day of the I^ord, and honor it by not doing thy —52— usual pursuits, by not following thy own business, and speaking (vain) words; ' ' Then shalt thou find delight in the Lord ; and I will cause thee to tread upon the high-places of the earth, and I will cause thee to enjoy the inheritance of Jacob, thy father, for the mouth of the Lord hath spoken it." As thus in the "Old Testament" we read the words of the prophet by which he reminded the people to "call the Sabbath a delight," so also in the post-Biblical literature of the Jews we find abundant evidence that for them the Sabbath was a day of cheerfulness. Rabbi Josua, a great authority of the Talmud, said, "Let the celebration of the Sabbath be divided into two parts; one-half to be devoted to God, the other half to your own enjoyment." Rabbi Jose said, "Whosoever keeps the Sabbath in a joyous manner, will be richly rewarded," Rabbi Jehudah added: "Whosoever keeps the Sab- bath in a joyous manner, will have all the desires of his heart fulfilled." While the reading and study of Sacred Scriptures and of other good books was certainly highly recom- mended, it was prohibited to read on Sabbath certain parts of them, as e. g. the Lamentations of Jeremiah and other portions of a similar sad character. For no gloom should fill the heart of the Jew on the Sabbath, and no other sentiment should dwell therein than that of pure joy. It is well known that the precepts of Judaism laid —53— great stress upon the sacred duty of visiting the sick and of consoling the mourner. While such acts of kindness, of sympathy and mercy were not to be neglected on the Sabbath day on account of the Sabbath, yet the Sabbath joy should be disturbed thereby as little as possible. PersonaIv Service. — Ezra ordained that prepara- tions should be made for the Sabbath by the cleaning and refreshing of our clothes and our person. ' * Prepare for the Sabbath yourself, however numer- ous may be your servants. ' ' ' 'It was a maxim of Jewish life, based on Ezekiel iv:13 that food must never be allowed to become loathsome to look upon. Many were the devices created by this maxim for adding to cleanliness and to the attractiveness of the viands. One of its most pretty results was the habit of covering the loaves with an embroidered cloth during Kiddush or sanctification over wine, which on Sabbaths and Festivals preceded the breaking of bread. This prevented the wine that might be spilled from soil- ing the bread." Humane Service. — "When life is in danger all laws are suspended, even the Sabbath if need be, must be broken." At the siege of Jericho hostilities were not suspended even on the Sabbath (Joshua vi:15). At the time of the Maccabean revolt the rigid rule of the zealots through which many had suffered death, was set aside, and they took up arms in self-defense. (1 Maccabees ii:41.) —54— "All matters pertaining to charity and education may be discussed and decided on the Sabbath day, for these are not thine own affairs but God's," says the Tal- mud. (Sabbath 150. a. ) The Duty of Intei.i.ectuai. Service.— Rabbi Jeshua maintained that the Sabbath rest should be dis- tinguished by reading from the sacred Scriptures and by better food than during the week. Rabbi Jonathan ben Joseph said: "Ye shall keep the Sabbath for it is holy unto you; it is delivered into your power, not you into its power." To the observance of this day the Jews owe the conspicuous fact that ignorance never spread among them as generally as among many other peoples. With the Jews education and learning were at all times kept in high esteem. It became a deep-rooted usage in each city and town where Jews were living to have discourses delivered and learned debates held on the Sabbath days in schools, in synagogues, and in the meeting room of societies of various kinds. Josephus ("Against Apion" ii:17) writes: "Our legislator, Moses, caused the people to abandon all other employments and assemble to hear the Law and to study it carefully every week; — a thing all other legislators failed to do." Philo ("On the Sabbath") says: "On the seventh day there are spread before the people in every city, innumerable lessons in prudence, justice and all other —56— virtues, while all listen eager for instruction, and so the lives of all are improved. ' ' In consequence of these discourses and debates the audiences were more or less enlightened in the principles of their faith and in the doctrines and precepts of their religion. Thus to the Sabbath, too, we can partly ascribe the fact that, in that period of history called the "Middle Ages," a period which was characterized by the deep darkness of ignorance and superstition prevailing almost everywhere among the Christian nations, numerous poets, philosophers and scholars arose and flourished among the Jews. "It is our duty to show honor to our Rabbis, teach- ers and leaders on the Sabbath day." — Rabbinical Maxim HoSPiTAiviTY. — "The Rabbi was not alone in taking to his hearth 'the Sabbath guest,' some forlorn starvel- ing or other to sit at the table in like honor with the master. It was an object lesson in equality and frater- nity for the children of many a well-to-do household, nor did it fail altogether in the homes of the poor; 'All Israel are brothers' and how better honor the Sabbath than b}'' making the lip-babble a reality." The; Domestic Virtues. — The Sabbath tends pri- marily to sanctify the family life. As the scattered members of the family return to the house to enjoy the rest in sweet reunion with those nearest and dearest to them, they learn to appreciate more fully those who make daily loving sacrifices in their behalf. Thus does —56— the Sabbath cement more closely each week, the bonds that bind together in loving affection all the members of the family. When Friday evening came and they were again within the circles of their families, the Jewish people were joyful, they lighted the Sabbath lamps, they sang their Sabbath hymns, they chanted their psalms, and they forgot, once in each week, all the sorrows and cares of everyday life, all the affronts and insults which, with- out pity and without mercy, were heaped upon them. So at least on the Sabbath day, they felt released in body and soul from troubles and burdens. To this is doubtless due the widely recognized beauty and tenderness of home-ties in Israel. Sabbath observ- ance and filial piety stand in the closest relation, as indi- cated in the text : (Lev. xix:3). — "Ye shall revere every man, his mother and his father, and my Sabbaths shall ye keep." —57— SABBATH SONGS. In heaven there are holy cliamhers Which nmsic and song alone can open I " — SOHAR. — .>9- L'CHO DODI. O, come, my beloved, to welcome the bride; To greet the sweet Sabbath, our joy and our pride. God's first and noblest thought wert thou, Creation's crown and pride; And Israel, with solemn vow. Did win thee for his bride. O, come, my beloved, to welcome the bride; To greet the sweet Sabbath, our joy and our pride. Then let us welcome her anew. And be her coming blest, Who never fails to bring to us Unbounded peace and rest. O, come, my beloved, to welcome the bride, To greet the sweet Sabbath, our joy and our pride. O, cast aside the daily cares, The day of peace draws nigh. In which the Prophet's dream fulfilled Brings blessings from on high. O, come, my beloved, to welcome the bride, To greet the sweet Sabbath, our jo}^ and our pride. Be welcome then in peacefulness Unto our home and hearts. Renew within us righteousness. Which love of God imparts. O, come, my beloved, to welcome the bride; To greet the sweet Sabbath, our joy and our pride. —61— Medievai. Table Hymns. The Jewish table-songs were a bridge between the human and the divine. They were at once serious and jocular ; they were at once prayers and merry glees. These table-songs belong entirely to the Middle Ages and all are later than the tenth century. On Friday evenings in the winter, the family would remain for hours round the table, singing these curious but beautiful hymns. The husband and wife would sometimes inaugurate the Sabbath with a duet sung to musical accompaniment. The quotation that follows is really a composite from several medieval table-hymns sung after the meal on Friday evenings or Saturday mornings. This is the sanctified Rest-day; Happy the man who observes it, Thinks of it over the wine-cup, Feeling no pang at his heart-strings For that his purse strings are empty, Joyous, and if he must borrow, God will repay the good lender ■X- * -Jt * -Jf * Let but the table be spread well, Angels of God answer "Amen!" So, when a soul is in dolour, Cometh the sweet restful Sabbath, —62— Singing and joy in its footsteps, Rapidly floweth Sambatyon Till that, of God's love the symbol. Sabbath, the holy, the peaceful, Husheth its turbulent waters. Bless Him, O constant companions, Rock from whose store we have eaten Eaten have we and have left too. Just as the Lord hath commanded, Father and Shepherd and Feeder. His is the bread we have eaten, His is the wine we have drunken. Wherefore wnth lips let us laud Him Lord of the land of our fathers, Gratefully, ceaselessly chanting, "None like Jehovah is holy." Light and rejoicing to Israel, Sabbath the soother of sorrows, Comfort of down-trodden Israel, Healing the hearts that were broken! Banish despair! Here is Hope come. What! A soul crushed! Lo, a stronger Bringeth the balsamous Sabbath. Merciful One and all-holy, Praised forever and ever. -63— Song for Friday Night. Thou beautiful Sabbath, thou sanctified day, That chasest our cares and our sorrows away, O, come with good fortune, with joy and with peace, To the homes of thy pious, their bliss to increase! In honor of thee are the tables decked white; From the clear candelabra shines many a light; All men in the finest of garments are dress'd. As far as his purse, each hath got him the best. For as soon as the Sabbath hat is put on the head, New feelings are born and old feelings are dead; Yea, suddenly vanish black care and grim sorrow, None troubles concerning the things of to-morrow. New heavenly powers are given to each, Of every day matters now hush'd is all speech; At rest are all hands that have toil'd with much pain; Now peace and tranquility everywhere reign. Not the choicest of wines at a banqueting board Can ever such exquisite pleasure afford As the Friday night meal when prepared with due zest, To honor thee, Sabbath, thou day of sweet rest! With thy angels attending thee, one at each side, Come on Friday betimes in pure homes to abide, —64— In the homes of the faithful that shine in their bliss Ivike souls from a world which is better than this! One Angel, the good one, is at thy right hand, At thy left doth the other, the had Angel, stand; Compeird 'gainst his will to say "Amen!" and bless With the blessing he hears the good Angel express. That when Sabbath, dear Sabbath, thou comest again, We may lustily welcome thee, free from all pain, In the fear of the Lord and wdth joy in our heart. And again keep thee holy till thou shall depart! Then come with good fortune, with joy and with peace To the homes of thy pious, their bliss to increase! Already we've now been awaiting thee long, All eager to greet thee with praise and with song. —86— "The lamp is lit and sorrows flit."— Jewish Proverb. Seven-branched Candlestick, as depicted on the Arch of Titus in Rome, among the spoils from the Temple in Jerusalem. —66— The Sabbath Lamp. Shine, Sabbath lamp, Oh, shine with tender ray! Pierce the soft wavelets of the fading light; Speed the faint footsteps of the waning day, And greet the shadows of the coming night. Cast thy rays upward — cleave the darkening air, And lift a stream of brilliant light on high; Shine on the wings of faith, and may they bear The wavering, wandering heart from earth to sky. Fling thy rays downward — may their sacred rays On life's rough road of earthly travel shine; And strew the crags that fret the rugged way With sparkling gems which flash a light divine! Ah! shine afar, and may thy waves of light Bring near the absent dear ones far away; Show us our loved ones in our dreams to-night. Our lost ones who rest in heaven's Sabbath da}'. Shine, Sabbath lamp, with ray of heavenly birth, Emblem of faith, in hope and mercy given; Gleam on the rude, dark path we tread on earth. And light our souls to find the road to heaven. -rt7— GLOSSARY. BaaIv Habayis. — Literally, master of the house; head of the family. Benshen. — Grace after meals. BerachoTH (Colloquial "Berchas").— "fi/^5sm^5;" applied specifically to the twisted loaves usually strewn with poppy seed and which are broken by the master on saying the blessing. As a mark of distinctiveness and ornamentation the loaves are wrapped in an embroidered cloth. ESHETH 'Hayii,. — Title of acrostic in Proverbs xxxi, beginning with the tenth verse, so called from the prin- cipal words in the opening sentence meaning "a virtuous woman." Habdai^ah. — ^^ Separation;'^ the term applied to the farewell blessings pronounced at the going out of the Sabbath, and to mark its separateness from the secular days of the week. The lighted candle, the wane-cup and the spice-box are emblems of the Sabbath joys departing. 'KiDT>vS^.—''SanctificaUony Applied to the whole religious act or service at the family table to mark the entrance of the Sabbath. Spoken of as "making Kid- dush." The cup used for the blessing is called the "Kiddush cup." L/'Cho dodi. — Opening words of Hebrew hymn: —68— "Come, my friend,'' likras kai,i,ah, "To welcome the bride." Menorah. — The seven-branched candlestick, des- cribed in the Bible, used in the Temple at Jerusalem. On the Arch of Titus in Rome, among the spoils taken from the Temple, the Menorah is depicted. It is reproduced in the cut on page 66. The Sabbath Lamp wasnotnecessarily a "Menorah," but the favorite form is that depicted in the pictures of Sabbath Eve by Moritz Oppenheim — the hanging cande- labra, having grooves for the oil, with protruding wicks. MoTSiH. — The term by which the blessing over the bread is known, from the most important word "Ha- motsih," ''IVho hringeth forth bread from the earth." Symboi^S. — In Jewish usage Light is a symbol of intel- lect. "The commandment is a lamp and the Law is a light. ' ' Proverbs vi-23. IVine is a symbol of joy. "Wine maketh glad the heart of man." Psalm 104-15. Bread serves as a symbol of all the necessaries of life. "Bread which strengtheneth the heart of man." Psalm 104-15. These three are used as reminders of the bounty of God and visible tokens of our gratitude to Him. —70— CONTENTS* A Suggestion 7 Introductory 9 KiDDUSH OR Home Service for Sabbath Eve 13 Sabbath Hymn 20 Sabbath Legends— Princess Sabbath, by Heinrich Heine 25 Sabbath Eve, by Solomon Solis-Coheu 28 Sabbath Spice ("Stories from the Rabbis") Dr. A. S. Isaacs.. 30 The Ring of Polycrates (Talmudic Version) " " "... 31 Sabbation— The Sabbath River 81 The Sabbath Angel ("Dreamers of the Ghetto"), I. Zangwill..33 Sabbath Lore — The i,aw of the Sabbath, S. Schechter, M. A., "Studies in Judaism" 37 The Sabbath in History. "The Sabbath in Judaism," by Dr. B. Felsenthal 41 An Esheth 'Hayil, "Women in Jewish I^iterature, " by G. Karpeles '14 The Ethics of the Sabbath — Sabbath Spirit fl Duty of Work ol Duty of Rest 52 Duty of Cheerfulness 52 Personal Ser\nce 54 Humane Service 54 Intellectual Ser\'ice o5 Hospitality. "Children of the Ghetto," I. ZangwiU 56 Domestic Virtue 56 Sabbath Songs— ly'cho Dodi (adapted from the Hebrew of Sol ben Mose Alkabiz) by Henry Berkowitz