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 THE STORY OF THE JEW 
 
 II 
 A CONFIRMATION MANUAL
 
 SfacK 
 
 THE STORY OF THE JEW 
 
 BRIEFLY TOLD 
 
 From the Patriarchal Era to the Present Day 
 
 together with 
 
 A CONFIRMATION MANUAL 
 
 by 
 MAURICE H. HARRIS, A. M., Ph. D. 
 
 Author of 
 
 "The People of the Book" 
 
 "A Thousand Years of Jenvish History" 
 
 " 'History of the Medieval Jews" 
 
 "Modern Jpwis/i History" 
 
 NEW YORK 
 
 BLOCK PUBLISHING COMPANY 
 1919
 
 Copyright, 1919 
 J5v Maurice H . Harris
 
 Stack 
 Annex 
 
 DS 
 
 H31 
 
 PREFACE 
 
 "The Story of the Jew" was first prepared for the Jewish 
 Welfare Board of Army and Navy, for the use of students in 
 training at the universities, under the War Department. The 
 Armistice broke up and dispersed these groups, removing the 
 need for this booklet. 
 
 But I have been urged by some who have been kind enough 
 to read the manuscript, to issue it for the use of post-graduate 
 classes and Alumni groups, offering the opportunity for a broad 
 survey and rapid review of Biblical and post-Biblical history 
 studied in the religious school course. Hence, the present pro- 
 duction. 
 
 To make it also serviceable for Confirmation classes, there is 
 here appended a summary of the Jewish faith, the Decalogue, 
 the Calendar, Judaism's Sacred Days, and other material needful 
 for a Confirmation Manual. 
 
 Fifteen years ago I published "Readings from Scripture for 
 Every Day in the Year." These were arranged and classified to 
 present under appropriate heads the Doctrines, Ethics and Insti- 
 tutes of the Jewish religion. This has been thoroughly revised 
 and is now included in this little volume. A few of the refer- 
 ences are from the Apocrypha. 
 
 These Readings may also be profitably taken up in connection 
 with the Confirmation course. 
 
 They may likewise be found useful by principals of public 
 schools in offering selections for Assembly reading. 
 
 M. H. H. 
 
 21O5949
 
 CONTENTS 
 
 THE STORY OF THE JEW 
 
 PAGE 
 
 PREFACE ---------- 5 
 
 PART ONE In Bible Days 
 
 The Patriarchs ; Moses ; the national story ; the 
 divided kingdom ; the religious story ; the Pro- 
 phets; the spiritual function of Israel; the Law 11-18 
 
 PART Two After the Exile 
 
 Exile, not prison, but nursery ; the Bible ; 
 scribes and rabbis ; under Greek rule ; Hanr.ka ; 
 Sadducees and Pharisees ; Rome ; Jesus of Naz- 
 areth; Judea's downfall ------ 19-28 
 
 PART THREE Israel Scattered through the World 
 
 The Jewish Academies ; the Talmud ; the Middle 
 Ages ; the Wandering Jew ; Islam ; a golden era 
 in Spain ; Jewish scholarship ; teachers of mor- 
 als ; poets and savants ; Maimonides ; persecu- 
 tion ; banishment ___-._ 29-42 
 
 PART FOUR Emancipation 
 
 The Renaissance and the Reformation; the 
 nations reopen their doors ; the Ghetto's isola- 
 tion ; Mendelssohn ; the French Revolution ; 
 Poland ; Russia ; America ; social ostracism ; 
 Zionism; The World War - 43-54
 
 CONTENTS 
 
 CONFIRMATION MANUAL 
 
 PAGE 
 
 The Jewish Calendar - - - - - - - - 57 
 
 Hebrew Months, with dates of Festivals and Solemn Days 58 
 
 JUDAISM'S SACRED DAYS 
 
 The Three Festivals of Pilgrimage : 
 
 I Pesach, Passover ------: -th 
 
 II Shabuoth, Pentecost . . . . . ^ 
 
 III Succoth Tabernacles - - - ... fo 
 
 The Two Holy Days: 
 
 Rosh Hashana, New Year ----- 6^ 
 
 Yom Kippur, Day of Atonement 63 
 
 THE Two MINOR FEASTS 
 
 Purim, Feast of Lots - - - - - . _ ^ 
 
 Hanuka, Dedication - - ..- _ . _ _ . _ ^ 
 
 FAST DAYS 
 
 The Ninth of Ab - - - - - - . ' . <, 7 
 
 Minor Fasts ----'-.-... fyj 
 
 THE JEWISH FAITH 
 
 Some Religious Definitions - - - - - (17 
 
 The Ten Commandments - - - - - - 70 
 
 Doctrines of the Jewish Faith - 72 
 
 Declaration of Confirmants ------ 74 
 
 Benedictions on Reading the Law - 76 
 Prayers for Confirmants --------77 
 
 Confirmation Hymn ------- 73 
 
 .Index to Daily Readings from Scripture - see page 81
 
 THE STORY 
 OF THE JEW
 
 Part One 
 IN BIBLE DAYS 
 
 The Patriarchs 
 
 The story of our people takes us back to the begin- 
 nmg of the world's history. Abraham, father of the 
 Hebrew race, who left home and kindred "to go to a 
 land that God would show," flourished nearly 4,000 
 years ago, when the Babylonians, earliest of the civil- 
 ized nations, were at their prime. 
 
 His grandson Jacob (whose name was changed to 
 Israel), settled with his family in Egypt, the civiliza- 
 tion of which is older than that of Greece. "Forty 
 centuries are looking down upon you," said Napoleon 
 to his army, pointing to the pyramids. Yes, the breth- 
 ren of Joseph, toiling as slaves in the brick fields on 
 the Nile, gazed on the same obelisks that can be seen 
 in the parks of New York and London today. 
 
 Moses 
 
 It was here that Moses appeared as Israel's deliv- 
 erer. If we try to express all that he did in two words, 
 they would be Liberty and Religion. First he re- 
 deemed Israel from Egyptian slavery, a memory ever 
 kept alive in the Passover Festival. Secondly, he gave 
 them the Ten Commandments at Mount Sinai. 
 
 From that time on there are two stories told of our 
 people: first, a story of the growth of the Jewish na- 
 
 ii
 
 12 STORY OF THE JEW 
 
 tion ; second, the story of the growth of the Jewish 
 faith. Let us follow each separate strand. 
 The National 
 Story 
 
 As a nation we see Israel crossing the Jordan under 
 the leadership of Joshua, and gradually settling in 
 Canaan. We might compare their status in these 
 rough times to that of the settlers of the colonies on 
 the American continent in the 17th century. Slowly 
 the twelve tribes are welded into a nation under the 
 leadership of chieftains, called Judges, notably, Gid- 
 eon, Deborah, Samuel. Although Saul was provision- 
 ally chosen as the first king, not till Davjd came was 
 a royal house firmly established, that .continued from 
 about 1100 to 600 B. c. E. He conquered, Jerusalem 
 and established it as the capital. (This has since come 
 to be regarded as the. Holy City of the three foremost 
 religions of the world). This resolute leader extended 
 and strengthened the land and left to his son Solomon 
 a powerful empire. 
 
 The Divided 
 Kingdom 
 
 But, although the latter built the Temple and was 
 said to have been a wise man, like most Eastern mon- 
 archs, he was too pleasure-loving to win the loyal 
 affections of his people. So after his death ten of the 
 tribes, groaning under the taxation imposed to main- 
 tain the royal state, broke away and formed a separate 
 kingdom, which they called "Israel," because it in- 
 cluded the bulk of the Israelites. Judah remained a 
 nation by itself. The best spirits among our ancestors 
 mourned this break and looked forward to a reunion, 
 realizing that "in union there is strength."
 
 IN BIBLE DAYS 13 
 
 These two little kingdoms, sometimes at war, some- 
 times at peace, continued side by side for some two 
 hundred and fifty years. But they were no match for 
 the vast empires sweeping over Asia. In those days 
 the rights of "small nations" were not always respec- 
 ted might made right. One of these great powers was 
 Assyria. Of its people we have learned much in mod- 
 ern days by unearthing their buried ruins, and deciph- 
 ering their writing, called "cuneiform" because of its 
 wedge-shaped letters. We find they were clever but 
 cruel. One by one the little kingdoms, Tyre, Sidon and 
 Syria fell before their mighty hosts. The kingdom of 
 Israel (sometimes named Samaria, after its chief city) 
 was finally reached, and fell in the year 722 B. c. E. 
 
 Most of its inhabitants were taken into exile. That 
 was the method of ancient conquerors to prevent fu- 
 ture uprising. What became of "the lost ten tribes" 
 after their banishment, has since been a subject of 
 speculation. Perhaps the best spirits ameng them 
 drifted down into the smaller kingdom of Judah, \vhich 
 lasted a little longer. It too was finally overthrown 
 by the Babylonians in 586 B. c. E. The Judeans too 
 were exiled. We get a glimpse of their disconsolate 
 condition in Psalm 137: 
 
 "By the rivers of Babylon, there we sat down ; 
 Yea, we wept when we remembered Zion. . . . 
 If I forget thee O Jerusalem, let my right hand 
 forget her cunning." 
 
 But Judah, unlike Israel, though exiled was not lost ; 
 that is, they were not absorbed by their surroundings. 
 Their deeper religious conviction had much to do with 
 their survival. When Persia, another great power of
 
 14 STORY OF THE JEW 
 
 those days, overthrew Babylonia, the Jews (Jude- 
 ans), were permitted to return to their beloved land, 
 and rebuild their Temple. Though no longer an inde- 
 pendent nation, they were allowed to live their own 
 life in their own way. 
 
 The Religious Story 
 
 Now to take up : the second strand of the story of 
 our ancestors which is vastly more important. Israel 
 became a power in the world, not as a nation, but as 
 a teacher of religion. Only because of the spiritual 
 truths it has been our privilege to contribute to the 
 world, are we alive today. 
 
 The profound ideas of a spiritual God, of man's 
 moral accountability, and of the immortality of the 
 soul, have been slow in unfolding. It took centuries 
 to grasp the concepts that God is wholly spirit and 
 without material form, that He is the sole Ruler of 
 the universe, not sharing this power with other divin- 
 ities; that He is omniscient, omnipresent and eternal^ 
 that He is absolutely righteous and just in dealing 
 with His children not favoring Israel more than 
 other people, though they were the first to recognize 
 Him. 
 
 The Prophets 
 
 These truths were best revealed by the Prophets. 
 Let us understand what these men were. They \vcre 
 not foretellers of the future. They were men of deep 
 religious nature, inspired by the Almighty to bring 
 home to their people a knowledge of God and His law 
 of righteousness. 
 
 It took Israel centuries to learn these religious prin- 
 ciples, that may seem so simple to us today. The
 
 L\ BIBLE DAYS 15 
 
 nations 'among whom our ancestors' lived and moved, 
 believed that every land had its Separate god, whom 
 they worshipped under forms, -of stone and wooden 
 images. These gods were supposed to favor those 
 who brought them offerings. Many superstitious be- 
 liefs were entertained about these gods, leading some- 
 times to cruel, and sometimes to immoral practices. It 
 was an arduous task indeed for Moses and his suc- 
 cessors to eradicate these : pagan notions from the 
 hearts of Israel. They labored age after age to make 
 clear that the ceremony of religion without its spirit 
 was vain. Let us quote the words of one of these 
 Prophets, Micah, to make clear the message of them 
 all: 
 
 "Wherewith shall I come before the Lord, and bow 
 myself before God on high? Shall I come before Him 
 with burnt offerings, with calves of a year old? Will 
 the Lord be pleased with thousands of rams, with ten 
 thousands of rivers of oil? Shall I give my first-born 
 for my transgression, the fruit of my body for the sin 
 of my soul? It hath been told thee, O man; what is 
 good, and what the Lord doth require of thee. Only 
 to do justly, to love mercy and to walk humbly with 
 thy God." 
 
 The Spiritual 
 Function of 
 Israel 
 
 Israel was never great as a nation- Canaan at its 
 largest extent in the days of King Solomon, was but 
 a narrow strip of land on the Eastern shore of the 
 Mediterranean Sea. Nor were they great in numbers. 
 Beginning as a wandering shepherd people, they
 
 16 STORY OF THE JEW 
 
 learned many of the simple arts and agriculture from 
 their neighbors. When settled in Canaan they could 
 boast of no vast cities, magnificent buildings or majes- 
 tic monuments, such as they had seen in Babylon and 
 Egypt. In the days of the Judges, they lacked smiths 
 and had to sharpen their tools at the smithies of the 
 Philistines. They had later to send to Tyre for arti- 
 sans to construct the Temple. 
 
 But in the field of religion and in the conduct of life, 
 Israel stood forth pre-eminent, with something to give 
 to mankind. Through these gifts of the spirit, they 
 developed a high sense of duty that gradually singled 
 them out from their surroundings. 
 
 Like ancient man in general, they knew little of the 
 world in which they lived of the laws of nature, of the 
 earth's form, of the elements and their properties, of the 
 meaning of storm and eclipse and of most external phe- 
 nomena. Nonetheless, while the human race had to 
 wait thousands of years before discovering the composi- 
 tion of the stars, the laws of light and sound, of motion, 
 gravitation and the complex mechanism of their bodies, 
 our ancestors early realized that all creation was the work 
 of God, that everything was made to serve a worthy end, 
 that man was fashioned in the divine image. 
 
 The Hebrews in the wilderness, like the patriarchs, 
 lived in frail tents ; but these "tents were beautiful" be- 
 cause of the sacredness of family relations within them 
 and the affection binding parents and children, husbands 
 and wives. "Isaac took Rebekah into Sarah's tent and 
 was comforted after his mother's death" is a fair picture 
 of these primitive homes. 
 
 The sanctity of human life was early realized. "Whoso 
 sheddeth man's blood, by man shall his blood be shed."
 
 IN BIBLE DAYS 17 
 
 Abraham sat at the door of his tent hospitably to wel- 
 come the passing stranger. Judah was ready to go into 
 slavery only that he might fulfill his promise to his father 
 to restore Benjamin to him. Joseph returns good for 
 evil to the brothers who had wronged him, seeing in their 
 act but the providence of God. 
 
 The Law 
 
 Moses the lawgiver impressed upon his people through- 
 out all his ministry, that their welfare depended on their 
 leading pure and upright lives. Strict justice must pre- 
 vail in all the relations between man and man. Chastity 
 was to be prized as highly as life itself. They must "be 
 holy because God is holy." All lewd superstitions were 
 sternly condemned. The Hebrew slave must be defended 
 from injury, allowed rest on the Sabbath and be freed 
 in the seventh year. Special consideration was urged for 
 the poor, the widow, the orphan, the stranger; also hu- 
 mane treatment of dumb creatures. 
 
 Even in those rough and far-off times the virtuous 
 woman was held in highest esteem ; and Deborah was 
 chosen as judge and counsellor. The rude chieftain Jeph- 
 thah recognized the solemnity of an oath. The prophets 
 stood as daring exemplars of right doing. Nathan did 
 not hesitate to rebuke King David's betrayal of his faith- 
 ful servant Uriah, Elijah scathingly condemned King 
 Ahab for seizing the field of one of his subjects Naboth; 
 and Micaiah submitted to imprisonment rather than 
 utter anything but the truth. 
 
 Although ancient Hebrew practice was not altogether 
 free from the cruelties of war, yet Israel's monarchs 
 earned the reputation of being "merciful kings," when 
 in conflict with Syria. They were forbidden to rejoice
 
 I'd STORY OP THE JEW 
 
 at the fall of an enemy and were bidden to give food to 
 a hungry foe. Wisdom was prized higher than wealth 
 and as "beginning with the fear of the Lord." 
 
 Peace was identified with virtue and blessing ; the aboli- 
 tion of war was held up as an ideal, when "men would 
 beat their swords into ploughshares," when "none would 
 hurt nor destroy in all God's holy mountain and the earth 
 would be full of the knowledge of God as the waters 
 cover the sea."
 
 Part II 
 AFTER THE EXILE 
 
 It is customary to make the Babylonian Exile one of 
 the dividing lines in Jewish History. Most of the inci- 
 dents told in the Bible occurred before the Exile. They 
 deal with the gradual development of the Israelitish na- 
 tion and are largely political in their nature ; they have 
 much to tell of Kings and affairs of state, of war and 
 conquests. 
 
 The events after the Exile are largely religious. It is 
 true that those religious geniuses, the Prophets, nearly 
 all flourished in pre-exilic days such as Amos, Hosea, 
 Isaiah (1-39), Micah, Jeremiah. But it was not till the 
 nation was lost that the people really took the proph- 
 etic teachings to heart. Thus the influence of the 
 Prophets was less while they lived than after they had 
 passed away. No longer concerned with royal mag*- 
 nificence and ambitions for empire, there was more 
 inclination to study the immortal words of these in- 
 spired men. 
 
 Exile Not Prison 
 But Nursery 
 
 In this way the Exile was a kind of school. Its priva- 
 tions became a discipline of the mind and heart. Some 
 prophets appeared during this very period Ezekiel 
 and another Isaiah (40-66), voicing the inspiring mes- 
 sage that if Israel but turned to God and led worthy 
 lives, no matter what the sins of their ancestors, a glo- 
 rious future awaited them. 
 
 19
 
 20 STORY OF THE JEW 
 
 The seed took root. Whatever they may have been 
 when they entered Babylon, when they emerged from 
 it, after half a century of humiliation, suffering and 
 reflection, they were a band of puritans. No longer 
 were they led astray by idolatrous nations. Their 
 realization that God was one and w'holly spirit became 
 henceforth with Israel almost a passion. 
 
 The Bible 
 
 Once more restored to their old Palestinian home, 
 they carefully gathered up the written words of their 
 sages together with all records of the ancient He- 
 brews. These writings were carefully sifted and edited 
 and formed a sacred literature The Bible. 
 
 It consisted of three parts. First, The Law: The 
 five books of Moses, beginning with the world's crea- 
 tion and telling of the doings of the Patriarchs, of 
 Moses and his teachings. Second: The Prophets, (a) 
 The Former Prophets: containing the history of their 
 times from the conquest of Canaan by Joshua down 
 to the Assyrian and Babylonian captivities and demon- 
 strating the influence of the prophets, (b) The Latter 
 Prophets : consisting of their immortal addresses. 
 Third : The Holy Writings ; a miscellaneous collection 
 of sacred songs and prayers, or proverbial wisdom, to- 
 gether with the narrative of Israel's later days, such 
 as the story of Esther in the Persian period. 
 
 A later collection of Jewish writings was made in 
 the course of time, known as the Apocrypha. This 
 term implies that its books had not the same religious 
 authority as the Bible itself. 
 
 Scribes and Rabbis 
 
 Apart from two or three who preached in post-exilic
 
 AFTER THE EXILE 21 
 
 days the era of the prophets had passed. The men 
 who now looked after the religious welfare of the 
 Jews (in addition to the priests) were known as the 
 Scribes, of whom Ezra was first and greatest ; later 
 came the Rabbis, meaning teachers. Their service was 
 to expound the Law as found in the Bible and to derive 
 new laws from it to meet later needs. They were zeal- 
 ous ever to find new precepts (mitsvath) as added 
 means of serving God. 
 
 The head of the Jewish community was the High 
 Priest. He not only superintended the Temple wor- 
 ship but directed much of their daily affairs. So it 
 was an office of great power, eagerly sought and some- 
 times abused. 
 
 But the Temple of sacrifice was not the only place 
 where the people satisfied their religious needs. There 
 had grown up during the Exile and after, houses of 
 assembly for prayer synagogues. Centuries later, 
 when the Temple was destroyed, they completely took 
 its place. 
 
 Under Greek Rule 
 
 Such was Jewish life for many centuries under dif- 
 ferent rulers. As Persia had overthrown Babylon, it 
 in turn was defeated by Greece in 332 B. c. E., when the 
 armies of Alexander the Great reached the East. But 
 the status of the Jews remained unchanged ; they were 
 still granted a species of local self-government. Nor 
 was their religious liberty interfered with. 
 
 The Jews did not limit their settlement to Palestine 
 itself. Many had remained in Babylon. Some emi- 
 grated to the northern coast of Africa ; some went to 
 Arabia ; some to Rome. These lands outside of Judea,
 
 22 STORY OF THE JEW 
 
 in which some made thvir homes, were known as The 
 Diaspora. 
 
 The Jews learnt something from each people among 
 whom they lived: From the Babylonians they learned 
 stories of the world's beginnings and a knowledge of 
 the stars. Their idea of the future life was deepened 
 through their contact with the Persians. 
 
 But they learnt most from the Greeks. The He- 
 brews and the Greeks were the two people of antiquity 
 to whom the world is most indebted. The Greek con- 
 tribution was in the domain of scientific research and 
 of art, the Jewish in that of religion and morals. The 
 Bible was translated into Greek (The Septuagint). 
 From it, the Greeks obtained loftier ideas of the Deity, 
 of the sanctity of life and of human responsibility. 
 Many became proselytes to the Jewish fold. The Jews 
 in turn studied the philosophies of Plato and Aristotle, 
 of Pythagoras and Democritus. Thus they obtained a 
 broad survey of the universe, of the forces of nature 
 and the origin of things. 
 
 Hanuka 
 
 The Greek Empire broke up into four different pow- 
 ers, Judea finally becoming part of one of them, 
 Greco-Syria. All went well for many years. But a 
 time arrived when one of its rulers, Antiochus Epiph- 
 anes, departing from the toleration that had previously 
 prevailed, sought to destroy the Jewish Faith, desiring 
 to reduce all his subjects to one pagan level. ; ... 
 
 This was the first religious persecution in history. 
 Its effect was the reverse of that intended. Many had 
 been indifferent to the Mosaic Law, but now that its 
 observance was forbidden, their dormant religiousness
 
 AFTER THE EXILE 23 
 
 burst into flame. How often this happens in life. 
 While a few worldlings yielded to the pagan lure, the 
 multitude, women as well as men, were ready to be- 
 c6me martyrs to the Jewish cause. 
 
 One of our great heroes now appears upon the scene 
 -Judas Maccabeus. The word Maccabee means 
 hammer and tells the story. He and his brave brothers 
 of the Hasmonean family struck daring blows at the 
 foe. For the Jew had now to fight for his religion. 
 Their numbers were small : the Syrian hosts vast. But 
 it was a conflict of faith against numbers. On the 
 battlefields of Emmaus and Beth-Horon was demon- 
 strated the power of ideals over battalions. 
 
 The triumphant Maccabees re-dedicated the defiled 
 Temple. Hence the name of the Festival to commem- 
 orate the victory Hanuka meaning dedication. But 
 it was more than a reconsecration of the Jewish sanc- 
 tuary. It was a reconsecration of the Jewish spirit, 
 Israel dedicated with new fervor to their mission to 
 bring, by the example of their lives, a knowledge of 
 the just God and His righteous law to mankind. 
 
 This victory occurred 165 B. c. E. It was a cardinal 
 event not only for Israel, but for the world. For if 
 Judaism had succumbed, Christianity and Mohamme- 
 danism that later sprung from it, would not have ap- 
 peared .and the whole trend of human history would 
 have been changed. 
 
 Verily here if anywhere do we discern providence 
 in history. 
 
 We have seen that this was wholly a defensive 
 war- for liberty of conscience. But that end attained, 
 the enemy was still threatening at the gate. So that 
 war did not end till the Jews had completely thrown
 
 24 STORY OF THE JEW 
 
 off the foreign yoke and became an independent nation 
 again in the year 142 B. c. E., after having been a sub- 
 ject people for four and a half centuries. 
 
 Judea remained an independent nation under the 
 Hasmonean House for seventy-nine years. They had 
 their own kings, their own coinage, a House of Leg- 
 islature known as the Sanhedrin ; they also extended 
 their boundaries. 
 
 Sadducees and 
 Pharisees 
 
 As in all states, there were two parties. But here, 
 as in ancient times generally, Religion and State were 
 combined: the government regulated the affairs of 
 both. Indeed it was hard to draw the line between 
 them. 
 
 The smaller party were styled Sadducees. The word 
 is derived from Zadoc, the chief priest in king Solo- 
 mon's time ; for the Sadducees were composed for the 
 most part of the priestly aristocracy. They were very 
 rational in their beliefs and somewhat ambitious in 
 their politics, seeking alliances with great nations. 
 They rigorously obeyed the Mosaic Law, but refused 
 allegiance to later rabbinic law. 
 
 The second party, the Pharisees, on the other hand 
 were enthusiastic in the fulfilment of these later tra- 
 ditional precepts. They were ever expounding the 
 Bible law in order to derive new laws from it. This is 
 the meaning of their name expounders. They com- 
 posed the bulk of the people. They objected to 
 the priesthood claiming the exclusive privilege of ful- 
 tiling certain religious rites, demanding it for all. 
 Hence they were more democratic. Nor did they bo-
 
 AFTER THE EXILE 25 
 
 lieve in foreign alliances. For their faith in God was 
 so deep that they deemed reliance on Him all-sufficient 
 for their national welfare. 
 
 The term Pharisee is sometimes misused to mean 
 pious hypocrite. This is a gross slander. It arose 
 from their being so very scrupulous in the observance 
 of the minutest precepts. 
 
 This age produced some great religious teachers. In 
 this brief outline there is space to mention but few. 
 Simon the Just, the noblest of all the High Priests. 
 Hillel the most renowned of a notable group of ex- 
 pounders of the Law ; he was also noted for his liber- 
 ality and his gentleness. Philo, a philosopher who in- 
 fused some of the ideas of the Greek Plattf into the 
 Jewish conception of God. 
 
 Rome 
 
 We have witnessed the successive rise and fall of 
 Babylonia, Persia, Greece. The next great power to 
 appear on the horizon was Rome, destined to be the 
 most powerful of them all and the most lasting. The 
 story of its spread across Europe, from Britain in the 
 extreme North-west to Carthage on the other side of 
 the Mediterranean, is beyond the province of this 
 story. We are concerned with Rome's advance into 
 Asia ; for in 63 B. c. E. Pompey, one of its great gener- 
 als, appeared before the walls of Jerusalem. 
 
 This meant the end of the independence of Judea. 
 It did not yield without a struggle. After many bloody 
 conflicts, Herod obtained the Jewish throne, but only 
 as a Roman vassal. He was an Idumean ; but Idumea 
 had been conquered by a Jewish king and had accepted 
 Judaism in a formal way. But the rule of Herod and
 
 *6 STOKV 01' 7V//: JEW 
 
 his House was. so oppressive, that the Jews preferred 
 being governed by Rome direct. This made Judea a 
 Roman province. 
 
 The Jews did not at once realize what they had 
 chosen. Rome sent out . Procurators to govern the 
 : province. These men, with a few exceptions, wantonly 
 wounded the religious sensibilities of Israel. Further- 
 more, they were rapacious, secretly and some openly 
 robbing the people. 
 
 Jesus of 
 Nazareth 
 
 The most: notorious though not the worst, was Pon- 
 tius Pilate, in whose reign appeared Jesus (Joshua) 
 of Nazareth. Many hailed him as the Messiah, a He- 
 brew word meaning "anointed" king. For the op- 
 pressed Jews were ever looking for a deliverer to 
 restore the royal House of David. This was regarded 
 by Rome as treason and Jesus was put to death by the 
 regular Roman method of execution crucifixion. . He 
 was not the only one with that exalted claim or who 
 met that tragic fate ; but he was the most famous. He 
 had many followers ; these were first a Jewish sect but 
 later formed a separate religion. The Greek of Mes- 
 siah is christos, so, believing that Jesus was the Mes- 
 siah, his followers were called Christians. 
 
 Judea's Downfall 
 
 No longer able to bear the indignities and outrages 
 committed by these Procurators, long-suffering Israel 
 at last rebelled. For this tiny group to throw down 
 the gauntlet to "the mistress of the world" was fool-
 
 AFTER THE EXILE 27 
 
 hardy but magnificent. Nor was it easy to crush this 
 valiant people. Rome had to despatch its greatest 
 general Vespasian. For two years the people held 
 out, resisting battering rams without and starvation 
 within. 
 
 The detailed account of the campaign is given by 
 Josephus, one of the Jewish generals. Conquering the 
 northern section first the Roman legions closed round 
 the beloved capital, Jerusalem. In the year 70 A. c. E. 
 it fell. On that fatal date, ninth of Ab, the Temple 
 was reduced to ashes. 
 
 Sixty-two years later this undaunted people again 
 faced the Roman legions in a last effort to regain their 
 independence. They were championed by Rabbi Akiba 
 and led by Bar Cochba. But they met with a still more 
 crushing defeat. Thus ended the Jewish nationality. 
 The Jewish dispersion throughout the world had 
 begun.
 
 Part III 
 
 ISRAEL SCATTERED THROUGH THE WORLD 
 
 The Jewish 
 Academies 
 
 Jochanan ben Zakkai, convinced of the error of wag- 
 ing hopeless war against Rome, had escaped from 
 Jerusalem. The Roman General Vespasian wished to 
 reward him for counselling peace. Ben Zakkai would 
 accept nothing for himself but craved a boon for his 
 people, viz, that he be permitted to establish an Acad- 
 emy at Jamnia in Palestine. The request was granted, 
 perhaps contemptuously, at its apparent insignificance ; 
 yet, making it a rallying place not only for the promo- 
 tion of Jewish learning but also as a center of Jewish 
 authority through it, the perpetuity of Judaism was 
 assured. 
 
 We have already recorded a change of the Jewish 
 focus of interest from Throne to Temple. The change 
 now was from an Altar to a School. Prayer in the 
 Synagogue replaced sacrifice in the Temple. Jewish 
 life now centered around the Law ; Israel became the 
 "People of the Book." 
 
 The Talmud 
 
 The Law was almost a synonym for Judaism. It 
 included more than the precepts contained in the Bible. 
 For in the process of years, a second group of laws 
 were derived from it, known as the "Mishna" or. Sec- 
 ond Law. In course of time the commentaries on these 
 
 29
 
 30 STORY OF THE JEW 
 
 laws led to the evolving of yet further regulations 
 known as "Gemara" completion. Mishna and Gemara 
 together were known as the Talmud. The development 
 of these Talmudic laws covers centuries, for Jamnia 
 was one of many Academies of rabbinic discussion, 
 not only in Palestine but also in Babylonia, where the 
 bulk of the Jews gradually settled. 
 
 The Talmud comprised first the legal discussions 
 styled Halacha. But it also included many glimpses of 
 Jewish life and surroundings in the early centuries of 
 the Christian Era ; reflections and views on much that 
 entered into human experience. This miscellaneous 
 material is known as Agada, which we may translate 
 as narrative. Here are some moral sayings scattered 
 through its pages : 
 
 "Prayer without devotion is body without breath." 
 "The best preacher is the heart, the best teacher 
 
 time, the best book the world, the best friend 
 
 God." 
 "Who is best taught? He who has learnt from his 
 
 mother." 
 "Who acquires knowledge without imparting it is 
 
 like a myrtle in the desert." 
 "Bestow most care on the children of the poor, for 
 
 from them will go forth the Law." 
 "Support the aged without reference to religion, and 
 
 the learned without reference to age." 
 "All blessing in the household comes through the 
 
 wife ; therefore should her husband honor her." 
 "Be careful not to cause woman to cry, for G.od 
 
 counts her tears."
 
 ISRAEL SCATTERED 31 
 
 "( ulture in woman is better than gold." 
 
 "He who lives by the work of his hands enjoys life." 
 
 "Strip a carcass in the street and take pay for it and 
 say not 'I am a priest or a great man and this 
 work is beneath me.' " 
 
 "Position cannot honor the man ; the man must 
 honor the position." 
 
 "Say not, 'I will do nothing/ because thou canst not 
 
 do everything." 
 
 "One good deed leads to another." 
 "He who makes another perform a good deed, is 
 
 greater than the doer." 
 "Truth is the seal of God." 
 
 "Judge not your neighbor till you stand in his place." 
 "Whoever showeth compassion is as the seed of 
 
 Abraham." 
 
 
 
 "The truly beneficent seek out the poor." 
 "Greatness flees from him who seeks it, and seeks 
 
 him who flees it." 
 "Commit a sin twice and you will think it sin no 
 
 more." 
 "Evil passion is at first like a cobweb, and at last 
 
 like a rope." 
 
 "Sinful thoughts are worse than sin." 
 "He who can testify in his neighbor's behalf and 
 
 does not, is a transgressor." 
 "It is sinful to hate, but noble to forgive." 
 "There is no repentance without reparation." 
 "When a man has turned from sin, reproach him no 
 
 more."
 
 32 STORY OF THE JEW 
 
 "This world is the vestibule ; the world to come the 
 palace." 
 
 "He who makes the sorrowful rejoice will partake 
 of life everlasting." 
 
 "The poor who owe nought are rich ; the old with- 
 out ailment are young; the learned without relig- 
 ion are foolish." 
 
 The life of Israel was not so very different under 
 Roman rule from what it had been in Temple days. 
 The presiding head was known as Nasi, Prince, a man 
 learned in the Law. Babylonia under Persian rule in- 
 cluded a vast area east of the Euphrates and became 
 a second land of Israel. The Jewish chief was called 
 Resh Galutha meaning Head of the Exile; for the Jews 
 regarded themselves as living in exile when not in the 
 Holy Land, 
 
 The Middle Ages 
 
 In antiquity the story of Israel occurred chiefly in 
 Asia. Europe is the setting for its history in the Mid- 
 dle Ages. That epoch we are now approaching. The 
 new 1 Christian cult that had been steadily spreading 
 among the Romans was finally adopted by the Em- 
 peror Constantine. This made it the official creed for 
 half the civilized world. This gave it more power 
 which, alas, was often used against the house of Israel. 
 Persecution of the Jew continued bn and off for fifteen 
 centuries and made their history so largely a tragic 
 story. 
 
 The vast Roman Empire began to split up. First it 
 fell into two parts in the year 395, the Western half
 
 ISRAEL SCATTERED 33 
 
 with its center in the city of Rome, the Eastern half 
 with its center in the city of Constantinople. New 
 races drifted into Europe Huns, Goths and Vandals, 
 and completed the break up of the Western Roman 
 Empire in the year 476. The most powerful of these 
 peoples now settling Europe were the Franks. Among 
 these a great man appeared about the year 800, known 
 as Charlemagne, who brought some sort of order into 
 this disturbed condition. Still later the leading nations 
 of Europe came to be formed from the Frankish Em- 
 pire that he founded. 
 
 The Wandering 
 Jew 
 
 Meanwhile, the Jews wandered westward, settling 
 in Italy, in Gaul (France) in German States and in 
 Spain. A minority without power, their life was al- 
 ways one of sufferance and often one of peril. Each 
 land made laws that restricted them in many ways, 
 but chiefly in the exercise of their religion. Though 
 their rights were few their taxes Were many. They 
 became traders by necessity rather than by choice, 
 most walks of life public service, the army, the pro- 
 fessions, being closed to them. In the long centuries 
 of oppression to follow, they were sustained by their 
 deep faith in the providence of God. When the hand 
 of the world was against them, they found consolation 
 in the study of the Law. 
 
 This iron age of repression for Israel was to become 
 a golden era of toleration and liberty in Spain. To 
 explain this change of environment, we must turn 
 again to the East.
 
 34 STORY 01' THE JEW 
 
 Islam 
 
 A new religion had arisen in Arabia, named after its 
 founder Mohammedanism. Mohammed learned much 
 from the Jews, particularly the idea of one God 
 ("Allah"). He also adopted many Jewish observances, 
 and traced the origin of his people to Abraham. Like 
 the Christians, he too was disappointed that the Jews 
 did not embrace his faith, since it was so close to their 
 own. But otherwise the "Crescent" (to name the faith 
 after its emblem) was far more liberal than the 
 "Cross." Mohammed founded not only a religion, but 
 a State. When its conquering armies swept through 
 Asia, the Jews in Babylonia by no means suffered from 
 the change of its rule from Parsee to Moslem. Rather 
 otherwise, for the Resh Galutha was given fuller 
 power and the Jews larger liberty of self-government. 
 Great Jewish Academies flourished under its benig- 
 nant sway. 
 
 With its cry "the Koran or the Sword" the Moham- 
 medans began to carry their conquering arms west- 
 ward, moving along the north shores of Africa from 
 Egypt to Morocco. They crossed the Straits of 
 Gibraltar and entered Spain. By the suffering Jews 
 they were hailed as deliverers, for their outlook was 
 now changed from darkness to light. 
 
 A Golden Era 
 In Spain 
 
 The Moors as the Moslems settled in the Spanish 
 Peninsula were called loved learning. So, while the 
 rest of Europe was plunged in ignorance, schools, were 
 established in the Peninsula ; science and literature
 
 ISRAEL SCATTERED 35 
 
 particularly poetry, were cultivated. Libraries were 
 founded. This broad culture went hand in hand with 
 well established government and the promotion of 
 commerce. 
 
 The Jews, lovers of scholarship, found these liberal 
 and enlightened Arabians, congenial neighbors. For 
 they were more than tolerated, they were esteemed 
 and given positions of trust such as Viziers (Secretary 
 of State) and ministers of finance. One of these Jew- 
 ish statesmen was Chasdai Ibn Shaprut, scholar, lin- 
 guist, physician. While serving the state he also 
 served his own people and encouraged Jewish scholars 
 to come from the Babylonian Academies to found 
 similar schools in Cordova for religious and secular 
 training. Another was Samuel Ibn Nagdela, Vizier of 
 Granada. Among his own people he was known as 
 "Nagid" Prince. He promoted Jewish scholarship 
 and contributed toward it himself. 
 
 Jewish 
 Scholarship 
 
 It is natural that in such secure surroundings the 
 Jew, always keenly intellectual, should put forth his 
 best in this Spanish era. Those several centuries have 
 left us an imperishable literary legacy of philosophy, 
 poetry and law. 
 
 To mention a few of these Spanish Jewish scholars: 
 
 Solomon Ibn Gabirol, born in Malaga in 1021, was 
 both poet and philosopher. Some of his poems are 
 used in the divine service on the Day of Atonement. 
 His "Fountain of Life," in Latin translation, greatly 
 influenced. Christian philosophers. We may add here
 
 36 STORY OF THE JEW 
 
 that the Jews, so often spoken of as "middle men" in 
 the realm of industry, were also "middle men" in the 
 realm of letters ; for as linguists and translators, they 
 brought the learning of the Arabs to the Christians. 
 
 Teachers 
 of Morals 
 
 Bachya was a great moral philosopher. Here are 
 some quotations from his "Duties of the Heart": 
 
 "No act of any kind is done completely, unless the 
 soul delights in doing it. So with sinful conduct, it is 
 not the act itself but the sinful intention by which one 
 incurs guilt." 
 
 "The truly humble man will mourn for all the mis- 
 takes made by other men, and not triumph or rejoice 
 over them." 
 
 "To serve God we must trust God. There should be 
 no thought or intention in all one does, except to do it 
 for the sake of God alone, with no thought of human 
 praise or the fear of man, or of advantage, or of the 
 removal of dangers in this world or in a future state." 
 
 We may here append teachings of other Jewish 
 moralists of the Middle Ages : 
 
 "Be not disputatious and quarrelsome with people, 
 whatever be their faith. Be honorable in thy business 
 dealings, do not say that such and such a price has 
 been offered for thy wares when the thing is not true." 
 
 "Many things are permitted by the law, the doing 
 of which may lay upon a man the rendering of a heavy 
 account some day." 
 
 "If thou seest a strange man of another faith about
 
 ISRAEL SCATTERED 37 
 
 to commit a sin, prevent its coming to pass, if it be in 
 thy power." 
 
 "Let man in his solitary hours feel the same repug- 
 nant shame of evil in the sight of God, as he would feel 
 in committing wrong in the sight of men." 
 
 "If a rich man and a poor man be sick, and thou 
 seest all the world going to see the rich man, go thou 
 to the poor one, even though he be ignorant and un- 
 lettered." 
 
 Poets and 
 Savants 
 
 Jehuda Halevi was perhaps the most popular of this 
 Spanish literary group. His poems, many breathing 
 fervent love of Zion, have captivated the Jewish imag- 
 ination. The story of the Chazars adopting Judaism 
 from among the current creeds was chosen by Halevi 
 as an opportunity to compare advantageously the prin- 
 ciples of Judaism, with those of the Church, the 
 Mosque and the philosophic schools. His most famous 
 saying was "Israel among the nations is as the heart 
 among the limbs." 
 
 Not all of Spain was Moslem. Castile, Aragon, Na- 
 varre were gradually conquered by the Christians. 
 These at first followed the Mohammedan example of 
 tolerant treatment of the Jews and even entrusted 
 them with some posts of honor. Among many great 
 Jewish minds in Christian Spain we may mention Ben- 
 jamin of Tudela, explorer who brought back news of 
 his brethren in distant lands. Ibn Daud, philosopher 
 and historian. Abraham Ibn Ezra, the daring biblical 
 critic who taught that God is known to us through 
 His works; that only the spirit of the Bible is inspired.
 
 38 STORY OF THE JEW 
 
 not its language ; and that revelation comes to us .from 
 Nature and the intuitions of the heart as well as from 
 Scripture. . 
 
 We might here mention Rashi who lived in France 
 and was the greatest expounder of the Bible and the 
 Talmud. France also produced, the Kimchis great 
 grammarians and the Tibbons, great .translators. 
 
 Maimonides 
 
 The most recognized Jewish scholar of medieval 
 times was Maimonides. Born in Cordova in 1135, be- 
 cause of a passing persecution he spent most of his 
 life in Egypt. Like many Jewish scholars of that and 
 an earlier day, he was also a physician. Jews stood 
 at the forefront in medicine in the middle ages. Their 
 method of slaughtering animals for food (Shechita) 
 gave them a knowledge of anatomy and physiology. 
 But of all Jewish doctors, Maimonides was the 
 greatest. 
 
 He wrote a commentary on the Mishna in which 
 occurs the famous Thirteen Articles of the Jewish 
 creed. (Albo who flourished 250 years after, reduced" 
 them to three God, Revelation and Retribution). The 
 next great work of Maimonides Was a' complete digest 
 of all Jewish laws of the Talmud, and of the later 
 rabbis, classified as a code. Many summaries of Jew- 
 ish law appeared after his day, the most famous being 
 the Schulchan Aruch of the 16th Century. 
 
 Maimonides' most lasting achievement was a work 
 known as "The Guide to the Perplexed." It was a 
 rational treatment of th.6 fundamental beliefs of relig-- 
 ion, an attempt to answer those profound questions 
 about God and life and the world that perplexed men
 
 ISRAEL SCATTERED 39 
 
 then and perplex men now. Although opposed at the 
 time by the timid, this work is regarded as the bul- 
 wark of conservatism today. 
 
 Some of his sayings : 
 
 "We do not remove the wonder of creation, by 
 pushing it back to the creation of an atom." 
 
 "Prayers should be simple and brief." 
 
 "We hear too much of unions in Israel, let us hear 
 more of union." . 
 
 Of Christianity he said, "It has done more to spread 
 abroad the Bible than Judaism itself ; wherever it car- 
 ried trade it carried the Bible, doing Jewish work with 
 non-Jewish hands." 
 
 "Serve God with love ; fear only preventeth sin, but 
 love stimulateth to do good." 
 
 "Accustom yourself to good morals ; for the nature 
 of man dependeth upon habit, and habit taketh root in 
 nature." 
 
 "Let truth by which you may apparently lose, be 
 more acceptable unto you than falsehood and injustice 
 by which you may apparently profit." 
 
 "Keep firm to your word ; let not document, witness 
 or actual possession be stronger in your sight than a 
 verbal promise." 
 
 As against this rational spirit of Maimonides, there 
 grew up a mystical movement known as "Cabala." 
 This term originally meant the transmission of Jewish 
 law from Moses, the prophets and the sages, through 
 each successive generation. But this school of mystics 
 gave to it a meaning of something hidden and they 
 endeavored to read into the Scriptures strange and
 
 40 STORY OF THE JEW 
 
 fantastic interpretation. Mysticism in general might 
 be expressed as the idea of reaching God through the 
 emotions rather than through the reason, and is often 
 an indication of deep and sincere religious feeling. 
 Some of our most beautiful prayers have come from 
 the Cabalists. But at times Cabalism has degenerated 
 into superstition beliefs in charms and amulets, occa- 
 sionally leading to heresy. 
 
 Persecution 
 
 Outside of Spain the lot of the Jew was hard and 
 precarious. The Crusade wars of the Christians in the 
 12th and 13th centuries to wrest the tomb of the "Sav- 
 iour" from the Turk, were used by the fanatics for 
 Jewish persecution in France and Germany. 
 
 In every land the Israelites were accused of slaying 
 Christians to use their blood for Passover bread. This 
 slander was ever a pretext for despoiling and banish- 
 ing them. Although some liberal Popes have issued 
 Bulls exposing ritual murder slanders, still they have 
 not died out even to this day. 
 
 One of the Church Councils in 1215 decided that all 
 Jews must wear a yellow badge, so that every passer- 
 by could distinguish them. This naturally singled them 
 out for the scorn of the populace. In moments of 
 frenzy they were driven through the streets with the 
 cry of "Hep, Hep" (Hierosolyma est perdita Jerusa- 
 lem is lost) behind them. 
 
 When the terrible Black Plague swept through 
 Europe in 1349, the Jews, suffering less because of 
 their abstemious habits, and family devotion, were ac- 
 cused of causing the plague by poisoning the walls, 
 and many were consequently massacred.
 
 ISRAEL SCATTERED 41 
 
 Occasionally the Jews summoned Synods of their 
 leading rabbis which passed laws for their best protec- 
 tion. The first of these called by Rabenu Gershom 
 about the year 1000, decided that monogamy should 
 be the Jewish marriage rule. 
 
 As the Christians advanced through Spain and Por- 
 tugal, gradually driving out the Moslem, toleration of 
 the Jew rapidly declined. Alphonso of Castile, follow- 
 ing the example of kings of other lands, drew up a 
 code of restrictive laws and imposed special Jewish 
 taxes. In Aragon, Jews were compelled to take part 
 in a public "Disputation" to defend Jewish against 
 Christian doctrines. It was perilous if they failed and 
 still more perilous if they succeeded. Criminal juris- 
 diction over their own people was later taken from 
 them. 
 
 The climax was reached in 1391 when in a passion 
 of fanatic frenzy a massacre of Jews began. Thou- 
 sands saved themselves by accepting Christianity. But 
 they remained Jews in secret. Those who thus lived 
 a double life were called "Maranos." To test their 
 sincerity and expose heretics in general, a terrible 
 institution was organized in 1481 known as the "In- 
 quisition." Thousands of our brethren were tortured 
 in its subterranean chambers and burned in the public 
 market places, their property confiscated by the 
 Crown. Their martyrdom in loyalty to the Jewish 
 faith forms one of the saddest, yet one of the most 
 glorious chapters in our annals. 
 
 Banishment 
 
 The final act of the tragedy came in 1492 when Fer- 
 dinand and Isabella of the united kingdoms of Castile
 
 42 .STOAT (;/ ; 7V//; y/:'/F 
 
 and Aragon banished the Jews from Spain in which 
 they had lived for fifteen centuries. Abarbancl, a pub- 
 lic spirited Jewish scholar, tried in vain to induce the 
 monarch s to revoke the cruel decree. 
 
 But that same year marked the discovery of Amer- 
 ica by "Coluhtbus. aided, we may add, by some Jewish 
 nautical instruments and financed by Jewish motley. 
 Thus, as 'one door closed against them another was 
 about to open. Verily, those who "lived in darkness 
 were to see a great light."
 
 Part IV 
 
 EMANCIPATION 
 
 The Renaissance and 
 The Reformation 
 
 It is hard to draw a line at just where the Dark 
 Ages ceased and the era of modern enlightenment 
 began. Nor did the change occur in all lands at the 
 same time. We might trace its beginning from the 
 period called the Renaissance a new birth of science 
 and of letters, when the discouragement placed on 
 independent thought and research began slowly to 
 disappear. The next factor was the Reformation in 
 the Christian Church at the .opening of the fifteenth 
 century. This came about through protest against cer- 
 tain abuses by some Popes and priests of Catholicism 
 and so was called Protestantism. ft was marked by 
 some differences in doctrine too. Although it led to 
 a terrible war lasting thirty years, it finally resulted 
 in a little more religious freedom being given to the 
 individual. 
 
 This liberal tendency of both the Renaissance and 
 the Reformation reacted favorably on the Jews, They 
 were still, for many years to come, persecuted by 
 harsh laws shut out from many occupations and con- 
 fined to certain quarters known as Ghettos, in lands 
 
 43
 
 44 STORY OF THE JEW 
 
 where they were tolerated at all. But although con- 
 temptuously held aloof, we no more hear of those 
 terrible massacres that so often occurred in the 14th 
 century. We hear no more of burning of the Talmud. 
 In fact, permission was obtained to have it printed. 
 Perhaps the printing press was the most potent revo- 
 lutionary force of the age, spreading light and truth 
 and dissipating foolish notions and superstitious ter- 
 rors. A further indication, that the modern era had 
 set in, was in the lessening occurrence of Jewish ex- 
 pulsions. Lands that had driven the Jews out were 
 now permitting them to return. 
 
 The Nations 
 Open Their Door* 
 
 England began readmitting Jews about the year 
 1657, partly through the painstaking efforts of a pub- 
 lic spirited Jewish scholar Manasseh ben Israel. He 
 came from Holland, which had invited Jews to settle 
 in its dominions soon after it had freed itself from 
 Catholic Spain. Amsterdam became almost a new 
 Jerusalem. Many notable Jews flourished in Holland, 
 the greatest of whom was Baruch Spinoza the pan- 
 theist, not really understood till over a century after 
 his death. 
 
 Another country that welcomed Jewish refugees 
 from other lands was Turkey. The Turks who came 
 from Asia, and accepted the Moslem faith, overthrew 
 the Roman Empire of the East in 1453. Thus Constan- 
 tinople became a Mohammedan instead of a Christian 
 center. As in Moslem Spain, many Jews rose to posi- 
 tions of great responsibility in Turkey. One of these, 
 Joseph Nasi, was so powerful that foreign nations were
 
 EMANCIPATION 45 
 
 pleading for his favorable influence in their relations 
 with Turkey. Another, Solomon Ashkenazi, was really 
 the power behind the Turkish throne and through him 
 Venice revoked its decision to banish its Jews. 
 
 Still, Italian states became modern earlier than 
 most Christian lands, and on the whole tolerated their 
 Jewish inhabitants. This land of Petrarch and Dante 
 produced Jewish poets, philosophers and scientists. 
 Some humorists too; the Jew never lost that Saving 
 grace of humor. It helped make his hard lot sup- 
 portable. 
 
 The Ghetto's 
 Isolation 
 
 The world was growing wiser and, therefore, kinder. 
 The improvement in the condition of the Jews now 
 depended not only on the outside world, but on them- 
 selves. The Jewish masses were very ignorant and 
 rather narrow minded. We could hardly expect other- 
 wise. Treated with hostility and contempt by the 
 world, the Jews came to mistrust the world. They 
 withdrew within themselves and forbade their youth 
 reading any but Jewish books. This, of course, shut 
 them out of many realms of culture. Such an attitude 
 offered a striking contrast to earlier years when the 
 Jews were the enlightened and the Gentile masses 
 were the illiterate. Living aloof first by necessity and 
 later by choice, they came to develop a language of 
 their own, partly Hebrew, partly German; hence its 
 name "Yuedisch Deutsch." In Turkey the corres- 
 ponding language of the Spanish refugees was partly 
 Spanish and partly Hebrew, and was known as 
 "Ladino."
 
 46 STORY OF THE JEW 
 
 Mendelssohn 
 
 The man who did most to change this condition of 
 isolation was Moses Mendelssohn. He came to Berlin 
 in 1743, a poor boy, in search of knowledge, for he 
 cared for it more than for bread. By wondrous per- 
 severance and self-denial, with no teachers and few- 
 books, he acquired a knowledge of several languages, 
 became something of a mathematician and a good deal 
 of a philosopher. The friendship of Lessing (who 
 may have had him in mind in his Nathan der Weise) 
 and who published some essays that Mendelssohn had 
 lent him, brought this gifted and modest man to the 
 attention of the world at large. The doors of the great 
 and the salons of the literary were now open to him. 
 Some urged him to forsake his religion for the Chris- 
 tian Church and thus free himself from association 
 with an uncouth people, living in the slums. 
 
 But here was an opportunity to reveal the greatness 
 of the man. Instead of renouncing Judaism he wrote 
 a defense of it and instead of abandoning his people, 
 foe turned his attention to their sad lot and set to work 
 to broaden their cramped life. He began by translat- 
 ing the Bible into German, to encourage a knowledge 
 of the language of the country, and in this way enable 
 them to read its literature. He added a rational com- 
 mentary that opened their eyes to many branches of 
 knowledge. He gathered around him a group of dis- 
 ciples who carried on this good work of spreading 
 culture among the Jews. The start once made, later 
 scholars carried it further. 
 
 The chief of his successors was Leopold Zunz. His 
 researches brought to light the richness of Jewish lit- 
 erature, which had been neglected and the heroic
 
 EMANCIPATION 47 
 
 grandeur of Jewish history, which was hardly known. 
 For in consequence of this ignorance of their own 
 literary treasure and glorious past, many Jews of the 
 younger generation, becoming ashamed of their Jew- 
 ish association, began to desert the fold in order to 
 obtain civil rights and social opportunities from which, 
 as Jews, they were barred. 
 
 Prior to this sad outcome (which did not occur until 
 after Mendelssohn's death), communities in other 
 lands sought his aid to plead the removal of disabilities 
 against his brethren. So influential was Mendelssohn, 
 that at his urgency the pen of the Gentile was now 
 used, not to slander the Jews, but to plead their rights 
 and denounce their wrongs. 
 
 The French 
 Revolution 
 
 But the particular event that finally brought about 
 the emancipation of the Jew was the French Revolu- 
 tion in 1789-93. We must bear in mind that though 
 the Jews were the most oppressed, they were not the 
 only oppressed people in the Middle Ages. The masses 
 in nearly all lands were ground down under despotic 
 rulers. They were taxed nigh to the breaking point to 
 maintain indolent monarchs and a dissolute nobility. 
 
 The break came then first in France when Louis 
 XVI was put to death and a republic proclaimed. Old 
 abuses and class privileges were abolished and the 
 equal rights of all declared. This republican spirit was 
 carried across Europe by the army under the general- 
 ship of the brilliant Napoleon. 
 
 This spread of liberalism gradually reached the 
 'Jews, Napoleon summoned a Jewish Sanhedrin in
 
 48 STORY OF THE JEW 
 
 1807 and many, through it, learned for the first time 
 that the Jews regarded France as their country and 
 the French as their brethren. So ignorant was the 
 world of Jewish teaching and of the Jewish sense of 
 patriotic obligation ! 
 
 While many restrictions against the Jews were re- 
 moved, yet the transformation of their status was 
 slow. When Napoleon was overthrown at Waterloo 
 in 1815, a reaction set in for a time. It was not until 
 many revolutions had occurred not only in France, but 
 also in other lands, that their emancipation was finally 
 assured. 
 
 In 1848, one of the turning points in the 19th cen- 
 tury, Sweden, Denmark and Greece granted freedom 
 to their Jews. Prussia removed some legal restrictions 
 against them in 1850; Austria in 1867; while in 1866 
 the newly united Italy granted them fuller rights than 
 any of these lands. England admitted Jews to Parlia- 
 ment in 1858. Portugal and later on Spain, that had 
 banished their Jews, now invited them to return. 
 
 Poland 
 
 Of one land we have not yet spoken Poland. While 
 all nations were persecuting and expelling the Jews, 
 Poland had welcomed them as early as the llth cen- 
 tury. Possessing then only a nobility and a peasantry, 
 the Jews gifted with commercial enterprise became 
 the needed middle class to develop the country's re- 
 sources. Casimir the Great granted them a special 
 charter about 1350 with freedom of residence, equality 
 of taxation and right to hold landed property. Nat- 
 urally our brethren flocked to this hospitable country 
 in large numbers until it contained more Jews than 
 any other land. Later, bigoted monks came and roused
 
 EMANCIPATION 49 
 
 the fanaticism of the nation against them and led to 
 the giving up of these protecting laws. Still, their 
 status in Poland was never as hopeless as it had been 
 in the German States. 
 
 They were left free to themselves to manage their 
 own affairs and their rabbis were granted judicial 
 powers. They lived completely a Jewish life and de- 
 voted their best energies to the study of Talmudic 
 law. 
 
 But Poland itself later met with reverses. Taking 
 cruel advantage of its declining powers, Prussia, Aus- 
 tria and Russia seized it and divided it among them- 
 selves. This partition, commenced in 1772, was com- 
 pleted in 1795. Thus, Poland as a nation was wiped 
 off the map. 
 
 Russia 
 
 As Russia acquired the largest slice of this divided 
 land, this meant that the bulk of the Jews suddenly 
 found themselves under its sway. Russia was a late 
 comer among the family of nations and continued the 
 least progressive. Finding this vast body of Jews in 
 its midst, and wishing to restrict them within certain 
 bounds, the "Pale of Settlement" was instituted in 
 1791, marking the area in which the Jews could live. 
 As in other lands, their treatment in Russia varied 
 with the character of the reigning monarch. 
 
 Alexander I and particularly Alexander II (who 
 freed the serfs in 1861), liberal to their Gentile sub- 
 jects, were kindly disposed toward the Jews. But 
 when Alexander III came to the throne in 1881, a ter- 
 rible reaction set in. All Jewish privileges were re- 
 moved and the cruel restrictions of his grandfather
 
 50 STORY OP THE JEW 
 
 Nicholas I were reintroduced. Further than that, all 
 but a minute percentage of the Jewish youth were 
 excluded from high schools and universities and shut 
 out from all civil posts. Worse than all, not satisfied 
 with limiting them to the Pale of Settlement, they 
 were summarily driven from its villages to its towns. 
 This same repressive policy, that made the mainte- 
 nance of life barely possible, was continued by his 
 successor Nicholas II. Pogroms or riots against the 
 Jews involving spoliation and massacre, were secretly 
 encouraged by the government itself. Pobiedenostseff, 
 the head of the Greek Church cruelly said that Russia 
 would solve the Jewish problem by forcing banishment 
 on one-third; leaving a third to starve and compelling 
 the remainder to emigrate. Vast numbers seized the 
 third solution and emigrated to the United States. 
 
 America 
 
 The settlement of the Jews in North America began 
 in 1654 when a small group, driven from Portuguese 
 Brazil, landed in New Amsterdam. Granted certain 
 civil rights while it was Dutch, these were further 
 extended when it became English. 
 
 When the Thirteen Colonies decided to throw off 
 the British yoke, Jews were among those who patriot- 
 ically came forward to fight for its independence. 
 Ever since the American republic has been formed, 
 Jews have volunteered in the same spirit of loyalty in 
 all later wars, where its interests have been threat- 
 ened. 
 
 As the sway of the United States spread across the 
 American continent, reaching the Pacific, it has stead- 
 ily become to an ever increasing extent, the haven of
 
 EMANCIPATION 51 
 
 oppressed peoples from many lands, and has offered 
 boundless opportunity to the industrious and the en- 
 terprising. 
 
 The earliest Jewish settlers were Spanish and Por- 
 tuguese (Sephardim). Next came the Germans (Ash- 
 kenasim), and most recently, the Russians. Each 
 successive wave has come in yet greater numbers ; so 
 that while in 1880 there were but 230,000 Jews in the 
 United States, in 1918, there were over three million. 
 Gladly have they identified themselves with America's 
 interests, contributing to its commercial growth, its 
 scholarship and its art, and winning eminence in its 
 professions. America is the one land that has never 
 denied religious freedom to the Jews, never confined 
 them in Ghettos, nor placed on their gabardine the 
 badge of shameful discrimination. Neither race nor 
 faith excludes the Jew here from the highest posts of 
 honor and responsibility. 
 
 It is said that every land has the Jews it deserves. 
 Admitted here on a plane of complete equality, the 
 Jews of America are among the most loyal of its 
 citizens. 
 
 Social Ostracism 
 
 Civil rights can be decided by government and law ; 
 but social good-will is dependent on individuals. 
 Friendly spirit of fellowship to those of divergent 
 creeds is the latest attainment of a people's culture. 
 Thus, even in such liberal lands as Britain, France and 
 America, prejudice against Jews has not entirely died 
 away. 
 
 The Anti-Semitic movement, started in Germany in 
 1879, is an example in point. It was an attempt to dis-
 
 SJ STORY Of- T111L JJill' 
 
 credit the Jew and throw doubt upon his patriotism. 
 It further charged him with exploiting the simple folk 
 for material gain. 
 
 Zionism 
 
 As a defense against the persistent persecution in 
 some lands and social ostracism in nearly all, a move- 
 ment known as Zionism was launched at the end of 
 the 19th century by Theodor Herzl, to obtain from the 
 Great Powers a legally assured home in Palestine for 
 Jews disfranchised and ostracised, and also for others 
 who for sentimental reasons might desire to live in 
 the home of their fathers. 
 
 The movement when first launched won both advo- 
 cates and opponents. But it gained many new adher- 
 ents, when in its second stage, it was marked by the 
 encouragement of Jewish culture. This has tended 
 to deepen the Jewish consciousness. 
 
 The Declaration of the British Government in 1917, 
 when its triumphant armies entered Palestine, in favor 
 of the establishment there of "a national home for the 
 Jewish people," has given the Zionist movement a new 
 impetus. This may have profound consequences on 
 Israel's future history. 
 
 The World War 
 
 The war that began in 1914, the greatest in the chron- 
 icles of mankind, the cost of which has been so unpre- 
 cedentally terrific in blood and treasure, is now, happily, 
 over. An indirect result has been the Russian Revolution. 
 This has removed most of the disabilities against the six 
 million Jews there resident. The present chaotic reaction 
 we may regard as a passing phase.
 
 EMANCIPATION 53 
 
 The aims of America and her Allies, through their final 
 triumph, are now in process of achievement at the Peace 
 Conference in Paris in 1919. These are: First, to grant 
 to all peoples great and small the right of self-determina- 
 tion as to their choice of government and their mode of 
 life; this is leading to a new grouping of nationalities. 
 Secondly, the calling into existence of a League of Na- 
 tions to further the welfare of all classes of society and 
 to arbitrate national differences thus giving ultimate 
 promise of the abolition of war. 
 
 The cause of Israel in lands where oppression still lin- 
 gers has been laid before the Peace Conference, and its 
 action has decided the final steps to make the emancipa- 
 tion of this long suffering people complete. For ex- 
 ample, one of the new nations called into being is 
 Poland. Among the conditions on which it has been 
 granted independence is the recognition of the rights 
 of minorities. In the treaty signed by this new state, 
 the rights of the Jews are safeguarded in matters of 
 education, language, Sabbath observance, and in the 
 unrestricted fulfilment of all religious obligations. 
 
 We are therefore witnessing history in the making. 
 Doubtless Israel that has played so significant a part 
 in the world's record, may yet make an important con- 
 tribution in furthering the aims of liberty and peace, 
 and may help bring to realization its spiritual ideals, 
 cherished by its prophets in a far off day !
 
 CONFIRMATION 
 MANUAL
 
 CONFIRMATION MANUAL 
 
 THE JEWISH CALENDAR 
 
 The names of the Jewish months are Assyrian and 
 were adopted by our ancestors during the Babylonian 
 Exile. 
 
 They are regulated by the changes of the moon. 
 Each "new moon" marks a new month. They contain 
 either 29 or 30 days. 
 
 This would make each year 354 days. But the solar 
 year, used in our civil reckoning computed by the 
 earth's annual revolution around the sun, consists of 
 365% days. In order to bring the lunar year in closer 
 measurement with the solar, and that thereby all 
 feasts and anniversaries may fall at the same season 
 each year, an additional month is added seven times 
 in every nineteen years, in the following order : 3rd, 
 6th, 8th, llth, 14th, 17th, 19th. 
 
 This addition of a month is similar in purpose to the 
 addition of a day every four years in the civil calendar 
 to make up the quarter of a day dropped from each 
 year. 
 
 The beginning of each month was kept as a festival 
 in ancient times. (See I Samuel 20: 8-27.) 
 
 In the Jewish Calendar the day commences at sun- 
 set. Therefore, the Sabbath and the Festivals com- 
 mence on the evening preceding. 
 
 The night was divided into three watches. The first, 
 from sunset till about ten o'clock ; the second, from ten 
 till about two ; the third, from two till sunrise. 
 
 57
 
 58 CONFIRMATION MANUAL 
 
 HEBREW MONTHS 
 
 With dates of Festivals and Solemn Days. 
 AUTUMN 
 
 Tishri: 1st, Rosh Hashana, New Year. 
 
 10th, Yom Kippur, Day of Atone- 
 ment. 
 
 15th to 21st, Succoth, Tabernacles. 
 22d, Sh'mini Atsereth, Eighth day 
 
 of Solemn Assejubly. 
 Heshvan, 
 
 Kislev: 25th, continuing eight days, Han- 
 uka, Dedication. 
 
 WINTER 
 
 Tebeth, 
 
 Sh'bat, 
 
 Adar: 14th, Purim, Feast of Lots. 
 
 (Second Adar occurs only in 
 Leap Year, in which case Pu- 
 rim is postponed to the 14th of 
 this month) 
 
 SPRING 
 
 Nisan: 15th to 21st, Pesach ; Passover. 
 
 lyar, 
 
 Sivan: 6th, Shabuoth ; Pentecost. 
 
 SUMMER 
 
 Tamuz, 
 
 Ab: 9th, Fast of Ab. 
 
 Ellul, 
 
 Conservative Jews add another day to each of the 
 three Pilgrimage Festivals and to the New Year. It is 
 a survival of the time when the calendar was not ar-
 
 CONFIRMATION MANUAL 59 
 
 ranged in advance by calculation, but on the actual 
 appearance of the new moon. There was therefore 
 the uncertainty of a day as to just when the new moon 
 would appear, from which the sacred days were reck- 
 oned. 
 
 JUDAISM'S SACRED DAYS 
 
 For Biblical references see 
 "READINGS FROM SCRIPTURE" 
 
 The Three Festivals of Pilgrimage 
 I PESACH, PASSOVER 
 
 Passover occurs in the spring, and is often called the 
 Spring Festival. It celebrated the beginning of the 
 harvest (of barley) which fell early in .Palestine. 
 When gathering the produce of the earth which sus- 
 tains our lives, it is fitting that we should remind our- 
 selves of the Giver of all these bounties. This purpose 
 runs through all three Festivals. 
 
 But by far the greatest importance of Passover for 
 us, is the commemoration of Israel's redemption from 
 Egypt. 
 
 .In addition to divine worship in the Sanctuary, a 
 Seder (service) is conducted in the home in which the 
 Hagadah (story) of Israel's freedom from slavery is 
 told. The chief ceremonial of this Festival is the un- 
 leavened bread, commemorative of the haste of de- 
 parture from the land of serfdom,
 
 Oo CONFIRMATION MANUAL 
 
 1 "' i 
 
 SHABUOTH, PENTECOST 
 
 Pentecost marked the wheat harvest. Shabuoth 
 means "weeks" because seven weeks were counted 
 from the time when the cutting of the barley was be- 
 gun at Passover. On the day following the seven 
 weeks, i. e., on the 50th day, this Festival was ob- 
 served. This gives the reason for the name, Pentecost, 
 w r hich means "fiftieth." Symbolic of the harvest, the 
 synagogues on this Festival are decorated with 
 flowers. 
 
 The historic feature of the Festival is the celebra- 
 tion of the giving of the Ten Commandments, which 
 Israel received at this season. For this reason, it has 
 also been chosen as the most fitting season for CON- 
 FIRMATION. 
 
 Passover may be called the birth of Israel as a peo- 
 ple:. -Pentecost, the birth of the Jewish religion. 
 
 IIISUCCOTH, TABERNACLES 
 
 Tabernacles is our Thanksgiving Day. When all the 
 produce for .the year has been gathered in and stored 
 in barns, granaries and wine-presses for the coming 
 winter, we raise our voices in gratitude to our Father, 
 who "opens H'is hand and satisfies the wants of all His 
 creatures." Since Succoth occurs around the time of 
 our northern harvests, it has come to be regarded as 
 essentially our Harvest Festival rather than Passover 
 or Pentecost. We bring into the service certain kinds 
 of plants and fruits (the palm, citron, myrtle and wil- 
 lows of the brook), to have before us the gifts of the 
 Almighty and to praise Him with these in our hands.
 
 CONFIRMATION MANUAL 61 
 
 It derives its name "Tabernacles" from the com- 
 mand to dwell in tabernacles, or tents, during the fes- 
 tival. This recalls first, the camping out in temporary 
 booths during the harvest; and, secondly and more 
 particularly, commemorates the simple homes of our 
 first ancestors in the desert. It, therefore, reminds us 
 how the love of God protected them during those days 
 of trial and danger. It is well that in prosperity and 
 success we should remember our earlier days of pov- 
 erty and trial. 
 
 Each of the three festivals has, then, a double fea- 
 ture, first, celebrating the changes and gifts of Nature: 
 second, commemorating events in our past History. 
 To summarize : 
 
 PASSOVER 
 
 Historical : Redemption from Egypt. 
 Agricultural: Spring; Barley Harvest. 
 
 PENTECOST 
 
 Historical: Delivery of the Decalogue. 
 Agricultural: Summer; Wheat Harvest. 
 
 TABERNACLES 
 
 Historical : Booth dwelling in the wilderness. 
 Agricultural: Autumn ; Ingathering 
 
 Passover and Tabernacles last seven days, but Pen- 
 tecost only one. The eighth day of Tabernacles is a 
 separate festival* called "Eighth Day of Solemn As- 
 sembly" (Heb. Sh'mini Atzereth) ; it was an ancient 
 water festival. When our ancestors lived in Palestine,
 
 62 CONFIRMATION MANUAL 
 
 they were commanded to come to the capital, Jerusa- 
 lem, where the Temple stood, to bring their festival 
 offerings. They were called, therefore, the Three 
 Pilgrimages. 
 
 All were to rejoice on the festivals, but the poor 
 were not to be forgotten. "Thou shalt rejoice before 
 the Lord thy God; thy man-servant and thy maid- 
 servant and the stranger and the fatherless and the 
 widow." 
 
 The Two Holy Days 
 
 ROSH HASHANA, NEW YEAR 
 
 New Year occurs in the Autumn. In later days this 
 Biblical celebration of the first day of the seventh 
 month was deepened in import. Unlike the secular 
 New Year, it is not made the occasion for external 
 changes in public office and in civil life, but is rather 
 made the solemn opportunity for religious reflection 
 and self-examination. It has three names, all con- 
 nected with this one idea. 
 
 First, it is called the "Day of the Sounding of the 
 Shofar." The trumpet-blast symbolizes the "call to 
 duty" and is intended to stir our hearts to thoughts 
 of God. 
 
 Secondly, it is called the "Day of Judgment," for we 
 stand, as it were, in the presence of our Father and ask 
 Him to judge our lives with mercy.
 
 CONFIRMATION MANUAL 63 
 
 Thirdly, it is the "Day of Memorial." The New Year 
 suggests the old years. So we look back upon the 
 events of the past. It brings home the eternity of God 
 and recalls to mind the great heroes whose doings 
 should inspire us to follow their example. 
 
 YOM KIPPUR, DAY OF ATONEMENT 
 
 Atonement is the climax of the ten days of penitence 
 that begin with the New Year. It is the most solemn 
 day in the Jewish calendar. We keep completely aloof 
 from all doings of the outside world and from all 
 thoughts of our daily affairs. We leave our pleasures, 
 our business, our schools, our homes, and gather in the 
 House of God, where we remain in prayer from morn- 
 ing till evening. We take no food on this day. 
 
 The sins committed in the past are confessed and 
 forgiveness asked. It is the day to make resolutions 
 for better conduct ; to give up bad habits ; to forswear 
 wicked practices ; to plan noble deeds. On this day 
 we resolve to live purer, juster, kinder lives in the 
 days yet to come. 
 
 The two Holy Days tend to stimulate religious re- 
 vival in the house of Israel, throughout the world. 
 
 It has been pointed out that just as the seventh day 
 was kept sacred as the Sabbath and the seventh year 
 as a solemn period of rest for the land, so the seventh 
 month was chosen as the holy month, in which we be- 
 gin our religious New Year. 
 
 Do not confuse the Festivals, which are times of 
 rejoicing, with New Year and Atonement, which are 
 days of solemnity.
 
 64 CONFIRMATION MANUAL 
 
 The Two Minor Feasts 
 
 The term "minor" was applied to Hanuka and 
 Purim because the events that they commemorate 
 occurred late in Israel's history, after its religious 
 institutions were supposed to be complete. 
 
 PURIM, FEAST OF LOTS 
 
 This Feast commemorates an event that took place 
 during the period when Israel lived under Persian 
 vassalage in the reign of Xerxes (Ahasuerus, 485-465 
 B. c. E.). A prime minister named Hainan, a proud and 
 jealous man, receiving what he thought a slight from 
 a Jew named Mordecai determined to use his power 
 to destroy all the Jews in the Persian realm, for the 
 fancied error of one. To attain this base purpose, he 
 slandered them to the king, stigmatizing them as a 
 people dangerous and disloyal. The falsity of this 
 charge is best revealed in the character of Mordecai, 
 the presumed chief offender, who was really a patriot, 
 having exposed a plot that threatened the king's life. 
 
 The wicked conspiracy was defeated by Queen 
 Esther, a Jewess, who risked her life to save her 
 brethren. Hainan was hanged on the very gallows he 
 had prepared for the execution of Mordecai. 
 
 The glad deliverance was gratefully commemorated 
 by sending presents to friends and gifts to the poor. 
 This pleasing custom has been kept alive down to this 
 day. 
 
 The Biblical derivation of Purim is "Lots." We are 
 told that Haman cast lots as to the most propitious
 
 CONFIRMATION MANUAL 65 
 
 day on which to undertake the slaughter of the Jews. 
 The story will be found in the book of Esther which 
 is read in the Purim service. 
 
 HANUKA, DEDICATION 
 
 The Persian era was followed by the Greek, 332 
 B. c. E. when the Jews experienced a change of masters. 
 All went well with them under this tolerant rule, until 
 the year 175 B. c. E. when Antiochus Epiphanes became 
 king of one of the divisions of this Empire the 
 Greco-Syrian. He determined to reduce all the peo- 
 ples under his sway to one pagan uniformity. This 
 tyrannical order, perhaps easier for others, was impos- 
 sible for the Jews, since the principles of their faith 
 stood opposed to most of the religious conceptions of 
 their surroundings. It was part of the unfortunate 
 notion of heathen cults that certain sins were sanc- 
 tioned instead of being condemned. 
 
 The Jews, excepting a few waverers, refused to 
 abandon the faith it was their duty to cherish. In 
 spite of dreadful persecutions of old and young, they 
 remained steadfast to the God of their fathers, even 
 though it cost many their lives. When the cause 
 seemed almost lost and the blood of many martyrs had 
 been shed, a great man named Mattathias gave them 
 new courage by his heroic example. One of his sons, 
 Judas, called Maccabeus (the hammer), a brave war- 
 rior and a great general, gathered a few scattered 
 Jews under his banner, and in spite of the vast army 
 of the powerful enemy, he dared to meet them on the 
 field of war. But what Israel lacked in numbers, they 
 made up in conscientious conviction. It was a battle 
 between battalions and ideals.
 
 66 CONFIRMATION MANUAL 
 
 In the year 165 u. c. E. the enemy was defeated and 
 they joyfully returned once more to the capital, Jeru- 
 salem. The Temple that had been defiled through 
 idolatrous worship, was rededicated. Hence the name 
 of the Festival commemorating the victory, Hanu- 
 ka, meaning "dedication." The festival is celebrated 
 for eight days. In the evening lights are kindled, sym- 
 bols of triumph and joy. Hence its second name 
 "Feast of Lights." Each night an additional candle is 
 added. This increase of illumination symbolically in- 
 dicates the steady growth of the religious spirit of 
 Israel. Suffering for conviction fanned the dormant 
 tmbers of indifference into a flame oh holy zeal. 
 
 Though called a "Minor Feast" for reasons given 
 above, it really commemorates one of the grand events 
 of Israel's history. The heroism and sacrifice of that 
 brave band of zealous men saved the cause of Judaism 
 and thereby decided the fate of two other great relig- 
 ions of the civilized world that later grew out of it. 
 Therefore the devotion of these warriors of a far off 
 day, assured the spiritual welfare of mankind.
 
 CONFIRMATION MANUAL 67 
 
 Fast Days 
 
 TISHA B'AB, NINTH OF AB 
 
 This is the date of the fall of both the first and sec- 
 ond Temples. Jerusalem with the Temple of Solomon 
 was destroyed for the first time 586 B. c. E. and the sur- 
 vivors exiled to Babylon. The destruction of the cap- 
 ital with the second Temple occurred in 70 A. c. E. This 
 marked the final overthrow of the Jewish nation, and 
 the scattering of the Jews through the world. 
 
 There are two schools in Judaism, each regarding 
 this epochal event from a different point of view. The 
 Orthodox Jews who fast on the Ninth of Ab, daily 
 pray for the restoration of the Jewish nation, under 
 the leadership of a Messiah King. The Reformed 
 Jews no longer cherish the hope of a return to the 
 Holy Land or a re-establishment of the Jewish nation. 
 They regard their dispersion through the nations as 
 a means of fulfilling the mission of Israel. 
 
 MINOR FASTS 
 
 Some additional fasts recognized by conservative 
 Jews are : The Tenth of Tebeth, marking the com- 
 mencement of the siege of Jerusalem by the Babylo- 
 nians, 588 B. c. E. The Seventeenth of Tamuz com- ( 
 memorating both the breaking down of the walls of 
 Jerusalem in the first overthrow, and their final de- 
 struction in the second overthrow by the Romans. The 
 Third of Tishri, the anniversary of the death of Gedal- 
 yah, Governor of Judah, 586 B. c. E., that precipitated 
 the final stage of Judah's exile.
 
 68 CONFIRMATION MANUAL 
 
 SOME RELIGIOUS DEFINITIONS 
 Religion 
 
 Religion is our recognition of a higher power God, 
 and our persistent effort to come nearer to his perfec- 
 tion in all things. 
 
 This definition contains two elements : Beliefs (doc- 
 trines) and Duties. 
 
 Duties may be again sub-divided into Ceremonies 
 and Morals. 
 
 A ceremony is a rite that conveys in a symbolic form 
 a principle or an obligation ; it may also illustrate a 
 historic event. For. examples of each : divine worship, 
 the Sabbath, the Passover. 
 
 Morals include such duties as instinctively appeal to 
 the conscience as universal and perennial laws of right 
 and Wrong; such as precepts prohibiting theft or en- 
 joining helpfulness. 
 
 Faith 
 
 The fundamental beliefs of religion concern God, the 
 Soul, the Future. These are all of that metaphysical 
 character that cannot be mathematically proved or 
 scientifically demonstrated. They ultimately depend 
 on faith. Faith, then, is the mind's acceptance, either 
 on past authority or from inner conviction, of that 
 which is beyond material proofs. Faith begins where 
 knowledge ends.
 
 CONFIRMATION MANUAL 69 
 
 Natural and 
 Revealed Religion 
 
 A distinction is sometimes drawn in religion be- 
 tween that which is natural and that which is revealed. 
 
 Natural religion is expressive of those spiritual truths 
 that are instinctive in the human heart. Revealed 
 religion applies to that which has been transmitted 
 from the past through inspired prophets, the record 
 of which is contained in the Bible, sometimes, there- 
 fore, called the Book of Revelation. But this distinc- 
 tion is apparent rather than real, for the soul's realiza- 
 tion of divine Providence may itself be called a 
 revelation of God to each individual, though it takes 
 the spiritual genius of a prophet to give it expression. 
 
 Judaism 
 
 The name given to our religion is Judaism. It is 
 monotheistic in that it is based on belief in one sole 
 God. Both Christianity and Mohammedanism turn 
 back to it as their ultimate source of religious 
 authority. 
 
 There are two schools of interpretation of Judaism : 
 The Orthodox or Conservative. 
 The Reformed or Progressive. 
 
 For detailed distinction see "Modern Jewish His- 
 tory" (Maurice H. Harris ; Bloch Publishing Co.) pp. 
 184, 120, 121.
 
 70 CONFIRMATION MANUAL 
 
 THE TEN COMMANDMENTS 
 
 1. I am the Lord thy God, who brought thee out of 
 the land of Egypt, out of the house of bondage. 
 
 2. Thou shalt have no other gods before Me. Thou 
 shalt not make unto thee any graven image, even any 
 manner of likeness of anything that is in heaven 
 above, or that is in the earth beneath, or that is in the 
 water under the earth ; thou shalt not bow down unto 
 them, nor serve them. For I the Lord thy God am a 
 jealous God, visiting the iniquity of the fathers upon 
 the children unto the third and fourth generations of 
 them that hate Me, and showing mercy unto the thou- 
 sandth generation of them that love Me and keep My 
 commandments. 
 
 3. Thou shalt not take the name of the Lord thy God 
 in vain; for the Lord will not hold him guiltless, who 
 taketh His name in vain. 
 
 4. Remember the Sabbath day to keep it holy. Six 
 days shalt thou labor and do all thy work, but the 
 seventh day is a sabbath unto the Lord thy God, in it 
 thou shalt not do any manner of work ; thou, nor thy 
 son, nor thy daughter, nor thy man-servant, nor thy 
 maid-servant, nor any of thy cattle, nor thy stranger 
 that is within thy gates ; that thy man-servant and thy 
 maid-servant may rest as well as thou. And thou shalt 
 remember that thou wast a slave in the land of Egypt
 
 CONFIRMATION MANUAL 71 
 
 and the Lord thy God brought thee out thence by a 
 mighty hand, and by an outstretched arm, therefore, 
 the Lord thy God commanded thee to keep the Sab- 
 bath day. 
 
 5. Honor thy father and thy mother that thy days 
 may be long, and that it may go well with thee, upon 
 the land which the Lord thy God giveth thee. 
 
 6. Thou shalt not commit murder. 
 
 7. Thou shalt not commit adultery. 
 
 8. Thou shalt not steal. 
 
 9. Thou shalt not bear false witness against thy 
 neighbor. 
 
 10. Thou shalt not covet thy neighbor's wife, neither 
 shalt thou desire thy neighbor's house ; his field, or his 
 man-servant, or his maid-servant, his ox, or his ass, 
 or anything that is thy neighbor's. 
 
 Deuteronomy 5: 6-18
 
 7.2 CONFIRMATION MANUAL 
 
 DOCTRINES OF THE JEWISH FAITH 
 
 God 
 
 God is one, perfect, spiritual, eternal ; the omnipre- 
 sent Creator of all that is ; the omniscient Ruler of the 
 Universe ; the wise and loving Father of mankind. 
 
 Man 
 
 Man is gifted with Reason, through which he ac- 
 quires a knowledge of the world and its laws. He is 
 endowed with Conscience, whereby he learns to dis- 
 tinguish between right and wrong; and with Freewill 
 to choose between good and evil. 
 
 Immortality 
 
 Man is of dual nature body and soul. The body is 
 material and is but the medium through which earthly 
 life manifests itself; it is evanescent and decays at 
 death. The soul is spiritual, stamped with the divine 
 image ; it is the essence of man's being and is immortal. 
 
 Human 
 Accountability 
 
 Man is accountable to God for all his actions. He 
 should make divine perfection his ideal standard of 
 conduct and be holy because God is holy.
 
 CONFIRMATION MANUAL 73 
 
 God chastens His children as a wise father the child 
 he loves. Pain, struggle, and sorrow are divine edu- 
 cators, developing the noblest capacities of the soul. 
 
 Mission of 
 Israel 
 
 Israel, gifted with the genius for religion, were the 
 first to recognize the sole God and His law of right- 
 eousness. This revelation of the divine Father, which 
 they were best fitted to receive, singled them out as 
 God's witnesses. Hence they became "a kingdom of 
 priests," whose mission was to bring a knowledge of 
 the Eternal and His law to mankind. They were 
 called God's chosen servants, who must be ready, if 
 needs be, to suffer contumely and martyrdom in bring- 
 ing light to the Gentiles. 
 
 The 
 Messianic Era 
 
 The discipline of man in the school of life, the fuller 
 truth gradually revealed to him in generations of ex- 
 perience is steadily making clearer to his mind and 
 heart the final purpose of providence an4 humanity's 
 destiny, 
 
 Thus in the latter days, the Messianic Time, all man- 
 kind will at last be united as one loving family in unity 
 and peace, learning war no more. Then will the earth 
 be filled with the knowledge of God as the waters 
 cover the sea,
 
 74 CONFIRMATION MANUAL 
 
 DECLARATION OF CONFIRMANTS 
 
 Question: You have here declared your belief in the 
 Almighty and this Temple is as Mount Sinai. Are you 
 prepared to cling to the living God ? 
 
 Answer : We gladly declare our trust in divine Provi- 
 dence. May it grow with our growth and strengthen 
 with our strength. 
 
 "Sh'tna Yisrocl Adonoi Elohenu Adonoi Echod." 
 
 "Hear Oh Israel, the Lord our God, the Lord is one. 
 And thou shalt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy might." 
 
 II 
 
 Question : There has been instilled into you the vital 
 difference between right and wrong, the obligations to 
 your parents and your fellowmen. "See now I set be- 
 fore you this day life and good, death and evil." Will 
 you choose the good ? 
 
 Answer: We solemnly promise to give heed to every 
 duty that meets us and ever to listen to the still small 
 voice of conscience the voice of God within us; as ex- 
 pressed in these words of Scripture "He hath told thee, 
 Oh man, what is good and what doth the Lord thy God 
 require of thee, only to do justly and to love mercy and 
 to walk humbly with thy God." Ah-soss mish-pat, ve'- 
 a'ha-vas che-sed, v'atz-nai-ah lay-ches im eh-lo-echo.
 
 CONFIRMATION MANUAL 75 
 
 III 
 
 Question : You have been instructed in the principles 
 of the Jewish religion transmitted from our past ancestry 
 and enriched with the riper truths of later ages. Are you 
 prepared to treasure its spiritual message, to teach it by 
 living it, to make sacrifice that its cause may prevail and 
 faithfully to hand it down to coming generations? 
 
 Answer: We accept the faith of Israel as did our fa- 
 thers at Mount Sinai. We pray that it may never depart 
 from us and we will strive so to live as to be worthy to be- 
 come mom-leh-ches ko-ha-neem v'go-e kodosh. "A king- 
 dom of priests and a holy people."
 
 ;6 CONFIRMATION MANUAL 
 
 Benedictions on Reading the Law 
 
 (BEFORE READING.) 
 
 ^p wriSt* nns* r 
 , iniin TO i^-fn4i o^^. 
 
 : rrpnn fnu ' nns 
 
 jro "i^'N* . D^n 7]7 irn 1 ?^ nn^ r 
 
 v 'ni .nq 
 ,-nnlnn 
 
 Praise ye the Lord to whom all praise is due. 
 
 Praised be the Lord to whom all praise is due now 
 and forevermore. 
 
 Praised be Thou, O Lord our God, Ruler of the uni- 
 verse, who hast chosen us from among all peoples and 
 hast given us Thy law. Praised be Thou, O Lord, 
 Giver of the Law. 
 
 Praised be Thou, O Lord our God, Ruler of the uni- 
 verse who hast given us the law of truth and hast 
 implanted within us eternal life. Praised be Thou, O 
 Lord, Giver of the Law.
 
 CONFIRMATION MANUAL 77 
 
 r , 
 
 PRAYERS FOR CONFIRMANTS 
 
 Morning 
 
 Almighty God, Thy loving kindness endureth for- 
 ever. Daily Thou renewest Thy tender care unto us 
 all. I thank Thee for the gift of life and for all the 
 blessings that come With it. Oh, help me to keep pure 
 the soul Thou hast given me. May I never mar Thine 
 image within me by unworthy deeds, but strive always 
 to be god-like. Oh teach me to love right and truth 
 in loving Thee, and never to forget Thee, because Thou 
 art unseen. 
 
 Oh aid me to fit myself spiritually for the solemn 
 rite of confirmation. Strengthen me in the principles 
 of our beloved faith. Endow me with the courage of 
 conviction, with love of truth. Quicken my compas- 
 sion for suffering Israel throughout the world and 
 deepen my sense of fellowship with all mankind. Make 
 me to understand the pleasure of duty, the joy of being 
 helpful to others, the beauty of holiness. Search me, 
 oh God, and know my heart and lead me from evil, to 
 Thee. Amen. 
 
 Night 
 
 Father of Mercies, I thank Thee for Thy care, which 
 hath no end, and for Thy love, which goeth far beyond 
 my knowledge. I thank Thee for the strength which 
 Thou renewest each day so that my tasks become a 
 joy. And now, at night, when my powers are ex- 
 hausted and Thou takest me in Thy arms, I thank 
 Thee for the sweet sleep that falls upon me. 
 
 Oh, teach me to obey the voice of my conscience, 
 which is Thy voice within me. May no fear of suffer-
 
 78 CONFIRMATION MANUAL 
 
 ing lead me away from the love of right ; but aid me 
 to fear sin more than pain. 
 
 Oh, forgive my failings of the past day. Help me 
 to be more thoughtful for others, more patient to all. 
 Oh preserve my dear parents, and those who love me, 
 from all harm. And deepen my faith in Thee, so that 
 I shall not be afraid, whatever may befall me. Amen. 
 
 CONFIRMATION HYMN 
 
 Father, see Thy suppliant children 
 Trembling stand before Thy throne, 
 
 To confirm the vow of Horeb : 
 "We will serve the Lord alone." 
 
 Thy command shall be engraven 
 
 On the tables of our heart, 
 Till the heart in death be broken 
 
 And the cord of life shall part. 
 
 When dark tempests lowering gather, 
 
 It will be our strength and stay, 
 It will be our guardian angel 
 
 Upon life's laborious way, 
 
 As a sheltering cloud at noon-tide, 
 
 As a flaming fire by night. 
 Through prosperity and sorrow 
 
 It will guide our steps aright. 
 
 Till we reach the land of promise, 
 
 When the toils of earth are past, 
 Till we sleep the sleep eternal 
 
 In the realms of peace at last. 
 
 Union Hymnal
 
 READINGS 
 FROM SCRIPTURE
 
 READINGS FROM SCRIPTURE 
 
 By Reference, 
 
 For Every Day of the Year 
 
 Arranged and Classified to Present 
 Under Appropriate Heads 
 
 The Doctrines, Ethics and Institutes 
 of the Jewish Religion 
 
 Edited by 
 MAURICE H. HARRIS, A. M., Ph. D. 
 
 Author of 
 
 "The People of the Book" 
 
 "A Thousand Years of Jewish History" 
 
 "History of the Medieval Jenvs" 
 
 "Modern Jenvish History" 
 
 NEW YORK 
 
 BLOCK PUBLISHING COMPANY 
 1919
 
 Copyright, 919 
 By Maurice II. 'Harris
 
 CONTENTS 
 
 PAGE 
 Introduction ----------87 
 
 The Bible Books - 88 
 
 English translations of the Bible - - - - - 80 
 
 Judaism's Universal Message 
 I. God 
 
 The Manifestation of God - - - - - - n 
 
 The Unity of God ------- 12 
 
 The Justice of God ------- 12 
 
 The 1-ove and Mercy of God - - - - - 12 
 
 The Nearness of God -------13 
 
 Providence --------- j^ 
 
 II. God and Man 
 
 REVELATION (The Call of God) :----- 14 
 
 Faith and Consolation ------ 14 
 
 Yearning after God ------. 14 
 
 WORSHIP: --------- 15 
 
 Thanksgiving --------15 
 
 Supplication - -- - - - - - 16 
 
 Confession -------- 16 
 
 THE WORD OF GOD: 
 
 The Law --------- 17 
 
 Duty to God --------17 
 
 Letter and Spirit -------17 
 
 Freedom and Religious Choice - - - - 18 
 
 The Correction of God ------ 18 
 
 83
 
 4 CONTENTS 84 
 
 III. Man 
 
 PAGE 
 
 The Dignity of Man ... 19 
 
 Noble Types of Humanity - - IQ 
 
 Personal Accountability' 19 
 
 Retribution - 19 
 
 Reformation (Purification) 20 
 
 Duty to One's Neighbor - 20 
 
 Duty to the Poor and Defenseless 20 
 
 Forbearande Towards an Enemy - 20 
 
 Duty to Dumb Creatures - 20 
 CARDINAL VIRTUES : 
 
 Holiness - 20 
 
 Truth - - 21 
 
 Honesty - - 21 
 
 Self-Control - 21 
 
 A Good Name - 21 
 
 Industry - 21 
 
 Content - - 21 
 
 Peace - - 22 
 
 Wisdom - - - 22 
 
 VIRTUES ILLUSTRATED IN THE LIVES OF BIBI.I: 
 CHARACTERS : 
 A Life Example - 
 
 Filial Devotion - 22 
 
 Hospitality 22 
 
 Humanity -'2 
 Chivalry 
 
 Meekness - 22 
 
 Fidelity 22 
 Patience 
 
 Friendship 23 
 
 Truth 23 
 
 Magnanimity 23 
 
 Fearlessness before Kings 23 
 
 Unselfish Zeal - 23 
 
 Resistance of Temptation 23 
 
 Power of Faith 23 
 
 Honesty in Public Service 23 
 
 Sympathy for the Sinner 23 
 
 Disinterested Kindness - 23
 
 (8s) CONTEXTS 5 
 
 IV. Israel and His Mission 
 
 PAGE 
 
 The Selection of Israel ------- 24 
 
 Israel the Servant - 24 
 
 Admonitions from Israel's Past 24 
 
 The Restoration of Israel 24 
 
 Judaism's Sacred Days 
 
 The Sabbath -------- -25 
 
 THE THREE PILGRIM FESTIVALS 
 
 Pesach (Passover) ___._-- 25 
 
 Shabuoth (Pentecost) - 25 
 
 Succoth (Tabernacles) ------- 25 
 
 THE Two HOLY DAYS 
 
 Rosh Hashana (New Year) ------ 26 
 
 Yom Kippur (Day of Atonement) 26 
 
 THE Two MINOR FEASTS 
 Hanuka ----------26 
 
 Purim ---- _._26 
 
 The Fast of Ab 26 
 
 V. The Future 
 
 Messianic Time - ...... 27 
 
 Immortality - - 27 
 
 VI. Some Literary Aspects of the Bible 
 
 Life in Bible Times (Prose) - - - - 28 
 
 Bible Pictures (Poetry) 28 
 
 Animals and Their Ways - 29 
 
 Symbols and Parables - 29 
 
 Biblical Alaxims - - 31
 
 INTRODUCTION 
 
 We read so much about the Bible that some forget 
 to read the Bible itself. This booklet is compiled to 
 stimulate the reading of Scripture in the Jewish home. 
 The dates have, of course, no relation to the readings 
 chosen. They have been introduced to create the Bible 
 reading habit. It must be acknowledged that many 
 want to read the Bible, but do not know how. A lit- 
 erature rather than a book, it should be read from, 
 rather than read through. 
 
 The readings are indicated, not quoted in full. This 
 was done in order to send readers to the Book itself, 
 that they might read it at first hand and see it in its 
 relation to the context. It is important that all should 
 be made familiar with the Bible as a whole, and not 
 only with some of its stories and texts. 
 
 In arranging the headings, certain points have been 
 emphasized to correct popular errors. To those who 
 still call Judaism a tribal religion we commend the 
 group of readings under "Judaism's Universal Mes- 
 sage. To answer those who call it a worship of the 
 "letter of the Law," a group of readings under "Letter 
 and Spirit" is sufficient answer. For the benefit of 
 those who still speak of the "stern God of the Old 
 Testament" we have prepared a group of quotations 
 on the "Love and Mercy of God." Lastly, the series 
 "Forbearance toward the enemy" is a rejoinder to 
 those who are still under the impression that the He- 
 brew Scripture imposes the duty of hating one's 
 enemies. 
 
 (87) 7
 
 8 SCRirTL'Kli. READINGS (88) 
 
 As the ([notations are grouped to bring together 
 references to the doctrines and institutes of the Jewish 
 religion, this may also take the place of a Catechism 
 and serve as a text-book for Ethics. 
 
 THE BIBLE BOOKS 
 
 To facilitate looking up the quotations, the follow- 
 ing sequence of the Hebrew Scriptures is appended : 
 
 I. The Law 
 
 The Pentateuch, or Five Books of Moses. 
 
 Genesis. Exodus. 
 
 Leviticus. Numbers. 
 
 Deuteronomy. 
 
 II. The Prophets 
 
 (1) The Earlier Prophets. 
 Joshua. Judges. 
 
 First Samuel. Second Samuel. 
 
 First Kings. Second Kings. 
 
 (2) The Later Prophets. 
 Isaiah. Jeremiah. 
 
 Ezekiel. 
 
 >*- 
 
 The Twelve : Hosea. Joel. Amos. 
 
 Obadiah. Jonah. Micah. 
 Nahum. Habakkuk. Zephaniah. 
 Haggai. Zechariah. Malachi',
 
 (8g) THE BIKLE BOOKS 9 
 
 III. The Writings or Hagiographa 
 
 Psalms. Proverbs. 
 
 Job. 
 
 The Five Scrolls: Song of Songs. Ruth. 
 
 Lamentations. Ecclesiastes. 
 
 Esther 
 
 Daniel. Ezra. Nehemiah. 
 
 First Chronicles Second Chronicles 
 
 In the Septuagint order, which is followed by the 
 Church, the following variations from the sequence of 
 Hebrew Scriptures occur : 
 
 First The Writings precede the Prophets. 
 
 Second Some books are transferred from the Writ- 
 ings to the Prophets : 
 
 Ruth after Judges ; 
 Lamentations after Jeremiah ; 
 Daniel after Ezekiel 
 
 Third The order of the Writings are somewhat 
 changed. Job preceding Psalms and Esther preceding 
 the Song of Songs. 
 
 The Septuagint order is therefore as f ollows :- 
 
 Genesis, Exodus, Leviticus, Numbers, Deuterenomy. 
 Joshua, Judges, Ruth, I and II Samuel, I and II Kings, 
 I and II Chronicles. 
 
 Ezra, Nehemiah, Esther. Job. Psalms, Proverbs, Eccle- 
 siastes, Song of Songs. 
 
 Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, 
 Joel, Amos, Obadiah, Jonah. Micah, Nahum, Habakkuk, 
 Zephaniah, Haggai, Zechariah. Malachi.
 
 io SCRIPTURE READINGS (yo) 
 
 English Translations of the Bible 
 
 The Authorized Version. 
 
 This was issued in England under the reign of King 
 James I in 1611 comprising the best results of Jewish 
 and Christian scholarship contained in earlier transla- 
 tions. 
 
 The Revised Version. 
 
 This is the revision of the Authorized translation by 
 the great English Biblical authorities of the Nineteenth 
 Century. 
 
 A New Translation. 
 
 Chiefly for Jewish use, prepared by the Jewish Publi- 
 cation Society of America in 1917. It is used in all quo- 
 tations throughout this book. It superseded an earlier 
 translation for Jewish use by Isaac Leeser of Philadel- 
 phia. 
 
 We further recommend for Bible students, the "Bible 
 for Home Reading" by C. G. Montefiore ; 'The Modern 
 Reader's Bible," edited' by Moulton ; "The Temple Bible," 
 edited by various scholars. In the last two, each book is 
 issued as a separate volume and is presented in the 
 modern dress, more familiar to the average reader.
 
 (gi) THE BIBLE BOOKS u 
 
 JUDAISM'S UNIVERSAL MESSAGE 
 
 (See also "Israel and Messianic Time") 
 
 "My house shall be called a house of prayer for 
 all peoples." Isaiah 56: 7. 
 
 January 
 
 1. I Kings 8: 27-43. 
 
 2. Isaiah 19: 19-25. 
 
 3. Isaiah 49: 1-6. 
 
 4. Isaiah 56: 1-8. 
 
 5. Zechariah 8: 4-23. 
 
 GOD 
 
 'Lift up your eyes on high and behold who hath 
 created these things" Isaiah 40: 26. 
 
 Manifestation of God 
 
 6. I Kings 18: 16-39. 
 
 7... 1 Kings 19: 1-14. 
 
 8. Isaiah 40: 12-31. 
 
 9. Psalm 93. 
 
 10. Psalm 97. 
 
 Omniscience and Omnipotence 
 
 11. Jeremiah 32: 16-27.
 
 12 SCRIPTURE READINGS (92) 
 
 January 
 
 Omnipresence 
 
 12. Jonah 1: 
 
 13. Psalm 139: 1-12. 
 
 God in Nature 
 
 14. Psalm 19. 
 
 15. Psalm 104. 
 
 16. Job 37. 
 
 17. Job 38: 1-30. 
 
 Unity of God 
 
 18. Deuteronomy 6: 4-9 (The Shema) 
 
 19. Isaiah 44: 6-20. 45: 5-7. 
 
 Justice of God 
 
 Shall not the Judge of all the earth do justly" 
 Gen. 18: 25. 
 
 20. Ezekiel 33: 7-20. 
 
 21. Psalm 82. 
 
 22. Job 4. 
 
 23. Job 8. 
 
 24. Job 11: 7-20 (Beyond human fathom) 
 
 God's Love and Mercy 
 
 (See ''Day of Atonement") 
 
 "The mountains may depart and the hills be 
 removed, but my kindness shall not depart 
 from thee" Isaiah 54: 10. 
 
 25. Exodus 34: 1-8. 
 
 26. Isaiah 54: 1-10. 
 
 27. Hosea 6: 1-6. 
 
 28. Hosea 14: 2-10. 
 
 29. Joel 2: 123: 2. 
 
 30. Psalm 86. 
 
 31. Psalm 103.
 
 (93) G OD 13 
 
 February 
 
 1. Psalm 47. 
 
 2. Psalm 130. 
 
 3. Psalm 146. 
 
 4. Proverbs 3: 1-12. 
 
 Nearness of God 
 
 "The Lord is nigh to all that call upon Him to 
 all that call upon Him in truth" Psalm 
 145: 18. 
 
 5. Isaiah 55. 
 
 6. Isaiah 57: 14-21. 
 
 7. Psalm 145. 
 
 Providence 
 
 "The eyes of the Lord are in every place keep- 
 ing 1 watch upon the evil and the good." 
 Prov. 15: 3. 
 
 8. Genesis 45: 1-15. 
 
 9. Genesis 50: 14-21. 
 
 10. Psalm 66. 
 
 11. Psalm 90. (A psalm of life) 
 
 12. Psalm 107: 1-22. 
 
 13. Psalm 107: 23-43. 
 
 14. Psalm 127. 
 
 15. Psalm 138. 
 
 16. Proverbs 16: 1-11. 
 
 17. Esther 4: 1-17.
 
 i 4 SCRIPTURE KEADIXGS CM) 
 
 II 
 
 GOD AND MAN 
 
 "God created man in his own image." Genesis 
 1: 27. 
 
 Revelation 
 February 
 
 (See "Manifestation of God" and ''Pentecost") 
 
 18. Genesis 12: 1-9. 
 
 19. I Samuel 3: 1-20. 
 
 20. Jeremiah 1: 6-19. 
 
 21. Exodus 3: 1-15. 
 
 22. Amos 3: 1-8. 
 
 23. Isaiah 6. (The Saving Remnant) 
 
 Faith and Consolation 
 
 "The just shall live by his faith." Habakkuk 
 2: 4. 
 
 "Though he slay me, yet will I trust in him."- 
 Job 13: 15. 
 
 24. I Kings 17: 1-16. 
 
 25. Psalm 4. 
 
 26. Psalm 23. (God the Shepherd) 
 
 27. Psalm 62. 
 
 28 Job 42: 1-6 (The inscrutable mystery of 
 
 God's ways) 
 
 29. Daniel 1. 
 
 March 
 
 1. Psalm 73. 
 
 2. Psalm 91.
 
 (<J5) GOD IS 
 
 March 
 
 Unshaken by the triumph of evil 
 
 3. Psalm 37: 1-20. 
 
 4. Psalm 37: 21-40. 
 
 5. Jeremiah 17: 5-13. 
 
 6. Psalm 3. 
 
 7. Psalm 56. 
 
 8. Psalm 77. 
 
 In distress and danger 
 
 9. Daniel 3: 1-18. 
 
 10. Daniel 6. 
 
 Yearning After God 
 
 11. Psalms 42 and 43. 
 
 12. Psalm 84. 
 
 Worship 
 
 "Worship the Lord in the beauty of holiness." 
 Psalm 29: 2. 
 
 13. Psalm 5. (Morning Hymn) 
 
 14. Psalm 29. 
 
 15. Psalm 36: 6-13. 
 
 16. Psalm 89: 1-19. 
 
 17. Psalm 95. 
 
 18. Psalm 96. 
 
 19. Psalm 97. 
 
 20. Psalm 98. 
 
 21. I Chronicles 29: 10-19. 
 
 Thanksgiving 
 
 22. Psalm 18: 1-28. 
 
 23. Psalm 18: 29-51. 
 
 24. Psalm 66. 
 
 25. Psalm 112. 
 
 Prals 
 
 26. Psalm 33. 
 
 27. Psalm 36.
 
 16 SCRIPTURE READINGS (g6) 
 
 March 
 
 28. Psalm 113. 
 
 29. Psalm 40. (For deliverance) 
 
 Harvest Hymns 
 
 30. Psalm 65. 
 
 31. Psalm 67. 
 
 April 
 
 1. Psalm 111. 
 
 2. Psalm 113. 
 
 3. Psalm 116. 
 
 4. Psalm 136. 
 
 5. Psalm 148. 
 
 6. Psalm 140. 
 
 Supplication 
 
 7. Psalm 7. 
 
 8. Psalms 12 and 13. 
 
 9. Psalm 41. 
 
 10. Psalm 57. 
 
 11. Psalm 141. 
 
 12. Jonah 2: 3-10. 
 13.- Nehemiah 1. 
 
 Cry of the Persecuted 
 
 14. Psalm 26. 
 
 15. Psalm 31. 
 
 16. Psalm 38. 
 
 17. Psalm 94. 
 
 Confession 
 
 18. Deuteronomy 27: 9-26. 
 
 19. Psalm 25. 
 
 20. Psalm 32. 
 
 21. Daniel 9: 3-19.
 
 (97) GOD AX I) MAN 17 
 
 The Word of God 
 
 The Law 
 
 "The law of the Lord is perfect, restoring the 
 
 April soul." Psalm 19: 7. 
 
 22. Deuteronomy 4: 1-10. 
 
 23. Deuteronomy 28: 1-14. (Blessing of Obe- 
 
 dience) 
 
 24. Joshua 1: 1-9. 
 
 25. Nehemiah 8. (Ezra makes known the 
 
 Law) 
 
 26. Psalm 119: 1-16. 
 
 27. Psalm 119: 17-40. 
 
 28. Psalm 119: 41-64. 
 
 29. Psalm 119: 73-96. 
 
 30. Psalm 119: 97-112. 
 May 
 
 1. Psalm 119: 113-128. 
 
 2. Psalm 119: 129-144. 
 
 3. Psalm 119: 145-160. 
 
 4. Psalm 119: 161-176. 
 
 Duty to God 
 
 "Fear God and keep His commandments, for 
 this is the whole man." Ecclesiastes 12: 13. 
 
 5. Deuteronomy 10: 12. 11: 1. 
 
 6. I Chronicles '28: 1-10. 
 
 Letter and Spirit 
 
 "To obey is better than sacrifice." I Samuel 
 15: 22. 
 
 7. Deuteronomy 10: 12-22. 
 
 8. Isaiah 1: 10-20. 
 
 9. Jeremiah 7: 1-23. 
 10. Amos 5: 4-24. 
 
 11 Micah 6: 1-8.
 
 18 SCRIPTURE READINGS ( t # 
 
 May 
 
 Freedom of Religious Choice 
 
 12. Deuteronomy 30: 11-20. 
 
 13. Joshua 24: 14-27. 
 
 The Correction of God 
 
 (The chastening of the Lord) 
 
 "Whom the Lord loveth He correcteth." Pro 
 verbs 3: 12. 
 
 14. Deuteronomy 8. 
 
 15. Psalm 30. 
 
 16. Psalm 119: 65-72. 
 
 17. Proverbs 3: 1-12. 
 
 18. Lamentations 3: 19-42.
 
 (99) GOD AND MAN 19 
 
 III 
 
 MAN 
 May 
 
 The Dignity of Man 
 
 19. Genesis 1: 26 2: 7. (Man's divine char- 
 
 acter) 
 
 20. Genesis 9: 1-7. (Sanctity of human life) 
 
 21. Psalm 8. 
 
 Noble Types of Humanity 
 
 22. Psalm 15. 
 
 23. Psalm 24. 
 
 24. Psalm 101. 
 
 25. Psalm 112. 
 
 26. Proverbs 31: 10-31. (The virtuous 
 
 woman) 
 
 27. Psalm 1. (Contrast of righteous with 
 
 wicked) 
 
 28. Psalm 128. (A model home) 
 
 Personal Accountability 
 
 29. Exodus 32: 30-35. 
 
 30. Ezekiel 18: 1-20. 
 
 31. Ezekiel 18: 21-32. 
 
 Retribution 
 
 (See "Immortality") 
 
 June 
 
 1. Exodus 22: 1-16. (Penal Laws) 
 
 2. Genesis 4: 1-15. (Conscience) 
 
 3. MalachiS: 1-6; 13-18. 
 4 Proverbs 11: 1-18. 
 
 5. Proverbs 11: 1912: 3. 
 
 6. Proverbs 23: 10-35. (Intemperance) 
 
 7. Proverbs 28.
 
 20 SCRIPTURE READINGS (100) 
 
 June 
 
 Reformation 
 
 (See "Day of Atonement") 
 
 8. Ezekiel 36: 16-32. 
 
 9. Hosea 14: 2-10. 
 
 Duty to One's Neighbor 
 
 "Execute true judgment and show mercy and 
 compassion every man to his brother. "- 
 Zechariah 7: 9. 
 10 Exodus 23: 1-13. 
 
 11. Leviticus 19:9-18; 33-37. 
 Duty to the Poor and Defenseless 
 
 12. Exodus 22: 20-26. 
 
 13. Leviticus 25: 25-43. 
 
 14. Deuteronomy 24: 10-21. 
 Forbearance Towards an Enemy 
 
 "Say not as he hath done to me, I will do so to 
 him." Proverbs 24: 29. 
 
 15. Genesis 50: 14-26. ( Returning good for 
 
 evil) 
 
 16. I Samuel 26: 6-25. 
 
 17. I Samuel 24: 2-20. 
 
 18. Proverbs 24: 1-20. 
 
 19. Proverbs 25: 18-28. 
 
 Duty to Dumb Creatures 
 
 "A righteous man regardeth the life of his 
 beast." Proverbs 12: 10. 
 
 20. Deuteronomy 22: 1-10. 
 
 CARDINAL VIRTUES 
 Holiness 
 
 "Ye shall be holy, for 1 the Eternal, your God, 
 am holy." Leviticus 19: 2. 
 
 21. Leviticus 11: 1-23.
 
 (loi) MAN 21 
 
 June 
 
 22. Leviticus 11: 24-47. (Clean and unclean) 
 
 23. Isaiah 35. 
 
 24. Jeremiah 31 : 23-30. 
 
 Truth 
 
 "Yc shall not lie one to another." Leviticus 
 19: 11. 
 
 25. Exodus 18: 13-27. (In government) 
 
 26. Isaiah 26: 1-10. 
 
 27. Proverbs 12: 17-28. 
 
 Honesty 
 
 28. Deuteronomy 25: 13-16. 
 
 29. Habakkuk 2: 1-14. 
 
 Self-Control 
 
 "He that is slow to anger is better than the 
 mighty and he that ruleth his own spirit is 
 greater than he that taketh a city." Pro- 
 verbs 16: 32. 
 
 30. Proverbs 1: 7-19. (Resistance of tempta- 
 
 tion) 
 
 A Good Name 
 July 
 
 1. Proverbs 22: 1-12. 
 
 Industry 
 
 2. Proverbs 6: 6-19 
 
 
 
 Content 
 
 3. Genesis 13: 1-10. 
 
 4. Exodus 15: 22-27. 17: 1-7. 
 
 5. Numbers 11: 1-15. (Discontent) 
 
 6. Proverbs 15: 13-27. 
 
 7. Proverbs 30: 7-9. Ecclesiastes 5: 96: 3. 
 
 (Warning to the rich)
 
 22 SCRIPTURE READINGS (102) 
 
 Peace 
 
 (Se "Messianic Time'') 
 
 "Depart from evil and do good ; seek peace and 
 July pursue it." Psalm 34: 15. 
 
 8. Isaiah 2: 1-5. 
 
 9. Psalm 46. 
 
 Wisdom 
 
 10. Proverbs 1: 20-33. (Wisdom's warning) 
 
 11. Proverbs 2: 1-15. 
 12 Proverbs 4: 1-13. 
 
 13. Proverbs 4: 14-27. (Parental admonition) 
 
 14. Proverbs 3: 13-35. 
 
 15. Proverbs 9: 1-12. 
 
 16. Proverbs 8. (Wisdom personified) 
 
 17. Job 28. (Where found?) 
 
 Virtues Illustrated in the Lives of Bible Characters 
 
 A Life Example 
 
 18. Job 29. 
 
 19. job 31: 1-20. 
 
 20. Job 31: 21-40. 
 
 Filial Devotion 
 
 21. Genesis 44: 18-34. (Judah) 
 
 Hospitality 
 
 22. Genesis 18: 1-8. (Abraham) 
 
 23. Genesis 24: 10-27. (Rebecca) 
 
 x Humanity 
 
 24. Genesis 29: 1-10. (Jacob) 
 
 Chivalry 
 
 25. Exodus 2: 11-22. (Moses) 
 
 26. IT Samuel 23: 13-17. (David) 
 
 Meekness 
 
 27. Genesis 41: 9-16. (Joseph) 
 
 Fidelity 
 
 28. Ruth 1: 1-18. (Ruth) 
 
 Patience 
 
 29. Job 1. (Job)
 
 (i03) MAN 23 
 
 July 
 
 30. Job 2: 1-10. (Job) 
 
 Friendship 
 
 31. I Samuel 20: 1-17. (David and Jonathan) 
 August 
 
 1. I Samuel 20: 18-42. (David and Jonathan) 
 
 2. II Samuel 9. 
 
 Truth 
 
 3. I Kings 22: 1-14. (Micaiah) 
 
 Magnanimity 
 
 4. Numbers 11: 16-29. (Moses) 
 
 5. I Samuel 24. (David) 
 
 6. I Samuel 26. (David) 
 
 7. I Kings 20: 23-34. (Ahab) 
 
 Fearlessness Before Kings 
 
 8. I Kings 18: 7-19. (Elijah) 
 
 9. I Samuel 15: 13-31. (Samuel) 
 
 10. Jeremiah 26: 1-19. (Jeremiah) 
 
 11. Esther 4. (Esther) 
 
 Unselfish Zeal 
 
 12. Nehemiah 2. (Nehemiah) 
 
 13. Nehemiah 5: 1-13. (Nehemiah) 
 
 Resistance of Temptation 
 
 14. Genesis 39: 1-20. (Joseph) 
 
 Power of Faith 
 
 "There is no restraint to the Lord to save by 
 many or by few." I Samuel 14: 6. 
 
 15. Genesis 22: 1-19. (Abraham) 
 
 16. I Samuel 17: 31-45. (David) 
 
 Honesty in Public Service 
 
 "Seest thou a man diligent in his business, he 
 shall stand before kings." Proverbs, 22: 29. 
 
 17. I Samuel 12: 1-15. (Samuel) 
 
 Sympathy for the Sinner 
 
 18. Genesis 18: 16-32. (Abraham) 
 
 Disinterested Kindness 
 
 19. II Kings 4: 8-13, (The Shunemite)
 
 24 SCRIPTURE RK.-IDIXGS (104) 
 
 IV 
 ISRAEL AND HIS MISSION 
 
 August 
 
 The Selection of Israel 
 
 20. Deuteronomy 4: 5-20. 
 
 21. Isaiah 41 : 9-20. 
 
 22. Isaiah 43: 1-21. 
 
 23. Isaiah 44: 1-8. 
 
 Israel the Servant 
 
 24. Isaiah 42: 1-9. 
 
 25. Isaiah 49: 1-13. 
 
 26. Isaiah 52: 1353: 12. (The suffering 
 
 servant) 
 Admonitions from Israel's Past 
 
 27. Deuteronomy 4: 25-40. 
 
 28. Deuteronomy 6: 10-25. 
 
 29. Deuteronomy 32: 1-18. 
 
 30. Psalm 78: 1-39. 
 
 31. Psalm 78: 40-72. 
 September 
 
 1. Psalm 105: 1-22. 
 
 2. Psalm 105: 23-45. 
 
 3. Isaiah 63: 7-19. 
 
 The Restoration of Israel 
 
 (See "Messianic Time") 
 
 4. Isaiah 10: 20-23 and Isaiah 35. (The 
 
 Remnant) 
 
 5. Isaiah 40: 1-11. 
 
 6. Isaiah 52: 1-12. 
 
 7. Isaiah 62. 
 
 8 Jeremiah 29: 4-14. 
 
 9. Jeremiah 31: 1-14.
 
 Oo5) 25 
 
 September 
 
 10. Jeremiah 32: 16-44. 
 
 11. Jeremiah 33: 6-16. 
 
 12. Amos 9: 9-15. 
 
 13. Zephaniah 3: 9-20. 
 
 14. Psalm 126. (Its fulfilment) 
 
 15. Nehemiah 9: 6-37. 
 
 JUDAISM'S SACRED DAYS 
 
 (For detailed description see page 59) 
 
 16. Leviticus 23: 1-36. (General summary) 
 
 The Sabbath 
 
 17. Exodus 31: 12-18. 
 
 18. Leviticus 25: 1-7. (The Sabbatic year) 
 
 19. Nehemiah 13: 15-22. 
 
 THE THREE FESTIVALS OF PILGRIMAGE 
 
 20. Deuteronomy 16: 1-17. 
 
 a Pesach, Passover 
 
 21. Exodus 12: 37-42. 
 
 22. Exodus 13: 3-10. 
 
 23. Exodus 15: 1-18. (The Seventh Day) 
 
 24. II Chronicles 30. (Hezekiah's Passover) 
 
 25. II Chronicles 35: 1-19. (Josiah's Pass- 
 
 over) 
 
 b Shabuoth, Pentecost 
 
 26. Exodus 9: 1-8. 
 
 27. Exodus 20: 1-14. (The Decalogue). 
 
 28. Deuteronomy 5: 6-18. (The Decalogue) 
 c Succoth, Tabernacles (Feast of Ingath- 
 ering) 
 
 29. Leviticus 23: 33-44. 
 
 30. Deuteronomy 34. (Sh'mini Atzereth 
 
 Feast of Conclusion)
 
 26 SCRIPTURE RI-JDIXGS (106) 
 
 October 
 
 1. Nehemiah 8: 13-18. 
 
 THE TWO HOLY DAYS 
 a Rosh Hashana, New Year 
 
 2. Nehemiah 8: 1-12. 
 
 b Yom Kippur, Day of Atonement 
 
 (See "Love and Mercy of God," Individual 
 Accountability" and "Confession") 
 
 3. Leviticus 16: 29-34. Isaiah 58. 
 
 4. Jonah 3. 
 
 5. Psalm 51. 
 
 THE TWO MINOR FEASTS 
 a Hanuka, Dedication 
 
 6. Psalm 74. (Maccabean Psalm) 
 
 7. Psalm 115. 
 
 8. Psalm 118. 
 
 9. Daniel 11: 21-45. (Vision of Antiochus' 
 
 Persecution) 
 
 From the Apocrypha 
 
 10. I Maccabees 2: 1-38. 
 
 11. I Maccabees 2: 493: 9. 
 
 b Purim, Feast of Lots 
 
 12. Esther 9: 20-32. 
 
 (From the Apocrypha) 
 
 13. Esther 14: 1-12. 
 
 14. Esther 15. 
 
 THE FAST OF AB 
 
 (National Overthrow and Exile) 
 
 15. II Kings 25: 1-22. 
 
 16. II Chronicles 36: 5-23. 
 
 17. Lamentations of Jeremiah 1.
 
 (107) ISRAEL AND HIS MISSION 27 
 
 V 
 THE FUTURE 
 
 Messianic Time 
 
 (See "Israel anl His Mission") 
 
 "All will call upon the name of the Lord to 
 serve him with one consent." Zephaniah 
 3: 9. 
 October 
 
 18. Isaiah 11: 1-13. 
 
 19. Isaiah 12. 
 
 20. Isaiah 32. (Ideal Commonwealth) 
 
 21. Isaiah 60. 
 
 22. Isaiah 61. 
 
 23. Isaiah 65: 17-25. 
 
 24. Jeremiah 31: 23-34. 
 
 25. Micah4: 1- 7. 
 
 Immortality 
 
 "Thy dead shall live Awake and sing ye 
 
 that dwell in the dust." Isaiah 24: 19. 
 
 "In the way of righteousness is life, and in the 
 pathway thereof there is no death." Pro- 
 verbs 12: 28. 
 
 26. Isaiah 25: 1-9. 
 
 27. Daniel 12: 1-10. 
 2S. Psalm 16.
 
 28 
 
 (io8) 
 
 VI 
 
 SOME LITERARY ASPECTS OF THE BIBLE 
 
 Life in Bible Times (Prose) 
 October 
 
 29. Genesis 28: 10-22. (The Dream of 
 
 Heaven) 
 
 30. Genesis 29: 1-10. (Watering the Flock) 
 
 31. Genesis 48. (A Grandfather's Blessing) 
 November 
 
 1. Leviticus 25: 8-24. (The Jubilee) 
 
 2. Number 6: 1-21. (The Nazarite) 
 
 3. Deuteronomy 15:1-11. (The Year of Re- 
 
 lease) 
 
 4. Deuteronomy 15: 12-18. (The Hebrew 
 
 Servant) 
 
 5. Deuteronomy 19: 1-13. (The City of 
 
 Refuge) 
 
 6. Deuteronomy 26. ( First Fruits and 
 
 Tithes) 
 
 7. Joshua 22: 9-34. (The Altar of Witness) 
 
 8. I Samuel 8. (An Oriental King) 
 
 9. I Kings 10. (The splendor of Solomon) 
 
 10. I Kings 20: 1-32. (The boastful Benhadad 
 
 and the generous Ahab) 
 
 11. I Kings 21. (Naboth's vineyard) 
 
 12. II Kings 5: 1-19. (Curing the leper) 
 
 13. II Kings 5: 20-27. (Punishment of cov- 
 
 etousness) 
 
 14. Ruth 2: 1-20. (The Harvest) 
 
 Bible Pictures (Poetry) 
 
 15. Numbers 23: 7-24. (Balaam's Blessing) 
 
 16. Numbers 24: 1-19. (The tents of Jacob)
 
 (IOQ) THE FUTURE 29 
 
 November 
 
 17. II Samuel 1: 17-27. (Lament over Saul 
 
 and Jonathan) 
 
 18. I Kings 3: 4-15. (Solomon's dream) 
 
 19. Isaiah 14: 3-21. (The nether world - 
 
 Sheol) 
 
 20. Isaiah 44: 9-20. (The building of an idol) 
 
 21. Song of Songs 2: 8-17. (Spring) 
 
 22. Ecclesiastes 12: 1-7. (Old age and death) 
 
 Animals and Their Ways 
 
 Illustrating the unfathomable greatness of God 
 
 23. Job 39: 1-18. (Creatures of the wild) 
 
 24. Job 39: 19-30. (The war horse and the 
 
 vulture) 
 
 25. Job 40: 15-24. (The hippopotamus) 
 
 26. Job 40: 25^41: 26. (The leviathan) 
 
 Symbols and Parables 
 
 27. Judges 9: 6-21. (The Bramble King the 
 
 worthless ruler) 
 
 28. II Samuel 12: 1-15. (The one ewe lamb 
 
 tin- crueltv of selfishness) 
 
 29. Isaiah 5: 1-7. (The parable of the vine- 
 
 yard ingratitude) 
 
 30. Jeremiah 2: 1-13. (The fount of living 
 
 waters and the broken cisterns God 
 and the idols) 
 
 December 
 
 1. Jeremiah 13: 1-11. (The ruined girdle 
 
 moral deterioration) 
 
 2. Jeremiah 18: 1-12. (The potter and the 
 
 clay-God and Israel) 
 
 3. Jeremiah 35. (The Rechabites and the 
 
 wine obedience)
 
 30 SCRIPTURE READINGS (no) 
 
 December 
 
 4. Ezekiel 34. (The good and bad shepherd 
 
 the false and the true leader of 
 Israel) 
 
 5. Ezekiel 37: 1-14. (Reviving the dry bones 
 
 the restoration of Israel) 
 
 6. Ezekiel 37: 15-28. (The joined rods - 
 
 reunion of Israel and Judah) 
 
 7. Daniel 2: 25-49. (The King's dream rise 
 
 and fall of nations) 
 
 8. Daniel 8: 1-14. (The horned he-goat 
 
 Israel's rulers and the persecution of 
 Antiochus) 
 
 From the Apocrypha 
 
 9. Ecclesiastes 9: 14-18. (The parable of the 
 
 little city the power of wisdom) 
 
 From the Apocrypha 
 
 10. r Esdras 3: 184: 12. (The true test oL 
 
 strength) 
 I Esdras 4: 13-41. 
 
 Bible Maxims 
 
 11. Ecclesiastes 5: 1-11. (God and man) 
 
 12. Ecclesiastes 7: 1-14. (Life's serious side) 
 
 13. Ecclesiastes 11. (Recompense) 
 
 14. Proverbs 10: 1-14. (Virtue versus sin) 
 
 15. Proverbs 10: 15-32. 
 
 16. Proverbs 12. 
 
 17. Proverbs 13. 
 
 18. Proverbs 14: 1-18. (Wisdom and folly) 
 
 19. Proverbs 14: 19-35. 
 
 20. Proverbs 15: 1-14. (Power of words)
 
 (in) THE FUTURE 31 
 
 December 
 
 
 
 21. 
 
 Proverbs 16: 
 
 16-33. (Wisdom and morals) 
 
 22. 
 
 Proverbs 17. 
 
 
 23. 
 
 Proverbs 18: 
 
 1-12. 
 
 24. 
 
 Proverbs 19. 
 
 
 25. 
 
 Proverbs 20. 
 
 (Prudent counsel) 
 
 26. 
 
 Proverbs 21. 
 
 (Upright life and its con- 
 
 
 verse) 
 
 
 27. 
 
 Proverbs 22: 
 
 17-29. (Probity and charity) 
 
 28. 
 
 Proverbs 24: 
 
 23-34. (Injustice and sloth) 
 
 29. 
 
 Proverbs 25: 
 
 4-15. (Modesty and mod- 
 
 
 eration) 
 
 
 30. 
 
 Proverbs 27. 
 
 (Humility) 
 
 31. 
 
 Proverbs 29. 
 
 (Life's contrasts)
 
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