STACK ANNEX 5 092 058 '2117194 PULPIT. *-i/j. *N/v, * v>f V/VYt'/^ XORTH LOXhON XWXGOGrE. N91. On n -D p'tfee UBRARt J^ ^.,l-,U THE SABBATH AND THE SYNAGOGUE. THE SABBATH AND THE SYNAGOGUE A SERMON PREACHED AT THE NORTH LONDON SYNAGOGUE, ON npn 'a j JUNE 29, 5649 BY THE REV. DR. HERMANN ADLER, DELEGATE CHIEF RABBI. PRINTED BY REQUEST OF THE WARDENS OF THE NORTH LONDON SYNAGOGUE. LONDON: WERTHEIMER, LEA AND CO., CIRCUS PLACE, LONDON WALL. 1889. JUuw wta} inattfa nap' i "to'in? Yn ^ n : nps " And it shall come to pass from one new moon to an- other, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." ISAIAH Ixvi. 23. MY DEAR BRETHREN, I have hastened back from Germany, whither a joyous family festival had called me, so that I might fulfil my engagement with you, and officiate in your Synagogue. You will have gathered from the text which I have chosen, that it is my intention to plead to-day for a more faithful and a more unanimous observance of the Sabbath-day, and to rouse a more vivid desire in your hearts to join in the Synagogue service on that day of holy convocation. The fact is to be deplored that such an appeal should be found necessary. Who dare assert that it is superfluous ? It may be asked, What need can there be to use any argument on the subject ? The Almighty Law- giver has commanded IBD 1 ? TWT\ DV HX *fOT 21 17194 " Remember the Sabbath day to keep it holy." * And the voice that erst thundered on Sinai has not lost aught of its potency. We are bound by the covenant which the Lord made with the myriads of our fathers who stood round Sinai's Mount. The Sabbath has been given as an ever- lasting inheritance, to be bequeathed from gene- ration to generation and from age to age ; it has been instituted as a badge of nationality, as a token of the covenant between our Almighty Father and His redeemed people. Verily, no human utterances, no chain of argument, how- ever close and subtle, can strengthen the binding force of the heaven-given ordinance. True. But it is necessary, now and again, to clear and tear away the veil of sophistries with which the Sabbath-breaker would fain palliate his violation of the Divine Law. The necessity of resting one day in seven is now unanimously acknowledged. Science has de- monstrated, that if the body and mind of man are to retain their health and vigour to old age, they must not be permitted to toil for more than six days in the week. A famous physician has de- clared that he never knew a man to work seven clays in the week who did not kill himself or his * Exodus xx. 8. mind. I have heard the argument boldly ad- vanced that Scripture does not demand more from us than the cessation from work for one day in the seven. Why should I sacrifice one day over and above that which is claimed as a day of rest by the law of the land ? It is true that the seventh day is distinctly specified in the Penta- teuch. But do we possess any absolute certainty that to-day is the seventh and to-morrow the first day of the week, seeing that thousands of years have elapsed since the creation, and that a mis- take may possibly have occurred during the lapse of ages ? It is easy to find a reply to this not very for- midable argument. We all know how great and manifold are the differences of opinion and prac- tice which prevail among mankind. Even in the matter of chronology and the computation of time, where uniformity would prove so useful, much divergence exists. We Hebrews compute our years from the creation of the world ; our Christian fellow-countrymen reckon from the birth of the founder of their faith ; whilst the Mahometans date from the Hegira, the flight of Mahomet to Medina. Difference prevails even in respect to the days of the month. We, who, in common with the majority of civilised nations, follow the Gre- gorian calendar, name this day the 2Qth of June ; 8 whilst the Russians and Greeks, who still adhere to the Julian calendar, are twelve days behind our reckoning, and call this the i/th. But as regards the day of the week there is absolute and perfect concurrence among all the nations of the earth who claim to be civilised. And, strange to say, the only exception to the rule is to be found among those who are mentally afflicted. I knew a poor brother in faith, a patient in an asylum, who, whilst quite sane on other points, suffered from the delusion of being one day in advance of the general computation. He habitually solem- nised the Sabbath on the Friday. From every point of view the circumstance is to be bitterly deplored, that the Christian Church should ever have changed its day of rest from the seventh to the first day of the week. No valid and satisfac- tory reason for the change has ever been advanced. For three hundred years after the establishment of Christianity, until the promulgation of the edict of Constantine, the Jewish Sabbath was hallowed and observed. It is strange to listen to some of the reasons assigned for this alteration by the Church fathers. In addition to the alleged resur- rection of the Nazarene, it is argued that Sunday is the first day on which God changed darkness and matter and made the world, that manna was first given to the Israelites on that day, etc. It is an interesting fact that the pristine universal hal- lowing of the seventh day Sabbath still survives in the name given to that day by most nations. The Frenchman terms it " Samedi ;" the Ger- man, " Samstag" (both words being derived from Sabbati dies); the Italians, " Sabbato ;" the Spaniards, " Sabado /" the Russian, Soo- bota;" the Arabian designates it J"Q&?7&$. In modern Greek the seventh day is named 2d/3/3aToy, and the Friday, Uapaa-Kevrj, i. e., " pre- paration," equivalent to our fi3fc? ^"}?- The term used in our ordinary English parlance connects the day with the idol formerly worshipped by the Anglo-Saxons ; but the name used during the Norman-French period, and still employed in ecclesiastical and parliamentary language is dies Sabbati. These names prove that all civilised nations regard, though they do not keep the seventh day as the real day of rest ; and the inconsistency is heightened when our fellow- countrymen solemnly, in their places of worship, proclaim the fourth commandment, that sets forth the sanctity of the seventh day, when they implore the Lord to incline their hearts to keep this Law, and then systematically break and violate it week after week. Brethren, on our Sabbath day we are not en- compassed as are our fellow-citizens by a religious IO atmosphere. We do not see in every street group upon group wending their way to the house of prayer. There dwells a great inspiring influence, a sustaining power in the concerted action of large multitudes. Of this example and this force we are unfortunately deprived. But in their stead we possess a loftier inspiration, we are constrained by a mightier compelling force. We are upheld by the consciousness that we faithfully and loyally obey both the spirit and the letter of the Sinaitic injunction. We are the D2^ *10^ keepers of the Sabbath, we are S?^ 'BHpfc they that sanctify the seventh day. And yet another argument is used by the Sabbath-breaker which it is not quite so easy to refute. It is argued, I cannot maintain my busi- ness if I have to close my shop or warehouse on the Saturday, and surely it is a man's first duty to support his family. You do not surely wish me to figure in the gazette as a bankrupt, or to ask for charity at the Board of Guardians. And I have even heard a saying of the Talmud quoted in support of this plea which is to the effect : nvw TIBXH Wi Sin "jnn^ n^y "Regard thy Sabbath as a week-day, but do not become dependent on the alms of thy fellow-creatures."* * Sabbath, p. 118, a. II But I need hardly tell you that the Rabbin did not mean his advice to be taken in this sense. No honest expositor of Scripture would dare hazard the statement that it is lawful in any circumstance except where danger to health and life and limb is involved to profane the Sabbath. It is the purpose of this teacher to point out how noble a thing it is to be independent and never to stretch out the hollow hand for alms ; that it is better to wear the week-day garment, and to be content with the homeliest and humblest week- day fare on the Sabbath rather than to become d^Sendent on another man's bounty. And, indeed, ^experience proves that it is not anxiety to maintain one's family that leads as a rule to the desecration of the Sabbath, but too often the desire to become rich and to enjoy to the full the world's luxuries. To the honour of our industrial classes it must be declared, that they are by far superior to their prosperous brethren in the sanctity they attach to the Day of Rest. The painful confession must be made that the Sabbath is mainly desecrated by those on whom its observance would entail no privation save that of worldly pleasure, on whom it would impose no restraint save from frivolous pursuits, to whom it would present no obstacle other than a check on their insatiable love of gain. I do not deny that 12 the strict observance of the Rest Day entails now and again a heavy sacrifice, severely taxing our consistency and demanding a firmer faith in the bounty of providence than ordinary mortals are gifted with. But who would assert, "I worked hard with all my energy and skill during five days of the week, I laboured on Sundays as far as I was allowed so to do by the law of the land, and I am now driven to beg bread simply because I kept Sabbath and Festival." Let me relate to you an instructive little tale I heard some time ago, and for the truth of which I can vouch. The incident took place at the Hague, and the name of the principal actor in the story was given me. He owned a large business in one of the main thoroughfares of that city. One Friday night during winter he is seated with his numerous family round the festive Sabbath table, when a messenger arrived from the royal court asking that various kinds of tapestries should at once be sent to the palace, as they were required for a theatrical performance which would be held that same evening. The merchant expresses his profound regret at being unable to serve his Royal Highness that evening, the Sabbath having already commenced. The Prince sends his messenger again with an autograph letter, in which he ex- presses his high displeasure at the merchant's lack 13 of courtesy ; he offers twice and thrice the ordinary value, as the tapestries could not be procured elsewhere, and threatens with the loss of his pa- tronage if he still persists in his refusal. Our friend replies, " I profoundly regret to be obliged to incur his Highness' ill will, but I am bound by the bidding of one greater than all earthly princes, the King of Kings, the Lord of Lords." He then re- ceives a summons to appear at the palace on the following Monday. He repairs thither with a heavy heart. But how great is his surprise when the Prince welcomes him with a smiling face, saying graciously, " I must crave your pardon for having disturbed your Sabbath rest. The fact is, I had been discussing the characteristics of the Jewish race with one of my guests. My friend had de- nounced them as being filled with a boundless greed for gain. I wagered with him that no pro- spect of profit, and no fear of pecuniary loss would induce a Jew whom I knew to break the Sabbath. I am gratified, though not surprised, to find that my faith in you was well founded." My brethren, Everyone who is engaged in busi- ness or in a profession is tried and proved by the Lord week after week, Sabbath after Sabbath, whether he will walk in His Law or not. Oh that you may all emerge from this trial unscathed ! I would earnestly implore every Jewish employer of labour to remember how vitally important it is to take Jewish men and lads into his warehouse, fac- tory, or shop, and enable them to keep Sabbath and festivals. For we cannot surely expect our Christian fellow-countrymen to grant them facili- ties which we ruthlessly withhold. What will be- come of our youth if we do not lend them a helping hand in this respect ? What is to become of Judaism if the sanctity of the Sabbath day be recklessly infringed ? Now, I need hardly tell you that this rest is not to be of a gloomy and penitential character. The Sabbath is not to be a day of sadness or austerity, on which the dwelling wears an aspect of sombre- ness, when the voice is hushed, laughter checked, and hilarity subdued. JDty n3^S riN*1j3] " Thou shalt call the Sabbath a delight," exclaims the prophet.* It may, and should be devoted to cheerful converse, gladsome family meetings. We may enjoy thereon invigorating air and exercise, the contemplation of the marvels of nature and of art, provided that no prohibited work be thereby entailed. But one essential constituent of Sabbath ob- servance remains yet to be spoken of. It must be * Isaiah Iviii. 13. is D DV " A day of rest and of holiness." . : Our faith embraces the whole nature of man. It deals not merely with his physical but his moral, intellectual, and spiritual nature. It is the great purpose of the Sabbath day to give rest to the body, so that the mind may be nurtured ; that, instead of dwelling on things on earth, it may be elevated to those that are of heaven and imperishable. Public divine worship undoubtedly constitutes one of the principal means of sanctifying the Sabbath. On this day, withdrawing, as we do, for a brief while from the labours and cares of life, we approach the throne of mercy and aspire to be- hold with eyes less troubled and less cloudy the face of our Father in heaven. Oh, do not slight the value of public worship ! In our text the prophet holds up these assemblies for divine service as one of the high privileges of the Mes- sianic days. " And it shall come to pass from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord." And the nature of this true worship is also here hinted at, D'PD p DK xhx ny&sjo D-IK h& inSsn p *IBOD 1y " Man cannot hope that his prayer shall be heard on high unless the heart of stone be turned into a heart of flesh,"* unless he offer up * Sotah, p. 5, b. i6 his supplication with true humility penetrated with a full sense of the greatness of the Creator and his own lowliness, God's holiness and purity and his own sinfulness. What a priceless boon have these' assemblies for public prayer conferred upon us ! They have been golden links to bind together the house of Israel. They have been like unto the well of which we read this day, which refreshed our ancestors as they wandered weary and fainting through the wilderness, a spring whereat they quenched their thirst for all that was high and noble, pure and true. I fervently trust that your meetings here have proved such a wellspring. But I am grieved to learn that the attendance at this House of God on ordinary Sabbaths is but scanty and sparse. I am aware that a considerable number of your former congregants have been drawn away owing to the erection of other Synagogues in this quarter, and it is contended that these new Synagogues have injured your place of worship. Now I cannot understand why one Synagogue should be harmed by the establishment of another. It is intelligible that a Synagogue can be woefully injured, aye ruined by the existence of schism and strife among its members, by lack of zeal on the part of the ministers, by lukewarmness on the part of the con- gregants. But it rests with you, and you alone, to 17 preserve the welfare and prosperity of this house of prayer. Enthusiasm is needed on your part, the earnest will to labour with unflagging zeal for the prosperity of this congregation, and a fervent desire to come here to worship before the Lord. There are many among you, I feel assured, who, during the period of twenty-one years that this Synagogue has been built, have learned to love it as the spot where they have sought and found a quiet resting place for their perturbed souls, where they have felt themselves nearer unto God on High, where they have been strengthened in their allegiance to their faith. Verily your lips will quiver and your hearts will thrill as you recall sacred turning points in your lives when you poured out your sorrow and your plaint before the Lord, or when you record the gladsome days whereon you offered the sacrifice of thanksgiving. It was here that on the day of your rn "15 you resolved within the solemn stillness of your heart to remain a faithful son of the covenant. Here you plighted your troth unto the maiden of your choice. Here, you, my sisters, like Hannah of old, wept sore when your heart was bowed down. Here you offered your thanksgiving when the Lord had been with you in the hour of sorest danger, and God's blessing had been vouchsafed to you. Verily all of you may say, " We have 18 thought of thy lovingkindness, O God, in the midst of thy temple."* With what enthusiasm, with what fervour should you then echo the loyal determination of our fathers of old, fiK i'fyj N71 ^riStf 1"T5 " WE WILL NOT FORSAKE THE HOUSE OF OUR GOD ; "f we will labour for the prosperity of our synagogue, we will co-operate loyally with the United Synagogue in bearing the burden of the community, in seeking the welfare of all our brethren in this great city. If this be your determination, if you will thus solemnize the weekly day of rest in holiness and truth, with love and in peace, your celebration will bring Sabbath thoughts and feelings into your everyday life, your business transactions, and home duties. Your pleasures will be ennobled, your cares lightened, and you will enjoy here on earth a foretaste of heaven, of that eternal day of rest, the unending day of happiness which we all hope hereafter to inherit, D^Styn "PI*? PlPM nSl# iW DV. All-merciful Father ! Thou hast instituted the rest of the seventh day. We are convinced that the world without the Sabbath would be like a human being without a smile, like a summer * Ps. xlviii. 9. t Nehemiah x. 39. 19 without flowers. Send us Thy help, that we may not forfeit this precious inheritance by our covetousness, our unfaith, our sloth. Breathe Thy holy spirit within us, that we may be quickened with genuine enthusiasm for the religion Thou didst reveal unto us, that we may serve Thee with every limb of our body, and every faculty of our mind. We pray unto Thee for this place of worship. May there be peace within its walls, and devotion in the hearts of its con- gregants. Bless its ministers, so that they may serve Thee with sincerity and truth. Vouchsafe Thy spirit, a spirit of wisdom and understanding, of counsel and of godly fear unto the wardens and managers, that they may administer the affairs of the congregation with single-minded zeal. Grant Thy benediction unto all Thy children who are here standing before Thee. The Lord bless you and keep you. May the Lord cause His face to shine upon you, and be gracious unto you. May the Lord incline His countenance unto you, and give you peace. Amen. Amen. WERTHEIMER, LEA & Co., Printers, Circus Place, London Wall. UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. LD URL NOV29 1978 1NTERLI5RARY LOANS OCT 1 8 1978 DUE TWO WEEKS FROM DATE OF RECEIPT >SD 2338 9/77 TBI - S UC SOUTHERN REGIONAL LIBRARY FACILITY A 000 053 086 5 University of California SOUTHERN REGIONAL LIBRARY FACILITY Return this material to the library from which it was borrowed. APR 1 4 1989