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A CLASS BOOK 
 
 FOR 
 
 JEWISH YOUTH OF BOTH SEXES; 
 
 CONTAINING AN 
 
 % 
 
 ABRIDGED HISTORY OF THE BIBLE, 
 
 AND BIOGRAPHICAL NOTICES OF THE PATRIARCHS, PROPHETS, RU- 
 LERS, AND KINGS OF ISRAEL. A CONCISE ACCOUNT OF ALL 
 THE FESTIVALS, FASTS AND DISTINGUISHED PERIODS 
 THROUGHOUT THE YEAR; A DESCRIPTION OF THE 
 CEREMONIES AND CUSTOMS, WITH THEIR EX- 
 PLANATIONS ; AND ALSO A SERIES OF RE- 
 LIGIOUS AND MORAL LESSONS, AS 
 DEDUCED FROM HOLY WRIT. 
 
 BY THE REV. H. A. HENRY. 
 
 "Train up a child in the way he shhutd]^ yivQyohen he is *hd he 
 will not depart from it."— Pro v. 22 : O.' • ** • » * ' * • 
 
 NEW-YORK: 
 L. H. FRANK, PRINTER AND PUBLISHER, 
 
 687 BROADWAY. 
 
 5634—1874, 
 
{Ht-t 
 
 Entered according to act of Congress, in the year 1851, 
 
 By KEt. H. A. HE^RY, 
 
 In the Clerks office of the District Court of the State of Ohio. 
 
 Entered according to act of Congress, in the year 1866, 
 
 By L. H. FRANK, 
 
 In the Clerk's office of the District Court of the Southern Disrict of 
 
 the State of New York. 
 
 • » • • • i 
 
AUTHOK'S PREFACE. 
 
 In presenting this little work to the Jewish pnblic, I respectfully 
 offer some few observations explanatory of its nature, and of the 
 motives which lead to its publication. 
 
 In the course of many years' experience as the principal of the 
 Jews' Free School, London, and also as a private tutor, I have 
 observed, with regret, the insufficiency of our present system of 
 religious education. To assist in the amelioration of that system 
 has long been my most anxious wish. 
 
 The children of our community are taught to read and translate 
 the Hebrew Bible ; but many of them are permitted to attain ma- 
 turity uninformed in the fundemental principles of our Holy and 
 Ancient Religion. 
 
 I admit that many very learned works have been composed for 
 the instruction of Jewish youth ; but, unfortunately, none of them 
 appear to have remedied the defect of which I complain. Their style 
 and phraseology are so complicated, that, independently of the 
 language in which they are written, they are not adapted to the 
 capacities of children, at the early age, when the precepts of religion 
 and morality should be first inculcated. 
 
 None can observe, without regret, the neglect into which Hebrew 
 literature has fallen! No conscientious Israelite will deny its 
 importance, for it is unalienably associated with his religion. 
 
 Let it not be said, at this era, when the desire of effecting educa- 
 tional improvement is almost universal that the Israelites alone are 
 careless in this respect. They should remember that they were 
 selected by the Almighty to be the depositories of His Holy Law! 
 and that, to demonstrate its truth and beauty, is their indispensable 
 duty. 
 
 I believe that brighter days are in prospect ! That ere long, a 
 knowledge of Hebrew literature will be deemed an essential ele- 
 
 M5494 
 
IV PREFACE 
 
 ment of a finished Jewish education ; and that, by means of accurate 
 translations, the treasures of our sacred writings will be rendered 
 generally available. 
 
 It has been judiciously said by the wise King of Israel: "Train 
 up a child in the way he should go, and when he is old he will not 
 depart from it" 
 
 Mindful of this salutary admonition of the Eoyal Sage, I have 
 prepared the following pages for the instruction of my juvenile co- 
 religionists. My object is, to implant in their minds the desire to 
 obtain a knowledge of the sacred writings. 
 
 The critic must not expect elaborate diction, or elegance of compo- 
 sition in a work of this nature ; to have attempted these, would rather 
 have tended to defeat than to aid my purpose. The work has been 
 composed for the instruction of Jewish children as soon as they 
 commence learning to read. I have, therefore, sought to inculcate 
 the most important religious information in the simplest language ; 
 still I invite the learned to a perusal of this humble volume. Should 
 they perceive its utility, they will admit the propriety of its being 
 generally used in all our schools, as an elementary book of religious 
 instruction and biblical knowledge. 
 
 The composition of School Books requires great care. The lessons 
 intended to be conveyed should be clearly, and at the same time 
 simply expressed ; for, the more pleasing they are rendered, the 
 more readily will the pupil receive them, and the more durable will 
 be their impression. 
 
 He who undertakes this duty may fairly hope that his labors will 
 be indulgently appreciated. 
 
 The work consists of two parts : the first part contains a short 
 History of the Bible, from the creation of the world to the period 
 when it pleased the Divine Being to reveal himself to his people, 
 and to favor them with the Decalogue — the source of all religious 
 and moral laws. 
 
 The historical epitome is followed by a series of short lessons, 
 inculcating the principles of religion and morality, pointing out the 
 duties which we owe to God, to our fellow creatures, and to our- 
 selves. Next in succession will be found biographical notices of 
 all the Hebrew Patriarchs, Kulers, Kings, and Prophets, commenc- 
 ing with the Patriarch Abraham, and ending with Malachi, the last 
 of the prophets. 
 
 The second division of the work contains treatises on the Ten 
 
PREFACE V 
 
 Commandments, and on the Thirteen Creeds. A concise acconnt 
 of all the festivals and fasts in their order of succession, in every 
 month throughout the year ; together, with a description of various 
 customs observed by the Israelite, both in private and in public. 
 
 Should this little volume prove the means of assisting the zealous 
 laborer in the cause of Scriptural instruction, I shall consider myself 
 amply requited ; and still greater will be my reward if it be kindly 
 received and duly appreciated by those for whom it is intended. 
 Cincinnati, 5611 — 1851. 
 
 PUBLISHEE'S PEBFACE. 
 
 In presenting this new edition of Dr. Henry's Class Book to 
 the Public, it is hardly necessary to dwell upon its merits. Every 
 Teacher of the Jewish Keligion, who has had occasion to use it, 
 knows its superiority over all works of its kind. And all those who 
 are not familiar with its contents we may venture to assure that it 
 will amply repay their perusal of it ; for, though it is primarily 
 intended for the use of the young, it is instructive also to those of 
 maturer age, containing, as it does, a true, though abridged record 
 of one of the most ancient of nations, and a full exposition of its 
 religious laws, ceremonies and customs. Thus it may be found 
 useful not only to Israelites but also to all enlightened Gentiles who 
 may desire to inform themselves of those subjects. 
 
 The popularity which this little work gained upon the issuse of 
 the first edition has induced the undersigned to ask the Kev. Author's 
 permission to republish the same ; which permission was kindly and 
 readily given, and for which the thanks of the undersigned are here- 
 with publicly expressed, not as much for his sake as for the good the 
 author has thus bestowed, as it is sincerely believed, upon the 
 public at large. 
 
 THE PUBLISHER. 
 New-York, June, 5626.— 1866. 
 
This is to certify that I have authorized 
 Mr. L. H. Frajstk to publish my Class Book. 
 
 H. A. HEIRT, 
 
 Rabbi Preacher of Congregation Sherith Israel. 
 
 San Francisco, Cal, March 4th, 1864,-6624. 
 
 WORKS BY THE SAME AUTHOR. 
 
 DISCOURSES ON" THE PRINCIPLES OF THE RELIGIOUS 
 RELIEF OF ISRAEL, AS PRODUCTIVE OF HUMAN 
 HAPPINESS AND MORAL IMPROVEMENT. 
 
 THE FORM OF THANKSGIVING FOR JEWISH LADIES 
 ON REPAIRING TO THE SYNAGOG LTE AFTER THEIR 
 ACCOUCHEMENT. 
 
 ANTIQUITY OF FREEMASONRY IN GENERAL. 
 
 A SYNOPSIS OF JEWISH HISTORY. 
 
 DISCOURSES ON THE BOOK OF GENESIS. 
 
A CLASS BOOK 
 
 FOR 
 
 JEWISH YOUTH. 
 
 THE CREATION. 
 
 God made all things. There was a time when there 
 was no sun, nor moon, nor stars, nor any thing that had 
 life. Even the earth, on which we live, was not made. 
 And the great God made all things out of nothing. 
 
 In six days God made the world in which we live. 
 
 On the first day, God made the light. 
 
 On the second day, He made the sky above us, called 
 Heaven. 
 
 On the third day, He made the earth and the sea, as 
 also all trees, grass, fruit, and all things that grow in 
 the earth. 
 
 On the fourth day, He made the sun, the moon, and 
 the stars. The sun to give light by day, and to warm 
 the earth, and cause all things to grow for our use. 
 The moon and stars to give light by night, when the 
 sun goes down. 
 
 On the fifth day, God made the fish, to live in the 
 water, and the birds, to fly in the air. 
 
 On the sixth day, God made all cattle, beasts, and 
 all Jiving things that creep on the earth, and then, Man 
 was made out of the dust of the earth. 
 
 God made man the last of all, so that all things 
 should be ready for his useu 
 
 God then made a woman, to be with the man. 
 
 The name of the first man was tna Adam. And the 
 name of the first woman was mn Eve. 
 
8 A CLA3S BOOK FOR JEWISH YOUTH 
 
 Thus the heavens and the earth, and all things in 
 them, were made in six days. And God saw all that he 
 had made was very good. And God rested on the 
 seventh day, and blessed it, and made it holy. 
 
 This day is called tata Sabbath: which means rest- 
 day % 
 
 When God rested on the seventh day, it was, to 
 teach us to work all the week, and rest on the roE> 
 and on that day, to thank God for all the good things 
 he gives us, and to pray to him, and to praise him for 
 his goodness to us at all times. 
 
 God did not rest on the Sabbath day because he was 
 tired. No ! it was only to show us that we must keep 
 it holy. We must not be seen in the streets at play on 
 that holy day. We must go to the House of God, or to 
 school, to hear our min holy law read, which will teach 
 us to be good children, and show us the way how to 
 pray to God, and praise him for all his goodness to us, 
 by day and by night. 
 
 How great must God be, who made all things ! He 
 is very good and kind to all that he has made. All the 
 works of the Lord praise him. Let all that have breath, 
 praise the Lord. 
 
 CAIN AND ABEL. 
 
 Adam had two sons, Cain and Abel. Adam did not 
 bring them up to be idle. We must all do some work. 
 inn Abel was a keeper of sheep. He was a very good 
 man. "pp Cain was a tiller of the ground, but he was 
 not so good as Abel. After some time, Cain took of the 
 fruit of the ground, to offer unto the Lord. Abel brought 
 some of the very best fat sheep also to offer up to the 
 Lord. God w T as pleased with Abel because he brought 
 his offering with a good heart. But Cain did not, and 
 so the Lord did not show him that favor. Then Cain 
 was very sad ; and one day, when he was in the field 
 w r ith his brother Abel, he fell upon him, and killed him. 
 
 Then God called unto Cain, and said unto him, 
 Where is thy brother Abel ? And Cain said, I do not 
 
A CLASS BOOK FOR JEWISH YOUTH 9 
 
 know ! Am I my brother's keeper? God was very angry 
 with Cain. Cain made his crime worje by telling a 
 story to God, who can see all things even if we try to 
 hide them. 
 
 Cain then went away from the place he lived in ; but 
 after that, he was sorry for what he had done, and God 
 in his goodness forgave him. 
 
 When we pray to God, we must do so in a proper 
 manner. We must think well to whom we are praying, 
 and then our prayers will be heard by the Almighty. 
 
 When the world became full of people, they grew 
 very wicked. And God sent a great deal of rain to 
 drown them all. This was called the biaia flood. 
 
 Among these wicked people there was one good man, 
 whose name was rw Noah. Noah had three sons, 
 toffl Shem, tin Ham, and n&"> Japheth. God saved Noah 
 and all his family from the flood. God told him to build 
 the ark, to live in, while the flood lasted, and to take 
 into the ark with him some of all kinds of beasts and 
 birds. 
 J^ The rain came down during forty days and forty 
 * nights. 
 
 The flood lasted one year and ten days. After the 
 flood, God said he would no more send a flood to drown 
 all on the earth again ; and as a sign, he set the rainbow 
 in the heavens. 
 
 The people who lived after the flood were afraid they 
 should be drowned, and so they built a high tower, 
 which was called bra Babel. 
 
 God did not let these people finish the work. The 
 people then went to all parts of the world, and formed 
 themselves into many tribes and nations. 
 
 These people did not know the true God. And God 
 sent our pious forefather Emma Abraham to teach them, 
 and show them how to pray to, 'and praise God. Abra- 
 ham was the founder of our faith. 
 
 God told Abraham to go to the land of *p«5 Canaan. 
 And Abraham did as the Lord had told him, and 
 took with him his wife rTMB Sarah, and his nephew 
 
10 A CLASS BOOK FOR JEWISH lOUTH 
 
 fcib Lot, who was the son of Tin Haran, the brother of 
 Abraham. 
 
 Abraham had two sons, fcrtm Isaac and istfteai Ish- 
 mael. Isaac was so good that the Lord told his father 
 to bring him unto the Mount of rrVfifc Moriah, and offer 
 him up to the Lord, to show the world how God loved 
 him, and how ready he was to serve his God, even with 
 his life. Abraham was willing to do as God had told 
 him, and took Isaac, his only son, to offer him up to 
 the Lord; but when God. saw how ready Abraham was 
 to serve him, he would not suffer Isaac to be killed, and 
 said to Abraham: Isaac, thy son, shall be a very great 
 man. 
 
 Isaac had two sons Sp^ Jacob and 1B2 Esau. 
 
 Isaac's wife was named npm Rebecca. 
 
 Jacob was a pious man, and dwelt in his tent, and 
 was at all times at study. Esau was a man of rude 
 habits, and passed his time in the field, hunting wild 
 beasts. 
 
 Jacob bought the birthright of his brother Esau for 
 a mess of pottage, which he gave him one day when he 
 came home very hungry, and much fatigued. 
 y Jacob had twelve sons, and one daughter, whose 
 name was ftm Dinah. The names of Jacob's sons were 
 ■plan Reuben, TUPOT Simeon, *nb Levi, rmm Judah, 
 ta fiffiffl l, > Issachar, 'yiiai Zebulun, "pfcixa Benjamin, yi Dan, 
 ^briStt Naphtali, "U Gad, *TO* Asher, and cp-n Joseph. 
 
 Jacob loved Joseph more than all the rest of his 
 children, and he made him a coat of many colors. 
 Joseph's brothers were jealous of him ; and one day, 
 when Jacob sent him to look after them and their flock, 
 they sold Joseph for a slave, and he was taken down to 
 d^Sfc Egypt. Joseph, by his good conduct, was made 
 the ruler over Egypt. Joseph did not forget his father 
 Jacob, although he was raised to so high an office. 
 While Joseph was the ruler in Egypt there was a 
 famine in the land, and his brothers came from Canaan 
 to buy corn ; they did not know Joseph, but he knew 
 them. Joseph asked his brothers whether his tather 
 
A CLASS BOOK FOR JEWISH YOUTH 11 
 
 was still alive. He then gave them plenty of corn and 
 money, and said to them, Go home and tell my father 
 that I am the Governor over Egypt, and that he shall 
 come down to me with all his children, and I will make 
 him hapny in his old age. Joseph's brothers went home, 
 and told their father all that they had seen, and Jacob 
 went down to Egypt, to his dear child Joseph, and lived 
 happy all the rest of his days. 
 
 Jacob had two wives, bn^i Rachel, and n»l Leah. 
 Rachel was the mother of Joseph and Benjamin. 
 
 Joseph had two sons, E^ISa Ephraim, and TO9& 
 Manasseh. Joseph died in a good old age, after having 
 seen his children very numerous and happy. 
 
 After the death of Joseph, the b&IE? ^n children of 
 Israel were used ill by the King of Egypt. He made 
 them work very hard, and made their lives bitter ; and 
 they cried unto the Lord to help them. 
 
 And God heard their cry, and sent Moses and Aaron 
 to the King of Egypt, to tell him to send the people of 
 Israel out of his country. 
 
 Pharaoh, the King of Egypt, did not obey God, and 
 God sent ten plagues in Egypt. 
 
 At the last plague, Pharaoh came crying to Moses 
 and Aaron, saying, Get out of my country, you, and all 
 your people, and all their cattle, and all that belongs to 
 them. Do go, I pray you, for otherwise I fear we shall 
 all of us die. 
 
 On the same night all the children of Israel, men, 
 women, and children, went up out of Egypt. And they 
 departed in such haste, that they were obliged to take 
 their dough for their bread on their shoulders, and bake 
 it in the sun. 
 
 God sent the pillar of cloud, to show them the way by 
 day, and the pillar of fire, to light them by night. 
 
 After Pharaoh had let the people go, he was sorry 
 that he had done so; he called his army together, and 
 said to them, what have we done, to let Israel go? 
 Come, we will follow them, and bring them back to 
 their work. 
 
12 A CLASS BOOK FOR JEWISH YOUTH 
 
 When the children of Israel saw the army of the 
 Egyptians behind them, they were much afraid, and 
 complained to Moses. Moses prayed to God, who said, 
 be not afraid, and you shall see what I will do to these 
 people of Egypt. The Lord then caused the waters of 
 the Red Sea to stand up like a wall on either side, and 
 the children of Israel passed through the Red Sea on 
 dry land. 
 
 Pharaoh and his army seeing this, came after them, 
 and when he and his host were in the midst of the sea, 
 the Lord sent the waters back again into their place, and 
 thus the whole army of Pharaoh was drowned. 
 
 When the people of Israel saw this great work that 
 the Lord had done for them, then they sang praises unto 
 their God in gratitude for his kindness in saving them 
 from the power of their enemies. 
 
 The Almighty fed them with manna, which he sent 
 them from Heaven every morning, during forty years, 
 till they came to the holy land. 
 
 The manna did not come down on MB because it was 
 a rest-day. God therefore sent a double portion on Friday, 
 and Moses told the people to save one half for the 
 Sabbath. God gave them water to drink, which he 
 niade to flow from a flinty rock. 
 
 In the third month, after the children of Israel had left 
 Egypt, the Almighty came down in his glory, on Mount 
 Sinai, and gave to the whole nation, who stood round 
 the mount, the Ten Commandments. These Ten 
 Commandments the people heard from the mouth of God 
 himself, as we read in our Holy Bible. 
 
 nrcnn rrwt 
 
 THE TEN COMMANDMENTS. 
 
 1st. I am the Lord thy God, who brought thee out 
 from the land of Egypt. 
 
 2nd. Thou shalt have no other gods before me ; thou 
 shalt not bow down to them, nor serve them. 
 
A CLASS BOOK FOR JEWISH YOUTH 13 
 
 3rd. Thou shalt not take the name of the Lord, thy 
 God, in vain. 
 
 4th. Remember the Sabbath day, to keep it holy. 
 
 5th. Honor thy father and thy mother. 
 
 6th. Thou shalt not commit murder. 
 
 7th. Thou shalt not commit adultery. 
 
 8th. Thou shalt not steal. 
 
 9th. Thou shalt not bear false witness against thy 
 neighbor. 
 
 10th. Thou shalt not covet thy neighbor's property. 
 
 After the Almighty had spoken these Ten Command- 
 ments, Moses went up to the Mount Sinai, and stayed 
 there forty days and forty nights. 
 
 During the time Moses was on the mount, God taught 
 him all the laws and statutes, which Moses afterward 
 taught to the people, and which they were to observe 
 when they came to Canaan. 
 
 God gave to Moses, while he was on the mount, the 
 two tables of stone, on which were written the Ten 
 Commandments. These Ten Commandments teach us 
 our duty to our God, to our parents, teachers, and all 
 other people. 
 
 Our duty to God is, to love him, and to obey his 
 laws. Hear, Israel, the Lord our God is One God | 
 there can be no other beside him. All things are his, 
 and we are all under his care. He sees all that we do, 
 even if we try to hide it. He knows all our thoughts, 
 and can tell the end of all things before they are begun. 
 God rewards those that do good, and will punish those 
 that are bad. We must love the Lord God with all our 
 heart, and with all our soul. We must keep his laws, 
 and do them, so that we may be happy all the days of 
 our life. If we, by mistake, do wrong, and sin against 
 the Lord, we must repent, and not do the like again, and 
 then God will forgive us: for the Lord is kind to all who 
 truly repent, and amend their conduct. 
 
 It is the duty of children to love their father and their 
 mother, to respect them, to honor them, and to do all 
 they desire them. Children should always think of the 
 
14 A CLASS BOOK FOR JEWISH YOUTH 
 
 trouble their parents have had to bring them up from 
 their infancy, till able to do for themselves. How they 
 nurse, feed, clothe, and shelter them, and instruct them, 
 so that they may grow up wise and good. Children 
 should never tease, nor vex their parents ; they should 
 do all they are bid, and be ready to attend to them the 
 moment they call. And when children grow up they 
 must try and do all they can to make their parents happy 
 in their old age. And the Lord will always bless such 
 children who do tneir duty to their parents. 
 
 Respect your teachers, fear them, and honor them ; 
 attend to all they tell you. Study your lessons, and do 
 not idle your time. Observe the commands of your 
 teachers, for they will lead you into the paths of virtue, 
 and point out the road to knowledge. And when you 
 grow old, you will bless your teachers for having taught 
 you, for then you will know how to value education. 
 
 A good child is happy when he goes to school ; but a 
 bad child is glad when he can stop away from school. 
 
 Love all people, be kind to all men, and also to 
 animals. Do not hurt your brothers or sisters, or any 
 of your playmates. Do not fight or quarrel with any of 
 your schoolmates. Be always on good terms with them, 
 and you will be happy. Be kind and tender to all birds 
 and fowls, which cannot protect themselves if you hurt 
 them. 
 
 Do not vex a stranger, or use him ill in any way. Do 
 not think to tease him because he was not born in this 
 country; no, you must try to assist him, because he 
 comes from a strange place, and if you were to be sent 
 from your home, you would not like any one to treat 
 you ill. 
 
 If God shall bless you with riches, assist the poor as 
 much as you can. Do not say, come again, and then I 
 will give you, for who knows that you may have the 
 power to give when you wish to do so ; for riches are not 
 bestowed on us to save, but to be given to the poor, 
 to help them; and they will be grateful to you for 
 relief. 
 
A CLASS BOOK FOR JEWISH YOUTH 15 
 
 The Lord giveth, and the Lord taketh. Praised be 
 the name of the Lord. 
 
 Do not use yourself to tell tales, for they do much 
 harm, and never can do good to any one. To tittle tattle 
 every little idle tale is very wicked, and very often does 
 great harm, and the Lord never loves such people. 
 
 Never tell a story, 'for that is the root of all evil. If 
 you have done wrong, tell the truth, and you will be for- 
 given; but no one will love you if you tell a falsehood. 
 
 Be honest in your dealings, and do not charge too 
 much for that which you may have to sell. You must 
 not ask more than its value. 
 
 Never use yourself to swear, for that is a very bad 
 habit, for the law says, Thou shalt not take the name 
 of God in vain ; it is not right to swear to every trifling 
 thing. At all times speak the truth, and people will 
 believe you without swearing. 
 
 We must not steal any thing, or take that which does 
 not belong to us'; it is very cruel to take away from any 
 one those things which they have worked for. If we 
 w T ant any thing, we must ask for it, or work to try and 
 get it, in the same way as our neighbors do. 
 
 We must not take away, by force, or any other means, 
 the toys or playthings from our schoolmates. We must 
 be content with what we have, and if we want more, we 
 must ask for them, and if given to us they will then be 
 our own, to do as we please with them. Do not covet or 
 desire the things that are not your own, for if God 
 wished you to have them he would not give them to any 
 one else. 
 
 God is good to all his creatures, and gives them what 
 he thinks proper. He knows what is good for you, better 
 than you do yourself, and therefore, every one must thank 
 God for what he has given him, and be content ; for to 
 be content is to be happy. 
 
 Do not use- yourself to gaming. I mean tossing up 
 for money, for that is very low and very wicked. Tossing 
 up for money has brought many a child to an evil end, 
 because, when he has had no more money to toss with, 
 
16 A CLASS BOOK FOR JEWISH YOUTH 
 
 he has stolen some, and then he has been put into prison, 
 and after that he has been sent away from his parents, 
 and all his friends, to a distant land, amongst strangers, 
 where he has been severely, but rightly, punished, and 
 died of grief. Never try to deceive any one : always 
 speak plainly, honestly, and boldly. 
 
 Never mis-lead the blind. If you see a blind man, put 
 him in the right way, for the blessing of sight is very 
 great. The blind cannot see the sun shine by day, nor 
 the bright moon by night, nor the number of small stars 
 twinkling in the sky. How happy ought we to be then 
 with our sight, and how thankful ought we to be to the 
 great God of all the world for that blessing. 
 
 Do not speak ill of the deaf because they cannot hear 
 you, for if they learn that you have done so, it will make 
 them fret very much, and hurt their feelings, and if they 
 cry to God ? he will punish you for it. 
 
 Never be proud, nor think too much of yourself, for all 
 men are alike in the eyes of God. We are all made 
 from the dust of the earth, and we do not know how 
 long we may live, so we should at all times be in peace 
 with all men ; for what are we in the hour of death 1 
 
 The rich and the poor are all the creatures of one 
 God. We must be meek and humble, and not be filled 
 with pride, for he that is proud is a fool. God loves him 
 that is poor and humble in spirit. The rich are sent 
 by God to help the poor, and the poor, in return, must 
 wait upon the rich, and serve them, and be grateful for 
 what the rich give them. All the world cannot be rich, 
 for if that were the case, we should have no one who 
 would work for us, to bake our bread, grind the corn, 
 build our houses, and make our clothes, and many other 
 things, which we cannot do without. Thus we see how 
 good the Almighty is to us, to place things in such a 
 manner, that the whole world can be comfortable and 
 happy. 
 
 Fear the Lord thy God, for the fear of the Lord is 
 the begining of knowledge. 
 
A CLASS BOOK FOR JEWISH YOUTH 17 
 
 Pray to God daily, and thank him for all the good 
 which he gives you. 
 
 Be not like wicked men, who praise the Lord with 
 their mouths, but whose hearts are full of deceit. 
 
 Love thy neighbor and the strangers as thyself, do 
 not cheat them, nor oppress them, nor do anything to 
 them you would not like that they should do unto you. 
 
 Have respect for the aged, rise up before them, go 
 into their company, and listen to their advice, for among 
 the old there is wisdom to be found. 
 
 Be a father to the needy, and a friend to the poor ; 
 never despise thenij for you do not know what your end 
 may be. 
 
 Love all men, both rich and poor, whether thy brother 
 or a stranger, for one God has created us all. We ought, 
 therefore, to live as friends with each other. We are all 
 the children of one father, who will not be pleased with 
 those who hate their fellow creature. 
 
 Virtue is, to love that which is right, and hate all evil. 
 He is called virtuous who tries to do all the good in his 
 power, and lives according to the will of God, 
 
 Honor the President and all the rulers of the United 
 States. Have respect for the laws of the country in 
 which you live. Pray for the welfare and peace of your 
 rulers and country. Our religion teaches us that we 
 should love the land in which we live. We must do all 
 in our power for its happiness and good order. 
 
 God has made the love of our country sacred to us. 
 It is the duty of every Israelite (if required) to defend 
 his country from its enemies. God said to the prophet 
 liTW 1 Jeremiah, Tell my people, the children of Israel, 
 Build houses, and dwell in them, plant gardens, and eat 
 the fruit of them, and seek to promote the peace of the 
 city in which you live, and pray for the same to me, the 
 Eternal, for through its peace you shall have peace. Be 
 true to your country, fear not, serve the state, and you 
 will do well. 
 
18 A CLASS BOOK FOR JEWISH YOUTH 
 
 Our wise men teach us that the laws of the land must 
 be obeyed. 
 
 A prayer for the President and rulers of the United 
 States, as said in our synagogues by the Minister on 
 every tttto Sabbath and D"H3nfc festivals. 
 
 May He who giveth salvation unto kings, and domin- 
 ion unto princes, He, whose kingdom is an everlasting 
 kingdom, He, who delivered his servant David from 
 the sword, He who maketh a way in the sea, and a 
 path through the mighty waters, may He bless, pre- 
 serve, guard, assist, exalt, and highly aggrandize their 
 excellencies the President and Vice-President of the 
 United States of America, the Governors of the various 
 States in the Union, the members' of Congress, and the 
 Mayor and Common Council of the city. Amen. 
 
 May the Supreme King of kings, in his infinite mercy, 
 preserve them, grant them long life, and deliver them 
 from all trouble, sorrow, and danger. May He let them 
 subdue nations under their feet, cause all their enemies 
 to fall before them, and render them prosperous in all 
 their undertakings. 
 
 May the Supreme King of kings, in his great mercy, 
 incline their hearts, and the hearts of all their counsellors 
 to deal kindly with us, and all Israel. In their days, 
 and in our days, may Judah be saved, and Israel dwell 
 happily with all men, and may the Redeemer come unto 
 Zion. 
 
 May this be the will of the gracious God, and let us 
 say, Amen. 
 
 PRAYER. 
 
 My dear child, when you awake in the morning, 
 your first thoughts must be directed to God, to return 
 him thanks for his goodness in favoring you with life to 
 see the new-born day. When we pray to God, we must 
 do so with proper feeling and respect. We must always 
 think well before whom we are standing, and our thoughts 
 must be directed to God when we are praying. 
 
A CLASS BOOK FOR JEWISH YOUTH 19 
 
 When we go to a place of worship we must behave 
 respectfully, and not talk or play during the service. 
 If we pray to God to help us, we must not do it in a 
 careless manner, for that would show that we do not 
 mean what we say. If we had a favor to ask of any 
 person, would it be decent to present our address in a 
 careless manner? If we did, we must expect to be 
 refused. 
 
 Therefore, when we address the Almighty in prayer, 
 our minds ought to be filled with awe and respect, and 
 then God will listen to our prayers and supplications. 
 The Eternal is near unto all who call upon him in truth. 
 He grants the desire of those who fear him and love him, 
 and try to act in a proper manner. 
 
 RELIGION. 
 
 Religion teaches us to adore God, to think of his 
 goodness, of his power, and his wisdom, and to obey his 
 laws. We must fear God, and keep his commandments, 
 for this is the whole duty of man. We can only be said 
 to be truly religious when we declare the Almighty, our 
 God and Creator, to be the only perfect Being, and think, 
 and act, and live as God directs us in his holy law. 
 
 Religion renders man good and happy. We must 
 regard it as the greatest of all blessings, for as a loving 
 father wishes to instruct his children, and put them in 
 the right way, so has the Lord made his will known unto 
 us, and taught us how we are to adore him, and so make 
 ourselves happy, and for this purpose God gave us his 
 rrcrnpn rrnri Holy Law, which teaches us how to act, 
 and conduct ourselves in a proper manner through life. 
 Remember ye the law of Moses, my servant, to whom I 
 gave my commands on Mount Horeb, for all Israel. 
 
 Our religion is called the Mosaic religion, because 
 Moses was our law-giver. 
 
 All men do not think alike respecting the mode of 
 worshipping God. All nations serve God in the manner 
 they think best. We must therefore not interfere with 
 any other religion. We must strictly attend to our own 
 
20 A CLASS BOOK FOR JEWISH YOUTH 
 
 religion, and obey its laws. We must nevertheless have 
 respect for all religions, and those who follow them. 
 
 Our t^frsn wise men therefore teach us that the pious 
 of all nations have a share in the world to come. 
 
 God will reward all men who are good, let their 
 religion be what it may. For from the rising of the sun 
 to the setting thereof, the name of the Lord is great 
 among the nations. 
 
 It is the sacred duty of every Israelite to keep true 
 to the religion our ancestors have handed down to us. 
 Thus said our law-giver Moses: "Not with you alone 
 do I make this oath and this promise, but with those who 
 are this day with us before the Eternal, our God, and 
 with those who are not here with us this day*" 
 
 brraa 
 
 t t : - 
 
 ABRAHAM. 
 
 Abraham, our forefather was the son of mn Terah, 
 of the family of EE the eldest son of Noah. 
 
 Abraham was a very pious man, and would not wor- 
 ship the idols that the people made at that time. Ab- 
 raham's father made images, and worshipped them, and 
 Abraham was hurt to see his father pray to an image 
 made of wood or stone. One day, while his father was 
 out, Abraham broke all the images, on which account 
 the king had him thrown into a fiery furnace, from which 
 the Almighty saved him from being burned, and he came 
 out alive and unhurt, .because he was true and faithful 
 to his God. 
 
 By the command of God, Abraham left his father's 
 house, and went to live in the land of Canaan. At 
 the time Abraham came to Canaan there was a famine 
 in the land, and Abraham went to live for a short time 
 in ta^Xto Egypt. After the famine had ceased, Abraham 
 returned again to Canaan, and dwelt in Hebron. Lot, 
 who had parted from his uncle Abraham, was taken 
 prisoner with the people of Sodom, where he lived ; and 
 Abraham took an army of three hundred and eighteen 
 
A CLASS BOOK FOR JEWISH YOUTH 21 
 
 men, with whom he conquered the enemy, and brought 
 back Lot and all his property. 
 
 The people of tano Sodom and nTiE? Gomorrah were 
 so wicked, that they were destroyed by fire and brim- 
 stone from Heaven. Abraham prayed to God to forgive 
 the people, and the Lord said, I will forgive the avIioIg 
 nation, if there can be found ten righteous men in the 
 city. Ten good men were however not to be found in 
 the city, and so it was destroyed by fire and brimstone. 
 The two angels that were sent to destroy Sodom saved 
 Lot and his family, and brought them out of the city. 
 Lot's wife became a pillar of salt, because she would look 
 back toward the city, although she was told not to do so 
 by the angels who conducted them out of the city. 
 
 When Abraham was ninety -nine years old, the Al- 
 mighty told him that all the males of his house should 
 be circumcised, and that in future every male child shall 
 be circumcised at eight days old, and that the ceremony 
 should be a covenant between God and his people. Ab- 
 raham did as God had told him^ and God was well 
 pleased with him. 
 
 Three angels appeared to Abraham, and told him that 
 his wife Sarah should have a son. Sarah did have a 
 son, and Abraham called his name prrtZ" 1 Isaac. 
 
 Abraham had another son, whose name was iasfcBTi 
 Ishmael. Ishmael grew up to be a great man and the 
 founder of a large nation. 
 
 Abraham was a truly pious and religious man all his 
 lifetime. Wherever he went he preached the word of 
 God, and taught the people how to serve the true God. 
 God blessed Abraham, and he died at the good old age 
 of one hundred and seventy five years, and his sons 
 Isaac and Ishmael buried him in the cave that he had 
 bought of the sens of tin Heth. 
 
 ISAAC. 
 
 Isaac was the son of Abraham. He was a good and 
 pious man, and he followed the good example of his 
 
22 A CLASS BOOK FOR JEWISH YOUTH 
 
 father. God told Abraham to take his son Isaac and 
 bring him up for an offering. Isaac was ready and 
 willing to obey the command of God. When Isaac was 
 laid upon the altar, ready to be sacrificed, the angel of 
 the Lord called, from Heaven to Abraham, and said, 
 u Do not put forth thy hand against the lad, nor do any 
 thing to him. I know that thoufearest God, and art ready 
 to obey the command of God." God was pleased with 
 both father and son, and the Lord blessed them. Isaac 
 had two sons, Jacob and Esau. Jacob was a pious man, 
 and remained at home at study. Esau was a man of 
 rude habits, and was fond of hunting wild beasts in the 
 field. Esau made it a rule every day to bring home to his 
 father some game, which he dressed very nicely, and he 
 thus became a favorite with his father, who in his old 
 days was blind, and therefore could not see Esau's gene- 
 ral conduct. Rebecca, however, who saw, and observed 
 the conduct of Jacob, thought that Jacob was more fitted 
 to have the blessing of the Patriarch Isaac than Esau. 
 Rebecca therefore advised Jacob to get some nice meat 
 prepared, and take it to his father, who would then give 
 him his blessing. Jacob did as his mother desired him, 
 and went to his father, who blessed him. After Jacob 
 had left his father, Esau came in from the chase to pro- 
 cure his father's blessing, and when he found that his 
 brother Jacob had already received it, he was very 
 angry, and hated his brother. He then said, when my 
 father dies I will kill my brother. Jacob's mother 
 hearing this, advised Isaac to send Jacob to his uncle 
 Laban to dwell there until the anger of Esau towards 
 Jacob should be subdued. Jacob was therefore immedi- 
 ately sent away to go to Laban. 
 
 Isaac lived to a good old age, and he had the hap- 
 piness to see both Jacob and Esau friends with each 
 other. Isaac died at the age of one hundred and 
 eighty years, and was buried by his two sons Jacob 
 and Esau. 
 
A CLASS BOOK FOR JEWISH YOUTH 23 
 
 3Pf 
 
 JACOB. 
 
 Jacob was the son of Isaac, anil grandson of Abra- 
 ham. Jacob left his father's house to go to his uncle 
 Laban. At night, while on the road, he laid himself 
 down to sleep and took some stones for his pillow. He 
 dreamed that he saw a ladder standing upon the earth, 
 which reached up to Heaven, and that angels were going 
 up and down the ladder. And the Lord said to Jacob 
 in his dream, I am the Lord God of Abraham and Isaac. 
 I will take care of thee, wherever thou goest, and I 
 will not leave thee till I have done that which I 
 promised thee. When Jacob awoke in the morning, he 
 said, surely the Lord is in this place. He thanked God 
 for his kindness, and he called the name of the place 
 ba rm Bethel, meaning the House of God. Jacob then 
 went on his journey and came to a well, where the 
 shepherds brought their cattle to drink. At this time 
 Rachel, the daughter of Laban, came with her father's 
 flock to the well, and Jacob rolled away the large stone 
 that was on the top of the well, and gave the sheep of 
 Rachel to drink. Jacob then went home with Rachel 
 to Laban's house. Jacob dwelt with his uncle Laban 
 twenty years, and served him as a shepherd. Seven 
 years he served for Rachel, and seven years for Leah, 
 and six years for his sheep. 
 
 Jacob married nab Leah and bn-i Rachel. 
 
 One day Jacob said to his wives, I will go home to 
 my father's house together with all my family and my 
 flocks, Jacob did so, and when Laban heard it, he ran 
 after Jacob. An angel of the Lord appeared in a dream 
 at night to Laban, .and said to him, take care you do 
 not hurt Jacob. Laban and Jacob met each other, and 
 they became friends. Laban went home to his own house, 
 and Jacob went on his travel toward his father's house. 
 
 Jacob now sent messengers to his brother Esau with 
 a present for him, in a very respectful manner. When 
 Esau met Jacob, they embraced each other, and were 
 
24 A CLASS BOOK FOR JEWISH YOUTH 
 
 very happy to see each other comfortable. Jacob begged 
 Esau to accept his present, which, after being persuad- 
 ed, he accepted, and then they parted from each other. 
 While Jacob was on his journey he met with an angel 
 who wrestled with him, and struck him in the hollow of 
 his thigh, for which reason, we at this day do not eat 
 the hind quarters of any animal. Jacob finding that it 
 was an angel with whom he had wrestled, he begged his 
 blessing. And the angel said to Jacob, Thy name shall 
 no more be called Jacob, but blifW* Israel, because, said 
 the angel, thou didst contend with both angels and men, 
 and thou didst prevail. 
 
 Jacob's children were therefore called ia^ran l <h the 
 children of Israel. On his way home Jacob's best be- 
 hoved Rachel died, and Jacob buried her at Bethlehem, 
 and erected a monument over her grave, which remains 
 there to this day. Jacob then went to Hebron, where 
 his father lived, with all his family, and dwelt there. 
 Jacob went afterward down to Egypt to live with his 
 son Joseph, who was ruler over Egypt. Jacob blessed 
 all his childern before his death, which took place when 
 he was one hundred and forty-seven years old', and all 
 his children brought him to Canaan, and there they 
 buried him, and mourned for him seven days. 
 
 JOSEPH. 
 
 Joseph was the son of Rachel, Jacob's best beloved 
 wife. Joseph was the favorite son of Jacob, who made 
 him a very handsome coat of many colore. 
 
 Joseph's brothers hated him very much. Joseph was 
 really a good-natured lad. He one day related to his 
 brothers a dream which he had had in the night. He 
 thought they were all in the field making up sheafs of 
 corn, and all those that the brothers had piled up bowed 
 down to the one which Joseph had made. At another 
 time he told them he dreamed that the sun, moon, and 
 eleven stars all bowed down to him. Joseph's brothers 
 hated him the more on account of his dreams, and they 
 
A CLASS BOOK FOR JEWISH YOUTH 25 
 
 were very angry with him, and said to him, Dost thou 
 think to reign over us and become our master? Jacob 
 found fault with Joseph, but nevertheless noticed all 
 that Joseph had told him. 
 
 Jacob's sons went to ME Shechem to feed their flock, 
 and one day Jacob sent Joseph to look after his brothers' 
 welfare, and to see after the flock. Joseph, like a duti- 
 ful son, obeyed his father, and went to look after his 
 brothers, and not finding them at Shechem, he went to 
 a place called ^rn Dothan. As soon as he was near 
 them, they said one to another, Behold, this dreamer 
 cometh, let us kill him and throw him into one of the 
 pits, and we will tell our father that some wild beast has 
 torn him into pieces, and we shall then see what will 
 become of his dreams. Reuben, the eldest brother, 
 stopped them, and said, We will not kill him, but throw 
 him into a pit, which the brothers accordingly did. 
 While Joseph was in the pit, some Midianites passing 
 by, the brothers took him out of the pit and sold him 
 to these travelers, who carried him down to Egypt and 
 sold him to Potiphar, an officer of Pharaoh, king of 
 Egypt. Reuben, who had gone home to see his father, 
 knew nothing of what had happened, and now on his 
 return he went to the pit to look after Joseph, and when 
 he found that Joseph was not there, he cried out in 
 agony, The child is not here ; now, what shall I do, or 
 where shall I go? In fact, Reuben wished very much to 
 save Joseph from the hands of his cruel brethren ; he 
 therefore advised them to put him into the pit, so that 
 be might be taken out when they were gone. 
 
 After Joseph was sold, the brothers took the coat of 
 many colors that he had on, tore holes in it, and stained 
 it with blood, and brought it home to their father, who, 
 on seeing it, rent his clothes with grief, and cried and 
 mourned for the loss of his son Joseph. 
 
 Joseph was now in Egypt in the service of Potiphar, 
 
 who gave to Joseph the care of the prison where the 
 
 king's butler and baker were placed, becau&e they had 
 
 offended the king. Both the butler and the baker had 
 
 3 
 
26 A CLASS BOOK FOR JEWISH YOUTH 
 
 dreams, which Joseph explained for them, and as he 
 said, so it turned out : the butler was restored to his 
 place, and the baker was hanged. 
 
 After some time, Pharaoh, the king of Egypt, had 
 two dreams* He sent for all his wise men, but none 
 could tell him what his dreams signified. Joseph was 
 sent for to court to explain the king's dreams. The 
 king dreamed that he saw seven fat kine, and seven lean 
 ones, and then he saw seven full and good ears of corn, 
 and seven bad ears of corn ; the lean kine swallowed the 
 fat ones, and the thin ears of corn swallowed up the good 
 ones, and still they were not any better in appearance. 
 Joseph said to the king that both his dreams had but 
 one meaning ; that the Almighty wished to show to 
 Pharaoh that there would be seven years of plenty, and 
 they would be followed by seven years of famine. 
 
 Joseph then advised the king to save all the corn he 
 possibly could during the seven years of plenty, so that 
 he would be provided for during the seven years of 
 famine. 
 
 Pharaoh was so pleased with the explanation given by 
 Joseph of his dreams, that he made Joseph the head 
 ruler over Egypt, and gave him the power of doing 
 whatever he thought proper. As Joseph had foretold, 
 the seven years of plenty came, and after them the seven 
 years of famine. During the seven years of plenty, 
 Joseph saved a great quantity of corn, with which he 
 supplied the people during the famine. 
 
 The famine now reached the land of Canaan, where 
 Joseph's father lived. Jacob, hearing that there was 
 corn in Egypt, sent his sons down there to buy some. 
 * Joseph being the ruler, sold the corn to the people as 
 they came to buy. The moment Joseph saw his brethren 
 he knew them, but they did not know him. Joseph 
 called to mind his dreams, and said to his brethern, Ye 
 are spies. They replied, Not so, my lord ! we have come 
 here to buy corn, we are all the sons of one man, we are 
 twelve brothers, and the youngest is at home with his 
 father, and one of our brothers is lost, and we do 
 
A CLASS BOOK FOR JEWISH YOUTH 27 
 
 not know what has become of him. Here Joseph 
 wished to try his brothers whether they were sorry for 
 what they had done to him. He therefore confined them 
 in the palace for three days. On the third day he gave 
 them plenty of corn, and sent them all home, excepting 
 Simeon, whom he kept as a pledge, and made them 
 promise that they would bring their youngest brother to 
 him. The brethren went home, and told their father all 
 that had happend to them. Jacob however said, my son 
 Benjamin shall not go with you, for if you take Benja- 
 min away from me, you will bring down my old age in 
 sorrow to the grave. 
 
 After all the corn had been eaten up, Judah begged 
 his father to let them go, and buy some fresh corn, and 
 at the same time to take Benjamin with them. Judah 
 then solemnly promised his father that he would take 
 care, positive^, to bring back Benjamin to him. Well, 
 said Jacob, if it must be so, go ! and take some presents 
 to the governor of the land ; and Jacob prayed, May 
 the Almighty grant you mercy from the governor, that 
 he may restore Simeon unto you, as also, that Benjamin 
 may return with you. 
 
 The brethren did as their father had told them, and 
 went down to Egypt; when they arrived, they were 
 invited into the house of Joseph, who made them wel- 
 come, aud restored unto them Simeon. Joseph first in- 
 quired after their father; he then invited them to dine 
 with him, and after dinner made them all presents, but 
 unto Benjamin he gave five times as much as the rest. 
 Joseph ordered one of his officers to fill all the brothers' 
 sacks with corn, and to put his silver cup into Benja- 
 min's sack. 
 
 The following morning all the brothers set out on 
 their journey, and Joseph directed his servant to go after 
 them to know why they had acted so ungrateful as to 
 steal his master's cup ; and when the servant overtook 
 them, and delivered his master's message, they cried out, 
 we are all innocent; you may search all our sacks, and 
 whoever has the cup he shall be put to death. Well, 
 
28 A CLASS BOOK FOR JEWISH YOUTH 
 
 said the servant, it shall be as you say! every man then 
 opened his sack, and the cup was found in' the sack of 
 Benjamin. 
 
 All the brethren were astonished, and wept bitterly. 
 They were surprised, as they knew that Benjamin had 
 always been very honest and virtuous. They all went 
 back to the house of Joseph, and fell at his feet crying, 
 it is true that the cup has been found on Benjamin, but 
 how it came there we do not know, yet such is the case, 
 here we are, all your slaves, ready to serve. No ! says 
 Joseph, I do not think that right; the man on whom the 
 cup was found, he shall be my slave, and you shall all 
 go home in peace to your father's house. 
 
 Judah then approached Joseph, and said to him, My 
 lord, I hope I shall have mercy at your hands, and that 
 you will listen attentively to my appeal. I have pledged 
 myself to my aged father to bring my brother Benjamin 
 home to him, therefore I cannot consent to let Benjamin 
 remain here. He is the brother of him who is lost to us, 
 and for whom my father grieves and mourns. How then 
 can I witness the sorrow of an aged father, who so fondly 
 doats on his children. Let me therefore beseech my 
 lord to accept me as his slave instead of my brother, 
 and let him go home to his father to console and comfort 
 him in his old days. 
 
 Joseph was so overcome by this feeling argument of 
 Judah, that he could no longer refrain from crying, and 
 he then said to his brethren, 1 am Jjseph; is my father 
 yet alive? Come near to me, my dear brethren, I am 
 your brother Joseph, whom ye sold for a slave. Now do 
 not fret nor be uneasy that you have sold me, for God 
 hath sent me here to provide for you. Go, make haste, 
 and tell my father all that you have seen, and beg of him 
 to come down to me, and he shall live in Goshen near 
 to me, and I will make him happy and comfortable, 
 together with all you, my brethren, and your families. 
 The news of the arrival of Joseph's brethren soon 
 reached the ears of Pharaoh, who was pleased to see 
 them, and directed Joseph to send carriages to fetch his 
 
A CLASS BOOK FOR JEWISH YOUTH 29 
 
 father and all his family, and to provide them with the 
 best of the land. The brethren then departed from 
 Egypt, and went home to Jacob, and related to him all 
 that they had seen, and Jacob said, it is enough that my 
 child Joseph is yet alive ; I will go and see him before I 
 die. Jacob went down to Egypt, with all his family, 
 seventy in number, and he lived there quite happy until 
 he died. After Jacob's death, Joseph's brothers went 
 in a body to him to beg his pardon, and hoped he would 
 not punish them for their treatment toward him. Joseph 
 kindly replied, be not afraid, my dear brethren, I will 
 not hurt you, I will act toward you as a loving brother, 
 I will provide for you and your families, and I will 
 make you all happy and comfortable. And Joseph and 
 his brothers lived in Egypt very happy all the remainder 
 of their life-time. 
 
 Joseph then said to his brothers, I have to request, 
 that after my death you will reserve my body, and carry 
 it up with you from Egypt, and bury it in the land which 
 the Almighty hath promised to our forefathers. 
 
 Joseph lived to be one hundred and ten years old, 
 and had the pleasure of seeing a numerous family of 
 his descendants. 
 
 Joseph's request was fulfilled by the children of Israel, 
 who took his bones with them from Egypt when they 
 were delivered from the bondage and slavery of the 
 Egyptians. 
 
 MOSES. 
 
 Moses was the son of tntt? Amram, of the tribe of 
 ^ Levi. 
 
 rrcns Pharaoh the King of Egypt commanded that all 
 the male children should be drowned. And when Moses 
 was born his mother hid him for three months. And 
 when she could no longer hide him, she put him in a box 
 or chest and laid him by the brink of the river. 
 
 The king's daughter went to bathe, and found the 
 
30 A CLASS BOOK FOR JEWISH YOUTH 
 
 child in the river, she pitied him, took him home, and 
 brought him up as her own son. 
 
 When Moses had grown up to manhood, he went out 
 one day among his people, and saw an Egyptian ill- 
 using one of the Hebrews. Moses was hurt to see his 
 brother treated ill, and he slew the Egyptian, and 
 buried him in the sand. Moses then fled from Egypt 
 and went to the land of 'plfc Midian, where he dwelt 
 with l ta ir>. ta > Jethro, the priest of Midian, and married his 
 daughter rm&S Zipporah. Moses had two sons Dsna 
 Gershom, and Wia Eiiezer. 
 
 While Moses was feeding the flock of his father-in- 
 law, Jethro, God called to him out of the burning bush, 
 and said to him, Go to Pharaoh, king of Egypt, and 
 tell him to let my people Israel depart from his land, in 
 which they were suffering under cruel oppression. 
 Afterward God appointed Moses the leader of, and law- 
 giver to, the children of Israel. 
 
 The Almighty ordered Moses to build the pip& 
 Tabernacle in the wilderness, wherein the priests were 
 to pray to God for the people. There were a great 
 many holy things in the tabernacle made of gold, silver, 
 brass, wood, silk, wool, valuable skins, and linen. The 
 ark was a kind of chest made of a very fine sort of wood, 
 it was covered all over with gold. In this ark were kept 
 the mmi two tables of stone, on which were written the 
 Ten Commandments by the hand of God himself. The 
 tfnPTpn EHp Holy of holies was the most holy place in 
 the tabernacle. No person was allowed to go into this 
 place but the high priest, and that only, on *nD5 trp the 
 day of atonement. 
 
 The rcttt altar was the place where sacrifices were 
 offered up to the Lord every day. 
 
 W T hen Moses was gone up unto the mount to receive 
 the two tables of stone from God, he stayed there longer 
 than the people expected he would have done; they 
 became uneasy, and urged *pna Aaron, the brother of 
 Moses, to make them a molten calf to worship. Aaron 
 made the calf, and the people bowed to it, and served 
 
A CLASS BOOK FOR JEWISH YOUTH 31 
 
 it. When Moses came down from the mount, and saw 
 his people worshipping an image, he was so shocked, that 
 he threw down the tables and broke them; he then, 
 by the direction of the Almighty punished the people 
 for their sins, because the Lord had told them on Mount 
 Sinai, "Thou shalt not bow down to any imaged Moses 
 then prayed to God to pardon the people for what they 
 dad been guilty of, which the Almighty promised he 
 would do ; at the same time he told Moses to go up to 
 the mount a second time, there to receive again two 
 tables of stone instead of those w r hich he had broken. 
 
 *pn« Aaron, the brother of Moses, was made the high 
 priest over Israel, by the command of the Lord to Moses. 
 The sons of Aaron were also priests, and served in the 
 holy Tabernacle. Aaron was not allowed to enter the 
 promised land in consequence of the rebellion at the 
 waters of Meribah. God ordered Aaron to go up to the 
 Mount Hor, there to let Moses strip him of his garments, 
 and put them on Eleazar, his son. Moses did as the 
 Lord had told him, and Aaron died there on the top of 
 the mount, and the children of Israel mourned for him 
 thirty days. 
 
 Moses w T as not allowed to enter the promised land ; 
 the Almighty however showed the land to ' Moses from 
 the top of the mount Pisgah ; and Moses, the servant of 
 the Lord, died there in the land of Moab, aged one 
 hundred and twenty years ; he was buried, in a valley, 
 but no man knoweth of his grave unto this day. The 
 children of Israel mourned for Moses thirty days. After 
 the death of Moses, Joshua, the son of Nun, became the 
 leader of Israel. 
 
 JOSHUA. 
 
 After the death of Moses God appointed Joshua to 
 be the leader of Israel, and to bring them into the prom- 
 ised land, the land of Canaan. Joshua was a very good 
 man. 
 
 Joshua prayed to God to lengthen the day, so that he 
 
32 A CLASS BOOK FOR JEWISH YOUTH 
 
 might gain a victory over his enemies, and God was 
 pleased to allow that to take place, and Joshua won the 
 battle. When Joshua had settled the children of Israel 
 in the land of Canaan, he set up the tabernacle in 
 Shiloh, which belonged to the tribe of Ephraim, some 
 distance from d^ETY* Jerusalem, and there the taber- 
 nacle remained for three hundred years, till the days of 
 Samuel, the prophet. 
 
 Joshua called all the people together before his 
 death, and made a covenant with them, that they should 
 continue to serve the Lord, their God, all their lifetime. 
 Joshua lived to a good old age, beloved by God and 
 all his people. He was one hundred and ten years old 
 when he died. 
 
 After the death of Joshua Israel was ruled by judges. 
 
 Ja^rtt Othniel, the son of Kenaz, judged Israel, after 
 the death of Joshua, during forty years. He delivered 
 Israel from the hands of the king of Mesopotania, to 
 whom they had been subjected for eight years, as a 
 punishment for their having served idols. 
 
 Tina Ehud was of the tribe of Benjamin, he judged 
 or ruled Israel for eight years, he delivered his people 
 from the hands of Eglon, king of Moab, who had op- 
 pressed them very much. 
 
 *tt&lD Shamgar, the son of Anath, judged Israel during 
 the time of Ehud. He delivered Israel from the hands 
 of the Philistines who oppressed them, and he slew of the 
 Philistines six hundred men with an ox goad. 
 
 nTtn Deborah, the prophetess, and p*p Barak, the son 
 of Abinoam, judged Israel after the death of Ehud, for 
 forty years. They delivered Israel from the hands of 
 the cruel Jaban, king of Canaan. 
 
 \i$1l Gideon was the son of Joash. He was called 
 by an angel of God to deliver Israel from the hands of 
 the wicked Midianites who oppressed them. God gave 
 Gideon a sign that he would help him. He made a 
 fleece of wool wet, when the ground all round it was dry, 
 and again, he made a fleece of wool dry when the ground 
 was wet. Gideon judged Israel forty years. 
 
A CLASS BOOK FOR JEWISH YOUTH S3 
 
 ^ifc^M* Abimelech, the son of Gideon, judged Israel 
 for three years. He slew seventy of his brethren, and 
 God punished him for so doing, for when he took the 
 city of Thebez, a woman cast a piece of a mill stone 
 upon his head, and killed him. 
 
 3>bm Tolah, the son of Puah, judged Israel after the 
 death of Abimelech, during twenty and three years. 
 
 ^fcO Jair, the Gileadite, judged Israel after Tolah, 
 twenty and two years. He had thirty sons, and they 
 had thirty cities in the land of Gilead. 
 
 htiB^ Jephthah was a mighty man of valor. He 
 judged Israel six years. He delivered Israel from the 
 power of the Ammonites. When Jephthah went to war 
 with the people of Ammon, he made a vow, that if God 
 would deliver the people into his hands, he would devote 
 to his service whatever should come first out of his house 
 to meet him on his return home. The Lord delivered 
 the people into Jephthah's hands, and when having gained 
 the victory, he returned home ; his daughter came out 
 to meet him, and she said to her father, My father, if 
 thou hast made a vow unto the Lord, do unto me as 
 thou hast promised, and she went away from her friends, 
 and became devoted to the service of God. 
 
 'pzsj* Ibzan judged Israel seven years. He had thirty 
 sons and thirty daughters. 
 
 yib^a Elon, the Zebulonite, judged Israel, after Ibzan, 
 ten years. 
 
 ynns Abdon, the son of Hillel, judged Israel eight 
 years. He had forty sons and thirty nephews. 
 
 ■yiEfcttJ Samson was the son of Manoah, and he de- 
 livered Israel from the hands of the Philistines. Sam- 
 son was the strongest man. He tore a lion in two. He 
 broke all the cords with which he was bound. He slew 
 a thousand of the Philistines with the jawbone of an ass, 
 and he carried away upon his back the gates and posts 
 of the city of Gaza. The Philistines, jealous of his 
 strength, cut off all his hair and put out his eyes, and 
 mocked at him ; and one day they were all gathered 
 together in their house 'to worship their idol, and they 
 
34 A CLASS BOOK FOR JEWISH YOUTH 
 
 sent for Samson out of the prison in which they had 
 placed him. When he came to the house, he laid hold 
 of the pillars by which it was supported, and pulled the 
 whole of it down to the ground, and killed many 
 thousands of the Philistines, and he died among them. 
 
 After the death of Samson, ^ Eli, the High Priest, 
 judged Israel during forty years ; but he was not a 
 very good judge, and was therefore not in favor with 
 the Almighty. 
 
 nn 
 
 RUTH. 
 
 Ruth was a Moabitess, who married Mahlon, an 
 Israelite, the son of %3J Noami. Noami went with -her 
 family to live in the land of Moab, because of a famine 
 which was in the land of Israel, in the days of the 
 judges. Noaini's husband and her two sons died in the 
 land of Moab. 
 
 Noami then returned to the land of Israel, and Ruth, 
 her daughter-in-law, accompanied her. Noami however 
 wished her to return to her own country. This she 
 refused to do, saying, intreat me not to leave thee, or 
 to return from following thee : for whither thou goest, I 
 will go, and where thou lodgest, 1 will lodge : thy people 
 shall be my people, and thy God, my God. 
 
 Where thou &>-st, I will die, and there will I be 
 buried ; the Lord do so to me, and more also, if aught 
 but death part thee and me. When Noami saw that 
 Ruth was steadfastly minded to go with her, then she 
 left off speaking to her. 
 
 So they went to Bethlehem. After a time T2>m Boaz, 
 a very rich man, who was a near relation to Ruth's 
 deceased husband, married her ; and thus Ruth became 
 the great- grandmother of David, who afterward became 
 king in Israel 
 
 SAMUEL. 
 
 Samuel was the son of nan Hannah, a very pious 
 
A CLASS BOOK FOR JEWISH YOUTH 35 
 
 woman, who took Samuel, when yet a child, to Eli, the 
 prophet, in the house of God. Samuel was brought up 
 in the house of God, at Shiloh, from his infancy till he 
 became a man. He ministered in the service of the 
 tabernacle the same as the rest of the Levites. Samuel 
 delivered Israel from the hands of the Philistines. He 
 offered a burnt-offering unto the Lord, and prayed unto 
 him, and the Lord sent thunder from heaven which 
 destroyed the Philistines. Samuel went through the 
 land every year. He judged Israel with great justice 
 and honor for many years. 
 
 When Samuel became old, the people asked him to 
 appoint a king to rule over them, like the rest of the 
 nations. Samuel advised the people not to have a king, 
 as the Lord God of the whole world was their king and 
 their ruler. The people however would not take Sa- 
 muel's advice, but said to him, we will have a king 
 who shall rule over us. And Samuel, by direction of 
 the Almighty, selected Saul, and appointed him to be 
 king over the people. 
 
 bmt 
 
 SAUL. 
 
 Saul was the first king in Israel. Saul was a very 
 tall young man. He was the son of Kish, of the tribe 
 of Benjamin. Saul was sent by his father to look after 
 some asses that were lost, and Saul met Samuel, the 
 prophet, and he asked him about them. Samuel took 
 Saul aside and made him King of Israel by the command 
 of God. Saul was a good king for a short time, but 
 afterward he did not obey the word of God, and the 
 Lord took the kingdom from him and gave it to David. 
 
 • T 
 
 DAVID. 
 
 David was the youngest son of Jesse, of the tribe of 
 Judah. He was bred up to keep his father's flock. 
 While he was a shepherd, he killed a lion and a bear 
 
36 A CLASS BOOK FOR JEWISH YOUTH 
 
 that came to steal the sheep. The Lord sent Samuel to 
 make David king over his people instead of Saul. 
 
 When David was a very young man, there was a war 
 between the people of Israel and the Philistines, and 
 among the Philistines was a great giant named Goliath 
 of Gath, who frightened the Israelites very much and 
 defied the Almighty; but David, zealous for his God, 
 and trusting in his mercy, went out to fight the great 
 giant and killed him, being armed only with a sling and 
 a stone, and then cut off his head, and showed it to all 
 the people. 
 
 David reigned in vnsn Hebron seven years and a 
 half. And then all Israel came to him, owned him as 
 their king, and took him up to Jerusalem. David wished 
 to build a house for the worship of God, but the Lord 
 told him that his hands had shed too much blood, and 
 therefore he was not fit for so holy a purpose. David 
 ruled over his people with justice and honor, and loved 
 God with all his heart. He reigned over Israel for forty 
 years, and died on his bed in peace with every one of 
 his people. 
 
 David was a great musician, warrior and poet. He 
 wrote the Book of Psalms ; the Psalms are the finest 
 pieces of poetry ever written by man. 
 
 David, before his death, collected a great quantity 
 of gold and silver, and jewels, and other things useful 
 for the erection of the temple, and which he directed his 
 son Solomon to build. Solomon became king after the 
 death of his father David. 
 
 SOLOMON. 
 
 Solomon was the son of King David. When David 
 was an old man, he made Solomon, his son, king in his 
 stead. Solomon was the wisest man that ever lived, 
 and one of the greatest of kings. 
 
 In Gibeon the Lord appeared to Solomon in a dream 
 by night, and God said to him, Ask what I shall give 
 
A CLASS BOOK FOR JEWISH YOUTH 37 
 
 thee. And Solomon said, O Lord, my God, thou hast 
 made thy servant king over thy people instead of David, 
 my father, give therefore, I pray thee, unto thy servant, 
 an understanding heart, that I may know how to judge 
 thy people Israel. 
 
 And God was pleased with Solomon, and said to him, 
 Because thou hast not asked for riches or long life, but 
 thou hast asked for wisdom, I have made thee the wisest 
 man that ever was or ever will be. I have also given 
 thee riches and honor, so that thou shalt be the greatest 
 king in thy days. 
 
 Solomon built the tznpfcn ma Holy Temple in Jeru- 
 salem. It was the most beautiful building ever seen. 
 It had a great many vessels of gold and silver, and 
 thousands of the &*l5 Levites, who sang praises in it 
 every day. The temple was built on Mount Moriah, to 
 which Abraham, our forefather, brought his son Isaac for 
 an offering to the Lord. When Solomon had finished 
 the temple he called all the people together, and brought 
 there the ark of God, and offered up sacrifices. He 
 prayed to God to bless the house he had built, and to 
 hear the prayers of those who should come there to pray 
 to him, and supplicate his goodness. He sang praises in 
 the house, and held a feast seven days. The temple 
 was filled with a cloud of the glory of God, who was 
 pleased with Solomon. And God told him in a dream by 
 night, that he had heard his prayers, and that he chose 
 the temple he had built, for his glory to dwell there. 
 
 God blessed the reign of Solomon, and his fame was 
 great among all nations. All the kings and princes 
 who knew him asked his friendship, and gave him their 
 assistance, and made him very handsome presents. 
 
 During the reign of King Solomon our nation was 
 truly happy; every man lived, as the Bible tells us, 
 u under his vine, and under his fig tree, all the days of 
 Solomon." 
 
 d*pn Hiram, King of Tyre, sent wood to King Solo- 
 mon to build the temple. He also sent him workmen 
 and laborers to help him with the work. 
 4 
 
38 A CLASS BOOK FOR JEWISH YOUTH 
 
 Solomon reigned over all Israel forty years, admired, 
 respected, and beloved by all his people. 
 
 Solomon wrote the Book of Proverbs, Song of Songs, 
 and Ecclesiastes, or, the Preacher. 
 
 warn Rehoboam was the son of Solomon. He was a 
 very foolish young prince. He used his subjects very 
 ill. He laid very heavy taxes upon them, and they 
 were dissatisfied, and rebelled. This made ten tribes 
 of Israel select Jeroboam, an officer of Solomon, and 
 make him king over them. The tribes of Judah and 
 Benjamin remained true to Rehoboam. And from the 
 time of this separation, the nation was divided into two 
 kingdoms ; the one called the Kingdom of Israel, and 
 the other the Kingdom of Judah. The tribes of Judah 
 and Benjamin formed the Kingdom of Judah under 
 Rehoboam. The other ten tribes formed the Kingdom 
 of Israel, which was governed by Jeroboam.. 
 
 There were nineteen kings who reigned T>ver the 
 Kingdom of Israel,, after it had been divided from the 
 Kingdom of Judah ; but none of those kings were good. 
 
 bvnvn vbo 
 
 " t : • •• : - 
 KINGS OF ISRAEL. 
 
 fcWP Jeroboam was a proud and wicked king. He 
 made the people worship two golden calves, instead of 
 the Almighty God. One image he set up in the city 
 of Dan, and the other in Bethel. 
 
 One day while Jeroboam was offering up to the calf 
 of Bethel, God sent a prophet to tell him that the altar 
 would be destroyed. Jereboam put out his hand to lay 
 hold of the prophet, but God caused the hand of Jero- 
 boam to wither and dry up, and the altar was broken in 
 pieces. Jeroboam then begged the prophet to pray for 
 him to God, and the prophet did so, and the king's hand 
 was cured. Jeroboam built the city called Samaria. 
 Jeroboam reigned over Israel twenty and two years, and 
 at his death, .Nadab, his son, succeeded him to the 
 
A CLASS BOOK FOR JEWISH YOUTH 39 
 
 throne. The prophet who came to Jeroboam was named 
 mna Ahijah. 
 
 m3 Nadab, the son of Jeroboam, reigned over Israel 
 two years. He was a wicked king, and God punished 
 him. He was killed by one of his household, named 
 Baasha, who reigned in his stead. 
 
 aron Baasha reigned over Israel twenty and four 
 years. He followed the ways of Jeroboam, and was 
 very wicked, and the Almighty said, Him that dieth of 
 Baasha in the city the dogs shall eat, and him that dieth 
 in the fields shall the fowls of the air eat. 
 
 nj» Elah, the son of Baasha was king in Israel two 
 years. While Elah was drinking in the house of Arza, 
 his Stewart, in Tirzah, Zimri, the servant of Elah, 
 killed him, and reigned in his stead. 
 
 When the people heard that Zimri had slain their 
 King Elah, and had made himself king, then all Israel 
 took Omri,*the captain of the host, and made them their 
 king. 
 
 ^£2 Omri then besieged the city of Tirzah, and 
 Zimri, finding no means of escape, burnt himself and 
 the palace together. Thus Zimri died, after a short 
 reign of only seven days. Omri reigned over Israel 
 twelve years, but he was a very wicked king. He made 
 Samaria the royal city. 
 
 nana Ahab was the son of Omri. He reigned over 
 Israel in Samaria twenty and two years. Ahab, like 
 his father, was a wicked king, and w r orse than any before 
 him. His queen, whose name was Jezebel, hated the 
 Lord and worshipped idols. God sent the prophet Elijah 
 to warn Ahab, and to try and make him repent and 
 amend his ways, but without effect. He continued to 
 be wicked, and God sent a famine in the land for three 
 years, during which time, there was neither dew nor 
 rain on the earth, as God had sent to the prophet Elijah 
 to tell the King Ahab. Ahab was killed in battle, and 
 his wicked queen Jezebel was thrown out of a window 
 and killed on the spot, and the dogs devoured her body. 
 immi* Ahaziah, the son of Ahab, reigned over Israel 
 
40 A CLASS BOOK FOR JEWISH YOUTH 
 
 two years. He was a very wicked king. When he was 
 sick in bed, he sent messengers to the idol he worshipped, 
 to know whether he should recover. Elijah, the prophet, 
 reproved him for it, and the king sent officers to take 
 Elijah, the prophet, prisoner. Elijah then brought down 
 fire from Heaven, which burned the two messengers 
 with their troops. 
 
 Ahaziah died in this sickness as foretold by the pro- 
 phet Elijah. 
 
 dTim Jehoram, the son of Ahab, and brother of 
 Ahaziah, reigned in Israel twelve years. He acted 
 wickedly in the sight of the Lord, but was not quite so 
 wicked as his father and mother, for he put away the 
 idol that his father had made. 
 
 Jehoram was killed by an arrow which was shot at 
 him by Jehu, a captain, who was annointed king by the 
 Almighty's direction. 
 
 aim Jehu was a captain who was made king over 
 Israel by the prophet, whom God had sent for that 
 purpose. He destroyed the worship of Baal. At first 
 Jehu was a good king, but after some time he followed 
 the wicked example set by Jeroboam, the first king of 
 Israel. Jehu died after having reigned in Israel twenty 
 and eight years. 
 
 main* 1 Jehoahaz, the son of Jehu, reigned over Israel 
 seventeen years. He walked in the wicked ways of 
 Jeroboam, who made Israel to sin. 
 
 When Israel was oppressed by the king of Syria, 
 Jehoahaz prayed to God to relieve them, and God heard 
 his prayers, and delivered his people out of the hands 
 of the Syrians. 
 
 ©awfi Jehoash, the son of Jehoahaz, reigned over 
 Israel sixteen years. Jehoash went to war with Amaziah, 
 king of Judah, and took him prisoner. He broke down 
 the wall of Jerusalem, and took away with him out of 
 the house of God all the vessels of gold and silver, and 
 brought them home to his own palace. 
 
 tD^nn" 1 Jeroboam the Second, son of Jehoash, reigned 
 over Israel forty and one years. Jeroboam recovered 
 
A CLASS BOOK FOR JEWISH YOUTH 41 
 
 Damascus and Hamath, which belonged to Judah, and 
 which had formerly belonged to Israel, and after his 
 death Zachariah, his son, reigned in his stead, 
 
 im^dT Zachariah, the son of Jeroboam the Second, 
 reigned in Samaria over Israel six months. He was a 
 wicked king, and was slain by Shallum, the son of Jabesh, 
 in the presence of all the people. 
 
 uibiD Shallum, the son of Jabesh, reigned one month. 
 Menahem, the son of Gadi, came to Samaria and smote 
 Shallum and slew him, and sat on the throne in his 
 stead. 
 
 brttfc Menahem was king over Israel in Samaria ten 
 years. This king followed the wicked deeds of the kings 
 before him. Pul, the king of Assyria, came against the 
 land, and Menahem gave him a thousand talents of 
 silver, and the king of Assyria turned back, and did no 
 harm to the land. Menahem died, and his son Pekaiah 
 became king. 
 
 impB Pekaiah, the son of Menahem, reigned over 
 Israel two years. Pekah, one of his captains, killed him 
 in the palace, and reigned in his stead. 
 
 npB Pekah, the son of Remaliah, reigned in Israel 
 twenty years. In his days the king of Assyria took 
 many cities, and carried away many of the people of 
 Assyria, and made prisoners of them. 
 
 Hosheah, the son of Eli, conspired against the king 
 of Israel, and slew him, and then reigned in his stead. 
 
 9WTI Hosheah reigned over Israel in Samaria nine 
 years. He was the last king of Israel. Jn his days 
 Shalmanesser, king of Assyria, took the city Samaria, 
 put Hosheah, the king, into prison, and carried away a 
 great number of Israel into distant countries, from which 
 they have never returned to this day. When the people 
 of Israel removed from Samaria other nations were 
 placed there, w T ho worshipped idols, therefore the Al- 
 mighty sent lions among them to destroy them. The 
 king of Assyria then sent a priest from among Israel to 
 teach the people the worship of God, and then these 
 nations feared God ; but still they served idols. 
 
42 A CLASS BOOK FOR JEWISH YOUTH 
 
 After many years the people forsook their idols and 
 followed the religion of Moses ; they received the five 
 books of Moses, and they built a temple of their own on 
 Mount Gerizim. 
 
 rrrirn ^d 
 
 t : •• : - 
 
 KINGS OF JUDAH. 
 
 There were twenty kings and rulers who reigned over 
 the kingdom of Judah. The kings of Judah were not 
 so wicked as the kings of Israel. A few of them were 
 very pious and religious, some were very wicked, and 
 others of a mixed character. 
 
 fcsnm Rehoboam, the son of Solomon, of whom pre- 
 vious mention has been made, was the first king of Judah. 
 During his reign there were many wars between Israel 
 and Judah. The people were so wicked that God was 
 very angry, and in the fifth year of king Rehoboam, 
 Shishak, king of Egypt, came to Jerusalem, and he took 
 away the treasures of the holy temple, and of the king's 
 house. He took away also all the shields of gold which 
 Solomon had made. Rehoboam reigned in Judah at 
 Jerusalem seventeen years, and his son Abijam reigned 
 in his stead. 
 
 tnna Abijam, the son of Rehoboam, reigned over Judah 
 three years. When Jeroboam, the first king in Israel, 
 after the separation of the two kingdoms, led the people 
 of Israel to war against Judah, Abijam reproved them 
 for having departed from the worship of the true God. 
 Jeroboam would not listen, but led the people to battle. 
 Abijam and the people of Judah prayed to the Lord, 
 and he delivered the people of Israel into their hands, 
 and Judah slew five hundred thousand men of Israel. 
 When Abijam died, he was buried in the city of David, 
 and Asa, his son, reigned in his stead. 
 
 acic Asa, the son of Abijam, reigned forty and one 
 years over Judah in Jerusalem. Asa did that which was 
 right in the eyes of the Lord, and removed all the idols 
 that the people worshipped. God was pleased with Asa, 
 
A CLASS BOOK FOR JEWISH YOUTH 43 
 
 and he delivered Zera, the Ethiopian, into his hands, 
 who came against him with ten hundred thousand men. 
 
 In his old age Asa displeased God, in not putting 
 proper trust in him, for he gave some of the treasures 
 out of the house of God to the king of Syria, to help 
 him to fight against Basha, the king of Israel. The 
 prophet Tjan Hanani, who lived in those days, reproved 
 Asa for doing so, and Asa was very angry with the pro- 
 phet, and put him into prison for it. Asa died of a 
 disease in his feet, supposed to be the gout, and his son, 
 Jehoshaphat, reigned in his stead. 
 
 fc&EVn Jehoshaphat, the son of Asa, reigned in Jeru- 
 salem over Judah twenty and five years. He was a very 
 good and pious king. He followed the good conduct of 
 king David, and God was with him. He placed Levites 
 and priests in all the cities of Judah to teach the people 
 the law of God, and he placed judges in the land, and 
 bid them do justice to all parties in every case that 
 should be brought before them. God gave him great 
 riches and honor, and all nations feared the Lord, and 
 did not make war upon Judah for many years. Jeho- 
 shaphat, how T ever, offended God by joining the wicked 
 king Ahab in a battle against the Syrians. 
 
 When Ammon and Moab came against Jehoshaphat 
 to war, he prayed to God, and proclaimed a fast through- 
 out the land ; he prayed earnestly to the Lord, and when 
 he went to battle, he set singers before the army to sing 
 praises to the Lord. When the people began to sing and 
 pray to God, their enemies fell one upon another till 
 they were all slain. He lived in peace w T ith the surround- 
 ing nations. Jehoram, his son, came to the throne at 
 his father's death. 
 
 dTir? 1 Jehoram, the son of Jehoshaphat, reigned over 
 Judah in Jerusalem eight years. He was by no means 
 like his father. He was a very wicked king. He 
 followed the example of Ahab, the wicked king of Israel* 
 He slew all his brothers, and he married the daughter 
 of Ahab, w T ho encouraged him in his wickedness. God 
 was very angry with Jehoram, and he sent against him 
 
44 A CLASS BOOK FOR JEWISH YOUTH 
 
 the Philistines and the Arabians, who carried away all 
 the riches that were found in the king's house. They 
 took away his wife and his sons, and left him only his 
 youngest son. The Lord then smote him with a disease 
 in his bowels, of which he died ; and Ahaziah, his 
 youngest son, was made king in his stead. 
 
 limna Ahaziah, the son of Jehoram, reigned over 
 Judah in Jerusalem one year. He followed the evil 
 ways of the house of Ahab, and he went out with Je- 
 horam, king of Israel, against Jehu, and he was slain 
 by Jehu. 
 
 When Athaliah, the mother of Ahaziah, saw that her 
 son was dead, she destroyed all the seed royal of the 
 house of Judah, except Joash, the son of Ahaziah, an 
 infant of a year old, who was hid in the temple, and 
 there he remained for six years. After the death of 
 Ahaziah, Athaliah, his mother, ascended the throne. 
 She practised all the wickedness of the house of Ahab. 
 
 STnm Jehoiada, the Hight Priest, caused the people 
 to revolt against the wicked queen, and placed Joash, 
 the son of Ahaziah, on the throne, when be was but seven 
 years old. He then ordered the guards to slay Athaliah, 
 which they did; and then he destroyed all the wor- 
 shippers of the idols. 
 
 ©BW Jehoash, the son of Ahaziah, reigned over Ju- 
 dah in Jerusalem forty years. All the days of Jehoia- 
 da, the High Priest, Joash did right in the sight of God. 
 He repaired the temple and all its vessels, and restored 
 the worship of God. 
 
 After the death of Jehoiada, Joash served idols, and 
 he slew Zechariah, the son of Jehoiada, because he re- 
 proved the people for serving idols. God punished him, 
 and sent an army of the Syrians against him, who 
 plundered the country, and slew many of the people. 
 Joash was slain by his own servants in his bed, and his 
 son Amaziah reigned in his stead. 
 
 imsfca Amaziah, the son of Joash, reigned in Jerusa- 
 lem over Judah twenty and nine years. When be began 
 to reign he seemed to be righteous, and to hearken to 
 
A CLASS BOOK FOR JEWISH YOUTH 45 
 
 the voice of God, and of his prophets ; but when he went 
 to war with the Edomites, and gained the battle, he was 
 proud, and served idols. He then challenged the king 
 of Israel to battle, and was overcome. He was afterward 
 slain by some of his own people, who had conspired 
 against him, and sent after him to a place called Lachish. 
 
 mw Azariah, the son of Amaziah, was made king 
 instead of his father. He was only sixteen years of 
 age when he began to reign, and he reigned fifty and 
 two years in Jerusalem. During the days of Zachariah, 
 a prophet, Azariah, walked in the ways of God, and was 
 a good king, and God prospered him in all his doings, 
 and made him a great name. Azariah, also called 
 VPTO Uzziah, afterward became proud, and he burnt 
 incense in the Temple of the Lord; the priests told 
 him of his error, but he paid no attention to them, and 
 God punished him with leprosy until his death. At his 
 death his son Jotham reigned in his stead. 
 
 titm Jotham, the son of Uzziah, reigned over Judah 
 in Jerusalem sixteen years. He was a good king, and 
 God blessed his reign ; and he made the children of 
 Ammon pay a tribute to him. Jotham was buried in 
 the city of David, and Ahaz, his son, reigned in his 
 stead. 
 
 tft» Ahaz, the son of Jotham, reigned sixteen years in 
 Jerusalem. He was not a good king. He did not follow 
 the good advice and actions of his father. He wor- 
 shipped idols, and God punished him, and sent both the 
 king ot Syria and the king of Israel against him ; many 
 of his people were slain, and many were carried to Da- 
 mascus, and to Samaria ; but afterward the people were 
 released from prison at the word of the prophet "712 
 Oded. Ahaz continued to be very wicked, and he set 
 up idols in Jerusalem. At his death his son Hezekiah 
 came to the throne in his stead. 
 
 in^pTn Hezekiah, the son of Ahaz, reigned in Jerusa- 
 lem twenty and nine years. He was a very good and 
 pious king; he destroyed all the idols, and restored 
 the worship of the true God. He sent to all Israel and 
 
46 A CLASS BOOK FOR JEWISH YOUTH 
 
 Judah and invited them to come and keep the passover; 
 and many of the people came and rejoiced, for there had 
 not been such a passover kept since the days of King 
 Solomon. God prospered Hezekiah in his wars against 
 his enemies. 
 
 When n^nab Sennacherib, king of Syria, came up 
 against Judah, Hezekiah made him a present of some 
 of the gold and silver out of the house of God, in order 
 to bribe him to depart, and not trouble him. Some 
 years after, Sennacherib sent again an army to take 
 Jerusalem. Hezekiah then prayed earnestly to God for 
 help, and Isaiah, the prophet, told him that he would 
 be saved ; and the angel of the Lord slew in one night, in 
 the camp of the Assyrians, one hundred and eighty- five 
 thousand men. In the morning, Sennacherib, the king 
 of Assyria, went home ashamed, and dwelt at a place 
 called Nineveh ; and while he was worshipping in the 
 house of his idol, his own sons killed him. 
 
 In those days Hezekiah fell sick, and was near his 
 death. Hezekiah prayed to God to recover; God heard 
 his prayer, and assured him that be should live fifteen 
 years longer. 
 
 After this, Hezekiah oiFended God, by showing the 
 messengers of the king of Babylon all his treasures. 
 God told him, through the prophet Isaiah, that he would 
 punish him for it, that all those treasures should be 
 carried into Babylon. Hezekiah humbled himself before 
 God, and therefore the Lord did not do so while He- 
 zekiah lived. When Hezekiah died, he was buried in 
 one of the principal sepulchers of the sons of David ; 
 and all the people of Judah and all the inhabitants of 
 Jerusalem did him honor at his death. And Manasseh, 
 his son, reigned in his stead. 
 
 TW272 Manasseh, the son of Hezekiah, was twelve years 
 old when he began to reign over Judah in Jerusalem, 
 and he reigned fifty and five years. Manasseh did 
 not follow the good example of his father. He wor- 
 shipped the sun, moon, and stars, and wrought much 
 evil in the sight of the Lord. God punished him for 
 
A CLASS BOOK FOR JEWISH YOUTH 47 
 
 his wickedness, and sent against him the captain of the 
 king of Assyria, who took him among the thorns, bound 
 him with fetters, and carried him to Babylon. When 
 Manasseh found himself in this trouble, he prayed to 
 God to relieve him ; the Almighty heard his prayer, and 
 brought him back to Jerusalem, and set him again upon 
 his throne, and then Manasseh repented of his sins, and 
 removed all the idols that he had made. 
 
 When Manasseh died he was buried in the garden of 
 his own house, and Amon, his son, came to the throne 
 in his stead. 
 
 yifca Amon, the son of Manasseh reigned over Judah 
 in Jerusalem two years. Amon was a very wicked 
 king, and served idols ; but he did not repent, as his 
 father had done. His servants conspired against him, 
 and killed him in his own house ; the people then fell 
 upon the servants and slew them, for killing their king ; 
 and Josiah, the son of Amon, was made king in the stead 
 of his father. 
 
 imE&O Josiah, the son of Amon, was eight years old 
 when he began to reign, and he reigned over Judah in 
 Jerusalem thirty and one years. 
 
 Josiah was a very good and pious king. He did all 
 in his power to restore the people to the worship of God. 
 He removed and destroyed all the idols that were among 
 the people. He then repaired the temple. And w T hile 
 the people were engaged in repairing the temple, 
 irppin Hilkiah, the priest, found a book of the law of 
 God given by Moses to the people ; and when the priest 
 brought it to the king, he rent his clothes and mourned, 
 when he reflected how little the law of God had been 
 observed. The king then gathered all the people to- 
 gether, and read to them all the words of the book of 
 the law which had been found. He also made a covenant 
 with the people of Judah to perform all that was written 
 in this book. 
 
 Josiah then sent messengers to mbn Huldah, the 
 prophetess (who dwelt at the college in Jerusalem) say- 
 ing: Go, inquire of the Lord for me concerning the 
 
48 A CLASS BOOK FOR JEWISH YOUTH 
 
 book that has been found. Huldah, the prophetess, told 
 them that Jerusalem would be destroyed, but not in the 
 lifetime of Josiah. In the eighteenth year of the reign 
 of the king Josiah, he ordered the feast of the Passover 
 to be kept in Jerusalem ; and on the fourteenth day of 
 the first month they killed the Paschal Lamb unto the 
 Lord. Many people, both of Israel and of Judah, were 
 present at this passover. This passover of Josiah was 
 kept still more strictly than the one kept in the days 
 of Hezekiah. In fact, no such passover had been kept 
 since the days of Samuel, the prophet. In the days of 
 Josiah, Pharoahnechoh, the king of Egypt, went up 
 against the king of Assyria to battle, and king Josiah 
 went out against the king of Egypt without having been 
 directed by the Lord so to do. The king of Egypt sent 
 word to Josiah to forbear, but he would not. In this 
 battle he was slain, and was buried in one of the burial 
 places of his father. And all Judah and Jerusalem 
 mourned for him, also the prophet Jeremiah, who lived 
 in those days, lamented the death of the king. His son 
 Jehoahaz was made king in his stead. 
 
 tn&im Jehoahaz, the son of Josiah, reigned in Jerusa- 
 lem three months. He was a wicked king, and God sent 
 the king of Egypt against him, who took him away from 
 Jerusalem, made him prisoner, and carried him to Egypt, 
 where he died. The king of Egypt made Eliakim, the 
 brother of Jehoahaz, king in his stead, and changed his 
 name to Jehoiakim. 
 
 t^p*nm Jehoiakim reigned over Judah, in Jerusalem, 
 eleven years. He did that which was evil in the sight 
 of the Lord, and God sent the nations round about him 
 to disturb him, and Nebuchadnezzar, king of Babylon, 
 came up to Jerusalem, and bound the king of Judah in 
 fetters, and carried him to Babylon. Nebuchadnezzar 
 also carried away all the vessels out of the house of God, 
 and put them in his own temple at Babylon. Jehoiakim 
 died in shame and his son Jehoiachin reigned in his 
 stead. 
 
 yp*W Jehoiachin reigned over Judah, in Jerusalem, 
 
A CLASS BOOK FOR JEWISH YOUTH 49 
 
 three months, and he did that which was evil in the 
 sight of the Lord ; and God sent Nebuchadnezzar, the 
 king of Babylon, who took the city of Jerusalem, and 
 carried the king to Babylon, together with ten thousand 
 prisoners, and the rich treasures of gold and silver, 
 that were found in the temple, and in the king's 
 house. The king of Babylon then made Mattania, the 
 uncle of Jehoachin, king in Jerusalem, and he called him 
 Zedekiah. 
 
 mpns Zedekiah reigned in Jerusalem eleven years. 
 He was the last king of Judah, and he did that which 
 was evil in the sight of the Lord. Zedekiah rebelled 
 against the king of Babylon, to whom he had sworn to 
 be true by the name of the Great God. And it came 
 to pass, that on the tenth day of the tenth month, Fna 
 Tivise, Nebuchadnezzar, the king of Babylon, laid siege 
 to Jerusalem, and on the ninth day of the fifth month 
 Sa> in the eleventh year of the reign of Zedekiah, Ne- 
 buzaradan, captain of the guard, a servant of the king 
 of Babylon, went into Jerusalem, and burnt the temple 
 of the Lord, the palace of the king and all the houses 
 in Jerusalem. He thus destroyed the whole of the city, 
 and carried many of the people ftito captivity. He took 
 away also all the vessels that belonged to the temple. 
 
 Zedekiah was taken prisoner ; and his sons, by the 
 order of the king of Babylon, were slain, in the presence 
 of their father. The eyes of the unfortunate Zedekiah 
 were then put out, and he was bound with fetters of 
 brass, and carried as a captive to Babylon. 
 
 After Zedekiah, there were no more kings in Judea. 
 
 After all this had been done, the king of Babylon 
 appointed Tfl^iia Gedaliah, the son of Ahikim, Governor 
 of Judah, but soon after his appointment he was slain 
 by a person named Ishmael. 
 
 Johana, the son of Kareah, one of the captains under 
 Gedaliah, routed Ishmael, and drove him out of the land. 
 Ishmael then fled into Egypt, and took with him many 
 of the people who settled in different places. Jeremiah 
 the prophet accompanied these people into Egypt. 
 5 
 
50 A CLASS BOOK FOR JEWISH YOUTH 
 
 • T - T* " 
 
 ELIJAH, THE PROPHET. 
 
 Elijah was a prophet who lived in the days of Ahab, 
 king of Israel. God sent Elijah the prophet to reprove 
 Ahab, and to foretell that there would be neither dew 
 nor rain for several years. 
 
 The Almighty told Elijah to hide himself by the 
 brook Cherith, and that the ravens should feed him 
 there. Elijah obeyed God, and went and hid himself 
 by the brook Cherith, and the ravens brought him food 
 in the morning, and in the evening ; and he drank of 
 the waters of the brook. At length the brook became 
 dried up, because for some time there had been no rain 
 in the land. God then sent Elijah the prophet to a 
 widow woman at Zarephath, to be maintained. This 
 woman had only one handful of meal in a barrel, and a 
 little oil in a cruise. 
 
 God miraculously increased the flour, and the oil; 
 and thus he sustained Elijah, and also the woman with 
 whom he dwelt. 
 
 While Elijah was in the house of the widow, her son 
 fell sick and died, and Elijah prayed to God, and the 
 child was restored to life. And when Elijah brought 
 the child unto his mother alive, she said : Now I am 
 convinced that thou art a man of God, and that the word 
 of the Lord in thy mouth is truth. 
 
 At the end of three years, God told Elijah to go 
 and show himself unto Ahab. Elijah did so, and desired 
 Ahab to summon all Israel together with the four 
 hundred and fifty prophets of Baal, (an idol worshipped 
 by Ahab), to try whether the God of Israel was the true 
 God, or the idol that Ahab worshipped. 
 
 Ahab did as the prophet Elijah had commanded him, 
 and the four hundred and fifty prophets of Baal were 
 gathered unto Mount Carmel. Elijah then said to all 
 the people : How long halt ye between two opinions'? 
 If the Lord be God, follow him; but if Baal then follow 
 him. Elijah further said unto the people, I even, I, 
 
A CLASS BOOK FOR JEWISH YOUTH 51 
 
 only remain a prophet of the Lord, but BaaPs prophets 
 are four hundred and fifty. Bring us two bullocks ; let 
 them take one bullock, cut it in pieces, and lay it on 
 wood, but put no fire under it; and I will dress the 
 other bullock, and put no fire under it. 
 
 And call ye on the name of your gods, and I will 
 call in the name of my God ; and the God that answer- 
 1 eth by Sre, let him be God: and all the people were 
 contented with the proposition. 
 
 The prophets of Baal cried aloud all day, and cut 
 themselves with knives, but there was no fire came down 
 to burn their offering. 
 
 Elijah then said to the people, Come near to me! 
 Elijah then took twelve stones, and built an altar in the 
 name of the Lord, and made a trench about the altar to 
 contain water. He then cut the bullock into pieces, and 
 laid them on the wood on the top of the altar, and 
 poured water over them until the trench was filled with 
 water. Toward evening, Elijah prayed to God, who 
 sent a fire from heaven, which burnt Elijah's offering, 
 the stones, and even the water that was in the trench 
 consumed. And when all the people saw this, they fell 
 upon their faces and exclaimed/ The Lord, he is God ! 
 the Lord, he is God ! Elijah then ordered all the pro- 
 phets of Baal to be slain. Immediately after this event, 
 the Almighty caused the rain to fall; the land again 
 became fruitful, and the famine ceased. 
 
 And it came to pass, that when the Lord was about 
 to take up Elijah into heaven, that Elijah went with 
 Elisha from Gilgal. And Elijah said unto Elisha, 
 Tarry here, I pray thee, for the Lord hath sent me to 
 Bethel. This Elisha refused to do, saying, I will not 
 leave thee. So the two went ofc$ and came to the river 
 Jordan. And Elijah took his mantle, and smote the 
 waters, which parted, and they two went over on dry 
 ground. While the two prophets w T ere talking, there 
 appeared a chariot and horses of fire, and Elijah was 
 taken up by a whirlwind into heaven. When Elisha saw 
 this, he cried out, My father! my father! and saw him 
 
52 A CLASS BOOK FOR JEWISH YOUTH 
 
 no more. He then took up the mantle which fell from 
 Elijah, and went back and stood by the bank of Jordan. 
 
 • t - t • v: 
 ELISHA, THE PROPHET. 
 
 Elisha, who was with Elijah, the prophet, when he 
 was taken up into heaven, succeeded him in the office 
 of prophet. 
 
 Elisha performed many miracles. 
 
 He smote the waters of the river Jordan with the 
 mantle of Elijah, saying, Where is the Lord God of 
 Elijah? and the waters parted, and he passed over. 
 
 When he came near to the city of Jericho, the people 
 complained to him, that the water was not wholesome, 
 and he threw some salt in the water, and it became 
 sweet, and fit to drink. 
 
 When he went to Bethel, some children from the city 
 mocked him, and he cursed them in the name of the 
 Lord, and there came two she bears out of the wood, 
 .and tore in pieces forty and two of the children. 
 
 When the kings of Israel, Judah and Edom, went to 
 war with the king of Moab, there was again a great 
 scarcity of water, and Elisha was sent for, who came, 
 and prayed to God, who sent plenty of water for the 
 people. 
 
 A widow woman came to Elisha, and complained 
 to him that her landlord had come to take her two sons 
 for slaves. Elisha said to the woman, Pray, what have 
 you in the house? to which she answered, Nothing but 
 a pot of oil. Elisha then said to her, Go, borrow some 
 vessels of your neighbors, and pour out the oil into all 
 those vessels, and as they become full, put them aside ; 
 the woman did so, and then told Elisha what she had 
 done ; Go, said Elisha, sell the oil, and pay your debts, 
 and live in peace with your children. 
 
 When Elisha passed through a place called Shunem, 
 a woman came, and pressed him to take refreshment ; 
 she then prepared for him a comfortable chamber, 
 
A CLASS BOOK FOR JEWISH YOUTH 53 
 
 wherein he might abide whenever he pleased to come 
 thither. Elisha promised her that she should have a 
 son in return for her kindness to him. And the woman 
 had a son at the time Elisha had foretold. One day, 
 after the boy had grown up, he w T ent out into the field 
 to his father. While there, he complained to his father 
 of a pain in his head ; the boy was taken home, and 
 shortly after he died. The mother ran immediately to 
 the prophet Elisha, and told him what had happened. 
 Elisha then went to the woman's house, and prayed to 
 the Almighty, and the child was restored to life. Elisha 
 then brought the child unto his mother, who fell at his 
 feet, and bowed, and tendered her heartfelt and grateful 
 thanks, God having at his prayer restored to her her 
 only child. 
 
 IfcStt Naaman, captain of the armies of the king of 
 Syria, being afflicted with leprosy, was advised to go 
 to the prophet Elisha. He did so, and Elisha told him 
 to wash himself seven times in the river Jordan, and he 
 should be cured. Naaman at first refused to obey the 
 prophet's direction ; but his servants persuaded him, 
 and he went down to the river Jordan and dipped him- 
 self seven times, and his flesh became quite clean. 
 Naaman then went to the prophet and said to him, Now 
 I know that there is no God in all the earth, but in 
 Israel. Naaman then pressed the prophet to take a 
 present from him, but which he refused. When Naaman 
 departed, Gehazi, the servant of Elisha, ran after him, 
 and reported to him that there were two young men of 
 the prophets who came from the Mount Ephraim, and 
 begged he w T ould give them a talent of silver and two 
 changes of garments. Naaman immediately gave him 
 two talents of gold and two changes of garments. When 
 Gehazi returned, Elisha rebuked him for his misconduct, 
 and said, May the leprosy of Naaman come upon thee ! 
 and Gehazi was ever afterward a leper, as a punishment 
 for his covetousness, and telling falsehoods. 
 
 Some of the sons of the prophets came to Elisha and 
 complained to him that their dwellings were too small 
 
5i A CLASS BOOK FOR JEWISH YOUTH 
 
 for them, and they asked leave of Elisha to enlarge 
 them, which he readily granted ; when they were in the 
 forest cutting down some wood to build with, one of the 
 men let the head of his ax fall into the water. He cried 
 unto the prophet, Alas ! this ax was not mine ! it was 
 borrowed ! The prophet cut down a stick, and cast it 
 into the water into which the iron had fallen, and 
 immediately the iron began to swim; the prophet then 
 said to the man, Take up thy ax ; and he did so. 
 
 When the king of Syria went to war against Israel, 
 Elisha, the prophet, sent to the king of Israel, and told 
 him not to go to a certain place, for the king of Syria 
 intended to be there ; the king of Israel saved himself 
 through this information given him by the prophet. The 
 king of Syria sent a host to take Elisha, who prayed to 
 the Almighty to smite the people with blindness ; and 
 the Lord smote the people with blindness as Elisha had 
 prayed. Elisha then led the blind people to Samaria, 
 and then he prayed to the Lord to open their eyes, and 
 the Lord opened the eyes of those people, and their sight 
 was restored. The king of Israel said to the prophet, 
 Shall I smite them? No, said Elisha, give them to eat, 
 and then send them back to their master. The king of 
 Israel obeyed the prophet, and thence forward, until the 
 reign of Benhadad, the armies of Syria ceased to war 
 with Israel. 
 
 When Benhadad, king of Syria, besieged Samaria, 
 there was a severe famine in the land. The king of 
 Israel w T ent to Elisha, the prophet, and Elisha said, 
 Hear ye the word of the Lord : to-morrow about this 
 time the famine shall cease, and there shall be plenty. 
 One of the lords, in whose presence this announcement 
 was made, would not believe it, and Elisha said, Thou 
 shalt see it w T ith thine eyes, but thou shalt not eat of it. 
 And it came to pass as Elisha had foretold, that the 
 famine ceased, and there was plenty of corn and flour ; 
 and the nobleman who disbelieved the prophet was trod- 
 den to death at the gate of the city. 
 
 When Elisha came to Damascus, Benhadad, the king 
 
A CLASS BOOK FOR JEWISH YOUTH 55 
 
 of Syria, was sick, and it was told to the king that the 
 man of God was there. The king said unto Hazael, 
 Take a present in thine hand, and go meet the man of 
 God, and ask him whether I shall recover from this 
 disease. Hazael took a present and went to Elisha, as 
 the king had commanded. Elisha said to Hazael, that 
 the king would certainly die. Elisha then wept; Hazael 
 observing this, said, Why does my lord weep? Because, 
 answered Elisha, 1 know that thou wilt become king, 
 and that thou wilt oppress the children of Israel. Hazael 
 left Elisha, and returned to the king, his master, and on 
 the following day the king died, and Hazael reigned in 
 his stead. 
 
 When Elisha was on his death bed, Joash, the king 
 of Israel, went to see him, and Elisha prophesied that 
 he should smite the Syrians three times. After which 
 Elisha died. It came to pass in the following year, that 
 a man was buried in the sepulcher of Elisha, and when 
 the body touched the bones of Elisha, the man revived, 
 and stood again on his feet. 
 
 iDlon *nw 
 
 t : v 
 
 EZRA, THE SCRIBE. 
 
 Ezra, who was a ready scribe in the law of God, went 
 from Babylon, and obtained permission from Artaxerxes, 
 king of Persia, to take gold and silver to beautify the 
 temple in Jerusalem ; and many of Ezra's friends went 
 with him, to assist him in that good work. Ezra, zealous 
 for the religion of his God, and the welfare of his peo- 
 ple, exhorted them to be obedient to the laws of God, 
 and to repent of the sins which they had committed. 
 
 Ezra prayed to God to pardon the sins of the people ; 
 and the people promised him that they would reform, 
 and be attentive in future to their duty to God 
 
 Ezra being anxious that the people should know the 
 law of God, introduced the practice of reading it in 
 Hebrew, and translating it into the Chaldaic language, 
 which the people understood in those days ; this regu- 
 
56 A CLASS BOOK FOR JEWISH YOUTH 
 
 lation enabled the people to comprehend the law of 
 Moses, which contains all the duties of man to his God t 
 to himself, and his fellow creature. 
 
 rram 
 
 t : v : 
 
 NEHEMIAH. 
 
 Nehemiah was the son of Hachaliah. He was cup- 
 bearer to Artaxerxes, the king of Persia. When Ne- 
 hemiah heard of the distress of his brethern in Jerusa- 
 lem, he fasted, and prayed to God. He then asked 
 permission of the king to go up to Jerusalen, and rebuild 
 the city of his fathers. The king granted his request, 
 and gave orders that the governors of the provinces 
 should assist, and that they should give them some 
 timber, cut from the king's forest. Nehemiah rode round 
 Jerusalem at night, to examine the ruins, and then 
 appointed persons to repair the walls and the gates. 
 
 Nehemiah encouraged the people (who were disturbed 
 in their work by their enemies) to trust in their God, 
 and be ready to defend themselves against their enemies. 
 
 The city being rebuilt, on the first day of the seventh 
 month, all the people were gathered together in one 
 street. And Ezra, the scribe, read in the book of the 
 law, and explained the same to all the people, and ex- 
 horted them to repent of their past sins, and to be obedient 
 to the laws of God in future. He then said prayers to 
 God, and all the people said Amen. 
 
 Nehemiah, together with Ezra, the scribe, having 
 found that the people were growing very ignorant of the 
 laws of their God, ordained that the law should be read 
 in the several towns and cities. And from this com- 
 menced the building" of synagogues, for the people to 
 assemble in, for divine worship. The people having for- 
 gotten much of their Hebrew during the, captivity in Ba- 
 bylon, did not well understand the Holy Scripture, and 
 therefore, when Ezra read the law to the people, he 
 explained every verse to them in Chaldee, which lan- 
 guage they understood, having learned it while they were 
 at Babylon. 
 
A CLASS BOOK FOR JEWISH YOUTH 57 
 
 ESTHER. 
 
 Esther was a beautiful Hebrew maiden, brought up 
 by her cousin Mordecai. Mordecai was an Israelite, 
 who, with many of his nation, had been carried into 
 captivity by the king of Babylon. 
 
 EnTHcna Ahasuerus, the king of Persia, made a great 
 feast in Shushan, and sent for **&&) Vashti, the queen, 
 to appear before the nobles. This she refused to do ; 
 and the king, therefore, put her away, and took Esther 
 into the palace, and made her queen instead of Vashti. 
 
 yan Haman was the prime minister and favorite of the 
 king; and proud of being thus honored, made every 
 one bow to him. This ^Wfc Mordecai refused to do. 
 Haman, vexed at the treatment of Mordecai, persuaded 
 the king to allow him to send out orders to kill all the 
 Israelites in his dominions, Mordecai, who knew all 
 that passed, and had seen the decree published in Shu- 
 shan, sent to queen Esther to tell her all that had 
 occured. He, therefore, requested Esther to go to the 
 king, and petition him to save the lives of his people. 
 
 Esther immediately ordered a fast to be kept for 
 three days, and prayed to God to help the people ; and 
 though conscious of her danger in going to the king, it 
 having been the law of that country to put to death 
 those who approached the king, unless called by him, 
 except such to whom the king shall hold out the golden 
 scepter. Esther, aware of her danger, yet with pious 
 resignation, said, I will go to the king, although, con- 
 trary to the law, and if I perish, I perish ! 
 
 On the third day Esther attired herself in royal robes, 
 and went to the inner palace to the king, although she 
 knew that it was instant death to any one who ap- 
 proached the king, unless he held out the golden scepter. 
 
 When the king saw Esther, he immediately held out 
 his scepter to her, and promised to grant her request, be 
 what it might, even the half of his kingdom. 
 
58 A CLASS BOOK FOR JEWISH YOUTH 
 
 Esther invited the king and Haman to partake of a 
 banquet which she had prepared for them. 
 
 The king and Haman went to the banquet, when 
 Esther requested they would return on the following day. 
 Haman was so pleased at being invited to the queen's 
 banquet, that he went home, and set up a gallows fifty 
 cubits high, to have Mordecai hanged thereon. 
 
 During that night the king could not sleep, and he 
 had the books, containing the records of the kingdom, 
 read to him. By the record it appeared that Mordecai 
 had saved the king from being poisoned by two of his 
 officers. 
 
 The king then asked what reward had been given to 
 Mordecai, and he was told that Mordecai had not 
 received any reward. 
 
 Haman had just, at this moment, arrived to ask the 
 king's permission to have Mordecai hanged on a gallows 
 of fifty cubits high, which he had prepared. Immedia- 
 tely on Haman's entrance into the king's presence, the 
 king said to him, What shall be done unto the man 
 whom the king delighteth to honor ? Haman, thinking 
 that no one but himself could be deserving to have the 
 royal favor shown to him, said to the king, For the 
 man whom the king delighteth to honor, let the royal 
 apparel be brought, and the horse that the king rideth 
 upon, and the royal crown which is set upon his head, 
 and let one of the king's most noble princes put these 
 garments on the man whom the king delighteth to honor, 
 and bring him on horseback through the streets of the 
 city, and proclaim before him: "Thus shall be done to 
 the man whom the king delighteth to honor." Then 
 said the king to Haman, Make haste, and take the 
 clothes and the horse, as thou hast said, and do so unto 
 Mordecai, the Jew, who sits at the king's gate; let 
 nothing fail of all that thou hast spoken. 
 
 Haman was thus compelled to obey the king's com- 
 mand, and show all these honors to Mordecai, whom he 
 hated, and whom he wished to have had hanged. 
 
A CLASS BOOK FOR JEWISH YOUTH 59 
 
 The king and Haman went to the queen's banquet in 
 the evening, when Esther supplicated the king, that 
 the t^Tir^ Jews, who were her kindred, might be saved 
 from the destruction to which the wicked Haman had 
 destined them. 
 
 The king ordered Haman to be hanged immediately, 
 on the same gallows that he had prepared for Mordecai. 
 Mordecai was then put into Haman's place, and allowed 
 to send orders to every place in which Jews dwelt, 
 permitting them to defend themselves against all those 
 who might seek to kill them. 
 
 When the day came, the Jews defended themselves, 
 and slew many of their enemies, among whom were the 
 ten sons of Haman. 
 
 Esther and Mordecai then ordered all the Israelites to 
 keep the fourteenth and fifteenth days of the month *na 
 Adar, in every year, as days of thanksgiving to the Al- 
 mighty, in commemoration of this great salvation ; and 
 to make them days of feasting and rejoicing. 
 
 These two days are called &*W Purim, from the word 
 ^ilD Pur, which signifies a lot, because Haman had cast 
 lots on which day he should execute his wicked purpose. 
 These days are held as days of feasting and merry 
 making, sending presents from one to another, and above 
 all, not forgetting the poor, so that they may enjoy 
 themselves on these days equally with the rich. 
 
 JOB. 
 
 Job was a pious man who lived in the land of Uz. He 
 was a very rich man. He had ten children. Job al- 
 ways offered sacrifices to God after his children had been 
 feasting ; for, says he, perhaps while my children were 
 merry, they might have forgotten their duty to their God. 
 God tried Job whether he was truly religious and pious. 
 The robbers came, and took away all his property in 
 one day ; all his children were destroyed by a storm, 
 which blew down the house in which they were feasting. 
 
60 A CLASS BOOK FOR JEWISH YOUTH 
 
 Job was afflicted with sore boils from the crown of his 
 head to the soles of his feet ; this was all done to prove 
 the patience and piety of Job. Job did not murmer at 
 the troubles that befell him. 
 
 Job praised God in all his misfortunes. Job's wife 
 pursuaded him to forsake his religion and his God, as 
 he had been so severely afflicted ; but Job said, No, I 
 will not forsake my religion ! shall we receive all good 
 and no bad? Job said, the Lord, he is righteous, and I 
 will praise his holy name. 
 
 Three friends of Job came to visit him, and comfort 
 him in his troubles. Seven days Job sat in ashes, and 
 was silent. When Job's friends saw his troubles, they 
 thought he had been guilty of very great crimes; they 
 would not believe him when he declared his innocence. 
 
 A fourth friend came to visit Job, and reason with 
 him, and his three companions, upon the goodness of 
 God to all his creatures, his power, his wisdom, and his 
 entire control over everything in existence, and above 
 all, that it was impossible for man to know how the 
 Almighty governs the world, and regulates everything 
 in it. 
 
 The Almighty, however, who had witnessed the 
 patience of his pious servant Job, made it known to the 
 friends of Job, that he was in every respect a pious and 
 a virtuous man, because he did not at all murmur against 
 the Almighty, during the severe afflictions which he 
 suffered. God then relieved Job from all his troubles. 
 Job had again ten children ; he became very rich, and 
 lived to see four generations. 
 
 irrwish 
 
 t : - : 
 
 ISAIAH. 
 
 Isaiah was a prophet, who prophesied during the 
 successive reigns of Uzziah, Jotham, Ahaz, and He- 
 zekiah, kings of Judah. He is said to have been cruelly 
 murdered by the wicked Manasseh, one of the kings of 
 Judah. 
 
A CLASS BOOK FOR JEWISH YOUTH 61 
 
 Isaiah warned the people of the punishment that 
 would be inflicted on them for their disobedience. He 
 exhorted all the people to repent, and told them that 
 they would be pardoned, if they would repent and be 
 good. 
 
 The book of Isaiah, which contains all these prophe- 
 cies, in one of the most beautifully written books of the 
 whole Bible. The style of Isaiah is truly grand, poeti- 
 cal and sublime. 
 
 mrv 
 
 t : : • 
 JEREMIAH. 
 
 Jeremiah was one of the priests in the land of Benja- 
 min, and God called him to be a prophet, when he was 
 very young, in the days of Josiah, king of Judah. Je- 
 remiah was sent by the Almighty to tell the people and 
 the princes, and the kings of Judah, that Jerusalem 
 should be destroyed; and that the people and the princes 
 should be carried away captive into Babylon, as a 
 punishment for their sins, and that they should re-main 
 there for seventy years. 
 
 Jeremiah also foretold the return of the Israelites to 
 their own land, in joy and comfort, at the expiration of 
 the seventy years of captivity. 
 
 When Nebuchadnezzar, king of Babylon, besieged 
 Jerusalem, Zedekiah, the king of Judah, shut up the 
 Prophet Jeremiah in the court of the prison, which was 
 in the king's house, because he foretold that Jerusalem 
 would be taken by the enemy ; and that Zedekiah, the 
 king, would be carried captive to Babylon. When Je- 
 remiah was set at liberty, he endeavored to run away, to 
 escape from Jerusalem, but was seized by the guard, 
 and thrown into a dungeon. Ebedmelech, a servant in 
 the king's house, drew him up with ropes, by leave of 
 the king, and Jeremiah remained in the court of the 
 prison till the city was taken. When the city was 
 taken, Nebuchadnezzar gave orders to the officers of the 
 army to take care of Jeremiah, and to give him his 
 liberty, to go wherever be pleased. Jeremiah chose to 
 6 
 
62 A CLASS BOOK FOR JEWISH YOUTH 
 
 remain in the land of Israel, and he put himself under 
 the care of Gedaliah, whom the king of Babylon had 
 made governor over the land. 
 
 Gedaliah was afterward slain ; and Jeremiah was 
 carried into captivity with a great number of the people 
 into Egypt. While in Egypt, Jeremiah reproved the 
 Israelites for worshiping idols, and foretold to them their 
 ruin. He foretold the severe, but proper, judgment of 
 God against the people of Babylon, for their cruelty 
 toward Israel. Jeremiah wrote all these things in a 
 book, and directed one of the captains to read it to the 
 people when he should come to Babylon, and then to 
 bind a stone to it, and cast it into the river Euphrates, 
 and say the following : — Thus shall Babylon sink, and 
 never rise again. Jeremiah wrote the book of n^a called 
 the Lamentations of Jeremiah. As also tn^p ^iso, 
 Prayers of lamentation and mourning, which are read 
 on the morning of the fast of San nscn the ninth day in 
 the month na Jiv. t 
 
 EZEKIEL. 
 
 Ezekiel the prophet, prophesied during the captivity 
 of Judah. The chief object Ezekiel had in view was, 
 to comfort the people in their distress. At the same 
 time he pointed out the punishment with which the peo- 
 ple would be visited for their crimes. And that severe 
 judgment would certainly fall on the prophets who had 
 misled the people, but, at the same time, he foretold the 
 destruction of those nations, who had ill-treated the 
 Israelites. He foretold the return of Judah and Israel, 
 from their captivity ; and that, at the end, the people 
 will all be prosperous and happy. 
 
 .. . T 
 
 DANIEL. 
 
 Daniel was a young man of the tribe of Judah, who 
 was carried away captive by Nebuchadnezzar, king of 
 Babylon, in the reign of Jehoiakim, king of Judah. 
 
A CLASS BOOK FOR JEWISH YOUTH 63 
 
 Daniel and his companions, Shadrach, Mesbach, and 
 Abednego, were ordered to be fed with the king's 
 provision, and to be taught the learning of the Chal- 
 deans. These young men refused to eat of the king's 
 meat, and preferred living on pulse and water, rather 
 than defile themselves by eating of the king's food. 
 Afterward it appeared that these young men looked 
 much more healthy than those who were fed from the 
 king's table. 
 
 Nebuchadnezzar dreamed a dream, which very much 
 affected him, and which dream he had forgotten before 
 morning. The king gave orders that all the wise men 
 should be called to tell him his dream. The wise men 
 came, but not one of them could do so. The king then 
 said, that he would have them all killed, if they did not 
 tell him his dream, and gave orders that the same should 
 be done. Daniel, and his three friends, prayed to God 
 to reveal to them the secret of the king's dream, so that 
 they might not perish with the rest of the wise men of 
 Babylon. God made the dream known to Daniel, and 
 he told the king both the dream, and the interpretation 
 thereof. 
 
 Nebuchadnezzar made Daniel ruler over Babylon, and 
 his three companions he made officers under him. 
 
 Nebuchadnezzar set up a golden image, and made 
 every one worship it. Shadrach, Meshach, and Abed- 
 nego, refused to worship the image; and they were, 
 therefore, cast into, a fiery furnace, which- was, by the 
 king's command, heated seven times more than usual. 
 The furnace was made so hot, that the flames thereof 
 burned the men by whom they were thrown into it. 
 Immediately after Shadrach, Meshach, and Abednego, 
 had been cast into the fire, the king declared that he 
 saw four men walking, instead of the three whom he had 
 caused to be thrown into the fire. The king was greatly 
 surprised, and called the men out of the furnace, released 
 them, and blessed the Almighty, who had sent an angel 
 to deliver them. He then made a decree, that no man 
 should speak against the God of Israel. After this, the 
 
64 A CLASS BOOK FOR JEWISH YOUTH 
 
 king had another dream, in which he saw a tall tree that 
 had been cut down, and the stump of it was left in the 
 earth, and that a voice from heaven declared, that he 
 should have the heart of a beast given him instead of a 
 man's heart, for seven years. Daniel explained the 
 dream in this way, that Nebuchadnezzar, the king, 
 would be driven from his kingdom ; that he would become 
 mad, and dwell with the beasts of the field during seven 
 years; at the end of which time he would be again 
 favored with his reason, and be restored to his throne. 
 At the end of twelve months, while the king was walking 
 in the palace of Babylon, and boasting of his grandeur 
 and majesty, a voice came from heaven, to tell him that 
 his kingdom was taken from him, and that he should be 
 driven from among men. He was immediately seized 
 with madness, and he ran away from among his friends, 
 and lived with the beasts in the open field, till his hairs 
 were grown like eagles' feathers, and his nails like 
 birds' claws. At the end of seven years, the Almighty 
 restored unto the king his reason, and suiFcred him again 
 to sit on his throne, and to be established in his kingdom 
 as formerly. Then Nebuchadnezzar praised the Lord 
 God, the Almighty King of heaven and earth, and 
 acknowledged his goodnes and power. 
 
 In the days of Belshazzar, the grandson of Nebu- 
 chadnezzar, Daniel was sent for to the court, to read and 
 explain four words, which were written upon the w T all, 
 by a hand which had appeared, while Belshazzar held a 
 great feast in the palace. God was angry with Bel- 
 shazzar, because he and his nobles drank out of the holy 
 vessels, which had been taken out of the temple of God 
 at Jerusalem, and at the same time praised and adored 
 their idols of gold and silver. The meaning of the 
 writing on the wall was, that God had taken away the 
 kingdom from Belshazzar, and had given it to the Medes 
 and Persians. Daniel was then clothed in scarlet, with 
 a chain of gold, and he was made their ruler over the 
 kingdom. Belshazzar was slain that very night, by the 
 
A CLASS BOOK FOR JEWISH YOUTH 65 
 
 army under the command of Cyrus, the general, who 
 took the city of Babylon. 
 
 Darius, the Emperor of the Medes and Persians, 
 became also king of Babylon. Darius made Daniel 
 ruler over one hundred and twenty princes. The princes 
 were jealous of the honor given to Daniel, and knowing 
 that Daniel always prayed to his God, they, therefore, 
 persuaded the king to make a decree, that if any man 
 should be found saying his prayers, within thirty days, 
 he should be cast into the den of Lions. Daniel did not 
 mind the king's decree, but prayed to God, as usual, 
 three times a day. The princes reported to the king, 
 that Daniel had transgressed his command ; the king 
 was sorry for Daniel, but the law could not be altered. 
 Daniel was therefore cast into the den of lions; but 
 God shut the mouths of the lions, and they did not hurt 
 Daniel. 
 
 The king went early in the next morning to the den 
 of lions, and, to his great joy, discovered Daniel unhurt. 
 The king then directed that all the enemies of Daniel 
 should be thrown into the den of lions, by which they 
 were all devoured. Then the king Darius sent a decree 
 throughout all nations, that all men should fear the God 
 of Daniel. 
 
 Daniel prayed to God that his nation might be released 
 
 from captivity ; and an angel was directed by the 
 
 Almighty to inform Daniel that God was well pleased 
 with him, that the holy city should be rebuilt by the 
 command of the king of Persia. 
 
 H O S E A. 
 
 Hosea was a prophet, who lived in the days of Uzziah, 
 Ahaz and Hezekiah, kings of Judah, and in the days of 
 Jeroboam, the son of Joash, king of Israel. His pro- 
 phecies were chiefly directed to the ten tribes of Israel, 
 to exhort them to obedience to the divine will, and to 
 refrain from following wicked pursuits. The people of 
 
66 A CLASS BOOK FOR JEWISH YOUTH 
 
 Judah are exhorted by the prophet to take warning by 
 the misfortunes which befell the kingdom of Israel. 
 
 JOEL. 
 
 Joel, the son of Pethuel, prophesied, at the time 
 when there was a severe famine in the land, in the days 
 of Jehoram, the son of Ahab, king of Israel. He 
 exhorted the people and the priests to forsake their 
 evil ways. He called all the elders together, into the 
 house of God, and directed them to keep a fast, and to 
 pray to God to remove the evils under which they were 
 suffering. He also prophesied the final restoration of 
 the people. 
 
 T 
 
 AMOS. 
 
 Amos, the prophet, was one of the herd'smen of Te - 
 koah, and God called him to prophesy in the days of 
 Uzziah, king of Judah, and in the days of Jeroboam, 
 the son of Joash, king of Israel. He foretold the 
 punishment that God would bring on the several nations, 
 for their wicked actions, and, at the same time, the 
 prophet particularly cautions his own people against 
 acting wickedly. He exhorts them to repentance, for 
 otherwise they would bring down upon themselves God's 
 anger; and he would afflict them with shame and 
 contempt among the nations, and severe troubles among 
 themselves. 
 
 ppnasi 
 
 t : - 
 
 OBADIAH. 
 
 Obadiah, the prophet, foretold the destruction of the 
 Edomites, on account of their wickedness, and more 
 particularly for their hatred to the chosen people of 
 God. He also foretold the return of the people of 
 Israel, and that they w^ould overcome all their enemies, 
 and ultimately enjoy their own country, as inherited 
 from their forefathers. 
 
A CLASS BOOK FOR JEWISH YOUTH 67 
 
 mi" 1 
 
 T 
 
 JONAH. 
 
 Jonah was a prophet, who lived in the days of Jero- 
 boam the Second, one of the kings of Israel. God sent 
 Jonah to the city called maTJ Nineveh, to foretell to the 
 inhabitants that, in consequence of their wickedness, 
 they would be destroyed. Jonah disobeyed God, and 
 fled to a place called Tarshish. While he was on his 
 voyage there was a great storm, and Jonah, sensible 
 of his own guilt, told the sailors to throw him into the 
 sea, which they did, and the storm ceased. Jonah was 
 swallowed by a large fish, and he remained in the body 
 of the fish three days and three nights. Jonah prayed 
 to God, and the fish cast him out upon dry land. God 
 sent Jonah a second time to Nineveh, to tell the people 
 that he would destroy the city within forty days. The 
 people, mindful of the warning given them by Jonah, 
 repented of their sins, and God, accordingly, pardoned 
 them. 
 
 pot 
 
 T * 
 
 MICHAH. 
 
 Michah, the prophet, lived in the days of Isaiah, the 
 prophet. Michah, the prophet, rebuked the people of 
 Judah and Israel for their sins. He described to the 
 people how the Almighty would punish them for their 
 transgressions, and, at the same time, he exhorted them 
 to repentance for past sins, and to obendience in future ; 
 and to put their trust in God, who would certainly de- 
 liver his people Israel from the hands of their oppressors. 
 The prophet concludes with praises and thanksgivings 
 to the Almighty, who has ever been kind and merciful 
 to his chosen people, as promised to their forefathers. 
 
 T 
 
 NAHUM. 
 
 Nahum, the prophet, describes, very clearly and 
 exactly, the destruction of the army of Sennacherib, 
 
68 A CLASS BOOK FOR JEWISH YOUTH 
 
 the overthrow of the Assyrian army, and the ruin of 
 Nineveh. The prophet treats of the power and goodness 
 of God, and of his compassion on his chosen people, Israel. 
 
 HABAKKUK. 
 
 Habakkuk, the prophet, complains of the sins of the 
 people of Israel, and threatens them with the captivity 
 of Babylon, as a punishment for their wickedness. He 
 shows that their enemies also will suffer for their cruelty 
 toward God's own people, and finishes his prophecies 
 with a prayer to the Almighty, that his people may be 
 delivered, and at the end be happy in their own homes. 
 
 t: - : 
 ZEPHANIAH. 
 
 Zephaniah, the prophet, prophesied in the days of 
 Josiah, the son of Amon, king of Judah. The prophefc 
 complains of the many crimes of Judah. He exhorts 
 the people to turn from their wicked ways. He cautions 
 the people against the crime of serving idols. He fore- 
 tells the destruction of the enemies of Israel, and warns 
 the people of the captivity of Babylon. The prophet 
 also comforts the people, and tells them that in the end 
 they will be restored to their own country, and that all 
 natoins will acknowledge that the name of the Lord is 
 called by them ; and thus they will fear them, and no 
 more do them any harm ; but, on the contrary, they will 
 love them, and be in friendly union with them. 
 
 HAGGAI. 
 
 Haggai, the prophet, was one of the men of the great 
 synagogue. He was the first who made known God's 
 will to the people, after their return from Babylon. He 
 reproved the priests and the people for their neglect in 
 the building of the Temple. At the same time he kindly 
 comforted those who mourned the loss of the glory of God, 
 
A CLASS BOOK FOR JEWISH YOUTH 69 
 
 by telling them that the glory of the second Temple will 
 be far greater than the first ; and that the Almighty, in 
 his goodness, will shed his blessings upon them ; and 
 that they will prosper in all their undertakings. 
 
 rTOT 
 
 t :- : 
 
 ZECHARIAH. 
 
 Zechariah, the prophet, lived in the days of Haggai, 
 and was also one of the men of the great synagogue. He 
 prophesied that God would have pity on his people Is- 
 rael, and that he would restore the holy worship of the 
 Temple. He therefore exhorted the people to return to 
 their God with a contrite heart, and walk in the paths 
 of virtue and truth. He foretells, in the name of God, 
 that if the people practise righteousness, and refrain 
 from wickedness, that the days of mourning and fasting 
 will be turned to feasting and rejoicing. He particularly 
 mentions the following fast days : the fast of the fourth 
 month, which is the seventeenth day of the month rifcti; 
 the fast of the fifth month, which is San risen the ninth 
 day in Av\ the fast of the seventh month, which is 
 tfr*i"n tins the fast of Gedaliah, on the third day of the 
 month ^isri; and the fast of the tenth month, which is 
 MM mra? the tenth day in the month Tivise. 
 
 • t : - 
 MALACHI. 
 
 Malachi, the prophet, was also one of the men of the 
 great synagogue, and he lived at the time of Haggai 
 and Zechariah. Malachi was the last of the prophets. 
 He assisted Nehemiah, when he returned to Jerusalem, 
 to reform the conduct and the morals of the people. He 
 reproved the people for having been discontented, and 
 pointed out to them the goodness and mercy of the great 
 God. He also rebuked the priests for their ill conduct, 
 and concludes with a full promise of salvation to all those 
 who are good, and truly religious, as it is written, "Be- 
 hold I will send you Elijah, the prophet, before the coming 
 of the great and tremendous day of the Lord. Amen. 
 
OF THE JEWISH MONTHS AND YEARS. 
 
 Time is the duration of things; it is divided into years, months, 
 weeks, days, hours, minutes, and seconds. 
 
 A year is the space of twelve months, which is the time the sun 
 takes in passing through the twelve signs of the zodiac. 
 
 The zodiac is a circle showing the earth's yearly path through the 
 heavens. On this circle are marked the twelve signs, which are 
 numbers of stars, reduced, by the fancy of men, into the form of 
 animals, and from these forms they take their name. 
 
 A month is the time the moon occupies in going round the earth. 
 There are two kinds of months, lunar and solar. Lunar months are 
 calculated by the moon ; solar months are reckoned by the sun. 
 
 "We, the Hebrews, make use of lunar months, which consist alter- 
 nately of twenty-nine and thirty days. 
 
 We learn from the sacred volume to take our computations by 
 lunar months. The plan adopted by us at this day is that which 
 was so admirably arranged by the celebrated and learned Kabbi 
 Hillel, the Prince. 
 
 The difference between the solar and the lunar months would 
 occasion, in a period of seventeen years, the feast of Passover to 
 occur in the month of Tishree instead of Neson ; and thus the feast 
 of Tabernacles would be in Neson instead of Tishree. 
 
 To avoid such imperfections in our calculations, our rabbins have 
 arranged that every third year shall consist of thirteen lunar months 
 instead of twelve. This additional month is called an intercalary 
 month, and the year in which it occurs is called 1"OS DjE or 
 Leap Year. 
 
 By this arrangement it will be found that, in the course of 
 nineteen years, there are seven leap years, as follow : 
 
 The third, sixth, eighth, eleventh, fourteenth, seventeenth, and 
 nineteenth. 
 
 The moon was more regarded by our ancestors than the sun, be- 
 cause by the new moon all our festivals and fasts were regulated. 
 
 The new moon was always the beginning of the month. Persons 
 were appointed to watch its first appearance, and to represent the 
 same to the Sanhedrin, who immediately made it known to the 
 whole of the nation. 
 
 The new moon was celebrated by the sound of the trumpets, and 
 an extra sacrifice was offered in the Holy Temple. 
 
 Our ancestors had originally no particular names for their months. 
 Wq occasionally find in the Bible names given to some of the 
 months. These names were made use of as descriptive of the season 
 in which such month occured; as we find by Moses, our law-giver, 
 who called the name of the first month S"0& Abib, it being the 
 spring time of the year. 
 70 
 
A CLASS BOOK FOR JEWISH YOUTH 71 
 
 The present names of our months are Chaldaic, and are said to 
 have been first made use of by our nation during the captivity in 
 Babylon. History informs us that these names were used both by 
 the Chaldeans and Persians. 
 
 "We always reckon our day from evening to evening, because, in 
 the account of the Creation, the evening is mentioned before the 
 morning ; and thus it is that all Sabbaths, festivals, and fasts com- 
 mence from the previous evening. "We have no particular names in 
 the Hebrew for the days of the week; they are called first, second, 
 *%. third, fourth, fifth, sixth, and the seventh is called Sabbath. 
 
 Week seems to have taken its rise from the circumstance of the 
 Creation of the world having been finished in six days ; and God's 
 having rested on the seventh day was the cause of observing a 
 Sabbath. 
 
 In former times we had three sorts of weeks : 
 
 First, weeks of days, which were reckoned from Sabbath to 
 Sabbath. 
 
 Second, weeks of years, which were reckoned from one Sabbatical 
 year to another. The Sabbatical year happened every seventh year. 
 This year was called ntJEiWT fl3E3 the year of release. 
 
 Third, weeks of seven times seven years, or forty-nine years, and 
 the fiftieth year was called the year of b^ or Jubilee. 
 
 The Jubilee was celebrated on the day of atonement, and was 
 proclaimed by the sounding of rams' horns and silver trumpets. 
 
 The Jubilee allowed the same privileges as the Sabbatical year. 
 On both these occasions the ground was not cultivated, but suffered 
 to lie at rest, in order to recruit its fruitful powers; all Hebrew 
 slaves were set at liberty ; and all land or houses, that may have 
 been sold or pledged, returned to the original owners. 
 
 We thus see that the Sabbatical year was evidently appointed to 
 inculcate humanity, fellow-feeling, and brotherly love. 
 
 At these periods the Sovereignty of the Almighty was publicly 
 acknowledged by the restoration of all property to its original and 
 proper owner ! Brotherly love was exercised by setting at liberty 
 all bond'smen ; thus showing that all men are equal in the eyes of 
 the Lord; and humanity was promoted by the care which was 
 taken of the poor and the stranger. 
 
PART II. 
 
 nn:nn nnby 
 
 THE TEN COMMANDEMENTS. 
 
 FIRST COMMANDMENT. 
 
 I am the Lord, thy God, who brought thee 
 out of the land of Egypt, out of the house of 
 bondage. 
 
 This first commandment teaches us, that the Almighty 
 Creator of heaven and earth is the God, who brought 
 our forefathers out of the land of Egypt, from a state 
 of slavery. That we must have a firm belief in the 
 existence of a Supreme Power, who governs the world 
 with justice, mercy, and kindness. If we look at the great 
 work of the Creator of the heavens and the earth, and 
 every thing we see in the world, and observe how regu- 
 larly every thing acts and performs, we must be convinced 
 of the existence of God, and of his great power and 
 goodness. 
 
 SECOND COMMANDMENT. 
 
 Thou shalt have no other gods before me. 
 Thou shalt not make unto thee any graven 
 image, or any likeness of any thing 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 thyself to 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 gene- 
 
 72 
 
A CLASS BOOK FOR JEWISH YOUTH 73 
 
 ration of them that hate me; and showing 
 mercy unto thousands of them that love me, 
 and keep my commandments. 
 
 The second commandment teaches us, that we must 
 not worship nor put our faith or trust in any created 
 being, but our adoration is to be directed exclusively to 
 God, the Creator of every thing. We must not make 
 any kind of image or figure to represent the Deity and 
 worship it. We cannot see God, and therefore we cannot 
 tell what form or shape he is ; in fact, he has no form 
 nor figure. He is a spirit, the nature of which our 
 feeble understanding cannot comprehend. And, there- 
 fore, we must not attempt to make an image to represent 
 the Divine Being. 
 
 At the time the Almighty vouchsafed to appear on 
 Mount Sinai, to deliver his holy law to his people Israel, 
 there existed many nations who did not know the true 
 God ; they were sensible that there must be a God, but 
 still they could not tell who or what that God was. 
 Some thought the sun was God, others, the moon; other 
 persons, again, worshipped animals. The people of 
 Egypt worshipped a lamb, as their God; and the child- 
 ren of Israel, coming from among the Egyptians who 
 served such idols, might probably have imitated their 
 example. The Almighty, therefore, immediately after 
 their departure from Egypt, commanded them not to 
 worship any other being but Himself; and to protect 
 them from idolatry, strictly commanded them not to 
 make any likeness of anything that is in the world, to 
 serve or to worship. 
 
 From this commandment we also learn, that we must 
 not pay any attention to, or have any belief in witch- 
 craft, or enchantment, for that is equally serving idols. 
 Witchcraft was formerly practiced by wicked people to 
 impose upon, and deceive the ignorant ; therefore, our 
 rmn expressly says, "Thou shalt not suffer to remain 
 alive among you those 'persons who practice the art of 
 witchcraft " because, if we properly consider the sub- 
 7 
 
74 A CLASS BOOK FOR JEWISH YOUTH 
 
 ject, we shall be convinced by our own reason, that the 
 Almighty, who is all goodness, will never delegate any 
 portion of his power to human beings, to be exercised 
 by them to the injury of their fellow creatures. On the 
 contrary, whenever the Almighty did please to impart 
 a portion of his glory to man, it was to a prophet; a 
 pious and virtuous man who was sent among the people, 
 to point out to them the way in which they should walk, 
 and thus be rendered happy. We must, therefore, 
 strictly attend to this doctrine, to acknowledge one God, 
 to pray to him, to love him, and to revere him ; and at 
 all times to be grateful to him for his mercies. 
 
 THIRD COMMANDMENT. 
 
 Thou shalt not take the name of the Lord, 
 thy God, in vain, for the Lord will not hold 
 him guiltless that taketh his name in vain. 
 
 The third commandment teaches us, that we must not 
 make use of the name of God in vain. We must not 
 swear by the name God on every trifling occasion, al- 
 though that, which we swear to, may be true. We 
 must, therefore, be very careful not to use the name of 
 God to anything that is false, for that is one of the 
 greatest crimes of which we can be guilty. We should 
 at all times be careful to speak the truth, and then there 
 will be no occasion for us to swear, or use the name of 
 God, to prove that, which we declare. We must not 
 accustom ourselves to make mention of the name of God 
 to every thing we say; nor ought we on every slight 
 occasion to make oaths or vow r s, even without the use of 
 the sacred name of God. 
 
 From this commandment we also learn, that we must 
 not curse any one in the name of God, as wicked people 
 generally do ; for it may be, that the curse we pronounce 
 against others, will fall upon ourselves. 
 
 There is only one occasion on which we are allowed 
 to make use of an oath, which is, in a court of justice ; 
 that thereby, the truth may be ascertained, so that the 
 
A CLASS BOOK FOR JEWISH YOUTH 75 
 
 innocent may be exculpated, and the guilty punished. 
 Therefore, on such occasions only, are we allowed to 
 swear by the name of God ; this being the most im- 
 pressive mode of declaring that, which is just and true. 
 
 FOURTH COMMANDMENT. 
 
 Remember the Sabbath day to keep it holy. 
 Six days shalt thou labor, and do all thy work. 
 But the seventh day is the Sabbath of the 
 Lord, thy God; on it thou shalt not do any 
 work, thou, nor thy son, nor thy daughter, 
 thy man-servant, nor thy maid-servant, nor 
 thy cattle, nor the stranger that is within thy 
 gates. For in six days the Lord made heaven 
 and earth, the sea, and all that is therein, 
 and rested on the seventh day, therefore the 
 Lord blessed the Sabbath day, and hallowed it. 
 
 The fourth commandment teaches us, that we must 
 work, and do all our labor in six days of the week, and 
 rest on the seventh day, which is the Sabbath, in honor 
 of the Eternal God. On the nnin Sabbath, we must not 
 do any manner of work. We must not attend to any 
 kind of business on that day. The Sabbath must be 
 solely devoted to rest, and to worship of God. By this 
 commandment we are taught, that the days of labor are 
 made for us to provide ourselves with food, clothing, 
 and other necessary articles for our use and comfort ; 
 and that the day of rest is ordained to refresh us, and 
 to renew 'our strength and power, so that we can 
 resume our daily labor after the Sabbath. Again, by 
 devoting the Sabbath day to the service of God, when 
 we have no business to attend to, and when we are at 
 rest, we are then enabled to think and reflect on the 
 goodness and mercy of God to all his creatures. We 
 then have an opportunity of calling to mind our conduct 
 during the past week, to reflect, wherein we have trans- 
 gressed ; so, that we may amend our conduct, and pray 
 
76 A CLASS BOOK FOR JEWISH YOUTH 
 
 to God for pardon, and that he will direct us in the 
 paths of virtue. 
 
 The rate Sabbath is a sign between the Almighty and 
 ourselves, that the world was created in six days, and 
 that God rested on the seventh ; as it is written in the 
 law of Moses: "It is a sign for ever, for in six days 
 God made heaven and earth, and on the seventh day he 
 rested, and was refreshed." 
 
 We find also in the Bible, " Ye shall keep the Sabbath 
 holy unto you; every one that defileth it shall surely be 
 put to death, for whosoever doeth any work thereon, that 
 soul shall be cut off from among his people." The punish- 
 ment inflicted on the Sabbath breaker was always 
 severe, though just; as the following example from the 
 Book of Numbers demonstrates : 
 
 While the children of Israel were in the wilderness, 
 they found a man gathering sticks on the Sabbath day. 
 The man was brought to Moses and Aaron, who applied 
 to the Lord to know how they should treat him ; and 
 the Lord said unto Moses, the man shall surely be put 
 to death ; and all the people brought the man out of the 
 camp, and stoned him with stones, and he died, as the 
 Lord had commanded Moses. We thus see how terrible 
 a punishment was inflicted on this man, for defiling the 
 Sabbath! and therefore let us take warning by him, 
 and keep the Sabbath day holy to the Lord. 
 
 The institution of the fQO also teaches us to be kind 
 and merciful to our servants, and even to animals ; be- 
 cause, we are directed to let our servants and cattle rest 
 as well as ourselves, so that they may be refreshed and 
 fit to resume their work after the Sabbath. 
 
 FIFTH COMMANDMENT. 
 
 Honor thy father and thy mother, that thy 
 days may be long upon the land, which the 
 Lord, thy God, giveth thee. 
 
 The fifth commandment teaches us to honor and obey 
 our parents ; for to them we owe our existence. It is 
 our duty to love, honor, and respect our parents. Thev 
 
A CLASS BOOK FOR JEWISH YOUTH 77 
 
 feed us, and nourish us. They are kind to us, and 
 teach us religious knowledge and correct conduct. We 
 ought, therefore, at all times, be ready to obey them, 
 and to attend to all they say. We must use every 
 exertion to afford them pleasure, by properly conducting 
 ourselves ; and further, we must not fail to support our 
 parents, with the best of our means, when they shall 
 have grown old, and become unable to do for themselves. 
 From this commandment may also be deduced, that it 
 is our duty to respect our elder brothers and sisters, our 
 masters, and teachers; also our superiors. To have 
 respect for the an Rabbi, or High Priest, who may be 
 placed at the head of the congregation to teach them the 
 laws of God. To honor and respect the government 
 under which we live, to pray for its peace and welfare, 
 and obey all its laws and commands. We must here 
 remark, that this is the only one of the ten command- 
 ments, for obedience to which a reward is promised. 
 This evidently shows the great importance the Deity 
 has attached to it, and the great benefit resulting from 
 a strict observance of our duty to our parents ; the very 
 foundation of all moral good is, to be dutiful to our 
 parents. 
 
 A child that is obedient to his parents, will naturally 
 pay proper attention to his teachers, and have respect 
 for his superiors ; and above all, religiously and piously 
 perform his duty to his God ; he will thus become pros- 
 perous and happy, and be beloved by God and men. 
 
 SIXTH COMMANDMENT. 
 
 Thou shalt not commit murder. 
 
 The sixth commandment teaches us, that we must not 
 take away the life of a fellow-creature. We must not do 
 anything that will shorten the life of any human being, 
 by insult or oppression of any kind, for whatever we do, 
 tending to shorten his existence, is a violation of this 
 law. We must not stand by, and see a human being 
 killed, without endeavoring to protect him. This com- 
 mandment also enjoins us to hasten to the relief of our 
 
78 A CLASS BOOK FOR JEWISH YOUTH 
 
 neighbor, who may have fallen into danger by fire, 
 water, or any other calamity. It is our duty, on all 
 such occasions, to relieve our fellow creatures. We 
 learn also from this commandment, never to be cruel to, 
 or ill treat animals. We must also be mindful of the 
 preservation of our own lives ; for, as life is granted to 
 us by God himself, we have no right to be careless of 
 that great gift ; for we cannot give life, and therefore 
 we ought not to trifle with it, or take it away. We 
 must at all times be ready to assist our fellow creature 
 in time of sickness, and endeavor to obtain for him the 
 nourishment and medicines requisite for the restoration 
 of his health. 
 
 SEVENTH COMMANDMENT. 
 
 Thou shalt not commit adultery. 
 
 The seventh commandment teaches us to be true and 
 faithful to our wives. It has been wisely ordained that 
 a contract of marriage shall take place between male 
 and female, which shall unite them in love and affection 
 all the days of their lives. It is our duty to support 
 our wives so far as our means will allow us; and in 
 return, it is the duty of a wife to be affectionate to her 
 husband, faithfully to attend to her household affairs, 
 and to train up her children in the paths of virtue. 
 Man and wife should always live in peace and comfort 
 with each other ; no disputes nor quarrels should inter- 
 rupt the harmony of the marriage state, for the true 
 purpose of marriage is, that the woman should be a 
 helpmate to the man, and the man a loving partner to 
 the woman ; their home will then be an abode of constant 
 cheerfulness ; and their children, as olive branches around 
 their table, will be the fruitful source of their joy and 
 happiness. 
 
 EIGHTH COMMANDMENT. 
 
 Thou shalt not steal. 
 
 The eighth commandment teaches us, that we must 
 not take away the goods belonging to another, under any 
 pretence whatever. We must not steal, either privately 
 
A CLASS BOOK FOR JEWISH YOUTH 79 
 
 or publicly. We must not cheat our neighbor by giving 
 him false weight, or short measure. We must not 
 impose upon him in the price, by charging him more 
 than the value. We must not permit the property of 
 another to be stolen, if we can prevent it ; nor must we 
 receive stolen property, for that is even w r orse than the 
 theft itself; because, by so doing, we not only commit 
 sin ourselves, but are the means of encouraging others 
 to do the same. We learn, also, from this command- 
 ment, that, if anything be deposited with us for safe 
 custody, we must carefully preserve it, and when re- 
 quired, restore it. If we should find anything that is 
 not our own, we must endeavor to discover the owner 
 and return it to him. If we should borrow money, or 
 anything else, we must pay it, or restore it as soon as 
 possible. We must take care to pay the laborer his 
 wages when his work is finished, for, by not doing so, 
 we are wrongfully withholding his property. 
 
 Man can never be happy with wealth obtained in an 
 improper manner. A man who is guilty of dishonest 
 acts loses his honor and credit. His friends will shun 
 and despise him. None will put any trust in him, nor 
 have any dealings with him. He will thus become an 
 object of scorn, forfeiting not only the respect of others, 
 but also his own self-esteem. How wise then to be 
 honest in all our dealings ! Let us be grateful to the 
 Almighty for all his gifts: this will insure contentment — 
 the chief source of happiness. 
 
 NINTH COMMANDMENT. 
 
 Thou shalt not bear false witness against 
 thy neighbor. 
 
 The ninth commandment teaches us not to bear false 
 witness against our fellow creature. If we are called 
 before a magistrate or a judge, to give our evidence as 
 to what we may have seen or heard, we must be very 
 careful to speak the truth. This commandment also 
 teaches us, that w r e must not give to others an ill name. 
 We must not tell tales about each other, nor spread evil 
 
80 A CLASS BOOK FOR JEWISH YOUTH 
 
 reports; because such things produce much mischief and 
 ill feeling among friends. If we see any one acting 
 wrongly, it is our duty to point out the fault, and 
 persuade the offender to do better in future; and then, 
 he will respect and love us. We must never speak ill 
 of any one, even if it be the truth, much less, if it be 
 false : for that is one of the worst of crimes. It destroys 
 the friendship between man and man. It creates con- 
 fusion among families ; and it sometimes destroys the 
 happiness of parent and child, husband and wife, brother 
 and sister. We must therefore be very careful never to 
 be guilty of slander, the hateful cause of so much mischief. 
 
 TENTH COMMANDMENT. 
 
 Thou shalt not covet thy neighbor's house, 
 thou shalt not covet thy neighbor's wife, nor his 
 man-servant, nor his maid-servant, nor his ox, 
 norhisass,nor any thing that is thy neighbor's. 
 
 The tenth commandment teaches us, that we must not 
 covet, or desire, the property or goods of other people. 
 We must not be jealous or envious of our neighbor, be- 
 cause he has something more than we have. We must 
 at all times be contented with that which the Almighty 
 gives us. Covetousness is injurious to ourselves ! It 
 creates a fruitless desire for that which we cannot get, 
 and the want of which, renders us restless and unhappy. 
 Nay more ! too often induces us to commit theft, fraud, 
 and many other wicked actions. We should always/ 
 endeavor, under God's blessing, to maintain ourselves. 
 We should at all times be industrious, that we may 
 enjoy the fruits of our labor, for the Scripture enjoins 
 us, "Let thy hand labor, that thou mayest eat. Happy 
 shalt thou be, and it shall be well with thee." We must 
 always put our trust in God, who will bless the work of 
 our hands. His mercy will sustain us, if we are diligent 
 and active, as expressed in the Holy Scripture : 
 
 "The Lord will never suffer the soul of the righteous 
 to famish. 
 
uhew nfry nvhtf 
 
 THE THIRTEEN CREEDS, OR, CHIEF PRIN- 
 CIPLES OF THE JEWISH RELIGION. 
 
 FIRST CREED. 
 
 I believe, with a perfect faith, that God, 
 blessed be his name, is the Creator and Go- 
 vernor of all created beings; and that he 
 alone has made, does make, and ever will 
 make, every production. 
 
 In this article we confess our belief of the existence 
 of God, who made the world, and all that is in it ; there 
 is nothing made, but there must have been a maker ; 
 and when we look at the heavens and the earth, the sun, 
 the moon, and the stars, and observe how regular they 
 all are in their movements, we must be convinced that 
 some Supreme Power has made them, and that great 
 and mighty power, is, the God whom we must worship 
 and adore ; and thus the divine Psalmist expresses it, 
 "The heavens declare the glory of God, and thefrmameni 
 showeth the work of his hands." 
 
 SECOND CREED. 
 
 Ibelieve, with a perfect faith, that the Crea- 
 tor, blessed be his name, is the one and only 
 God ; his unite is unlike any other unity of 
 which, we can have any idea, and that he alone 
 is our God, who was, is, and ever will exist. 
 
 In this article we acknowledge our firm belief, that 
 God, who created the world, is the only God; that 
 there cannot be any other ; that it is quite impossible 
 to compare him to any being in existence; that He is a 
 perfect Unit, and is not made up of parts ; and there- 
 81 
 
82 A CLASS BOOK FOR JEWISH YOUTH 
 
 fore cannot be divisible — that is to say, be divided into 
 parts; for there is not any thing on earth, concerning 
 which, we can form any idea, but something else may 
 be found, if not exactly like it, yet nearly the same ; 
 nor is there anything that cannot be reduced into parts 
 in some way or other. This, however, is not the case 
 with God. He is, in the true sense of the word, a perfect 
 Unit — unequalled, one, alone, the sole Creator, and 
 Ruler of the Universe. 
 
 THIRD CREED. 
 
 I believe, with a perfect faith, that the Crea- 
 tor, blessed be his name, is not mortal; that 
 he is not subject to any of those changes that 
 are likely to occur to mortals; and that he has 
 not any form or figure whatever. 
 
 In this article we state our belief, that God is not 
 corporeal, that is, He is not a body, He is not a mortal, 
 because a mortal dies; a mortal is subject to all kinds 
 of diseases and changes in life. The Almighty is 
 immortal and unchangeable, and therefore not subject 
 to any of those things which occur to mortal. He is a 
 spirit. A mortal cannot be in two places at one and 
 the same time, whereas the Almighty is every where, 
 and in every place, as the divine Psalmist says, " The 
 whole earth is filled with the glory of God." 
 
 FOURTH CREED. 
 
 I believe, with a perfect faith, that the Crea- 
 tor, blessed be his name, is the first, and will 
 be the last, of all things. 
 
 In this article we express our belief, that the Al- 
 mighty is eternal, without any beginning or end. It is 
 evident that he must have been the first being, because 
 he brought everything into existence ; and without him 
 nothing could possibly have been created ; and as every 
 thing depends solely on him, he must be eternal, and 
 therefore cannot have any end. 
 
A CLASS BOOK FOR JEWISH YOUTH 83 
 
 FIFTH CREED. 
 
 I believe, with a perfect faith, that the Crea- 
 tor alone, blessed be his name, ought to be 
 worshipped ; and that we ought not to wor- 
 ship any other being. 
 
 In this article we acknowledge, that it is to the Al- 
 mighty alone, that we must bend our soul in prayer, 
 and not to any other being in existence ; for it is to the 
 Almighty alone that we are indebted for all that we 
 have, and therefore we must always bear in mind, that 
 it is our duty on all occasions to be grateful to him ; 
 for without God's fatherly kindness to us, it would be 
 impossible for us to exist. That there is no other power 
 in heaven or earth that can altar the arrangement of this 
 great and vast universe. All, All depends on the sup- 
 reme power of God. Therefore, when we pray to God, 
 we must do so with feeling and earnestness ; and we 
 must be sincere in our confessions before the great Judge 
 of all mankind. 
 
 SIXTH CREED, 
 
 I believe, with a perfect faith, that all the 
 words of the prophets are true. 
 
 In this article we affirm our belief that the Almighty 
 has given power to the prophets to communicate to us 
 his will, and that all which they have said is true. The 
 Almighty, in his goodness, knowing that man, unless 
 taught, would be but little better than the brute creation, 
 has therefore, like a loving father to his children, sent 
 to them, in every age, men to teach them his laws, 
 and to instruct them to walk in the paths of virtue and 
 piety. All this knowledge we find in the books of the 
 prophets, and therefore we are convinced that all that 
 the prophets have said, is true, and worthy of our im- 
 plicit faith. 
 
 SEVENTH CREED. 
 
 I believe, with a perfect faith, that the pro- 
 phecies of Moses, our law-giver (may his soul 
 
84 A CLASS BOOK FOR JEWISH YOUTH 
 
 rest in peace), are true, and that he was the 
 chief of all the wise men that were before him, 
 and those who came after him. 
 
 In this article, we express our conviction of the fact, 
 that Moses, our divine law-giver, was the greatest of 
 all the prophets that were before him, as well as those 
 who came after him, and that all he has said to us is 
 certain and true ; as contained in our Holy Bible. Moses 
 was properly called the father of all the prophets. Moses 
 was in every degree superior to all the other prophets. 
 He was appointed to bring out the children of Israel 
 from the land of Egypt. He was directed to go up to 
 the Mount Sinai, and there to receive from the hand of 
 God Himself, the two tables of stone, on which were 
 written the ten commandments. 
 
 Moses, by the direction of the Almighty, performed 
 many miracles. And unto Moses was entrusted the task 
 of writing from the word of God Himself, our holy law, 
 which contains rules and laws by which the whole world 
 is governed. We therefore justly acknowledge Moses to 
 have been the head of all the prophets, and of all the 
 wise men that ever existed. 
 
 EIGHTH CREED. 
 
 I believe, with a perfect faith, that the law, 
 now in our possession, is the same law which 
 was given to Moses, our instructor. 
 
 We believe and are convinced that the law, now in 
 our possession, is the very same that Moses, our law- 
 giver, received from the Almighty on Mount Sinai. 
 
 In order that the law might be carefully handed down 
 from one generation to another, Moses wisely ordained 
 that every king in Israel should write a copy of the 
 law for himself, so that it might not be lost or forgotten, 
 and that thereby the king might learn to rule his people 
 with justice and mercy. This direction was attended to, 
 by the kings who reigned during the first temple, under 
 the inspection of the priests who lived in those days. 
 
A CLASS BOOK FOR JEWISH YOUTH 85 
 
 After the destruction of the Holy Temple, the MTin law, 
 in later days, came into the possession of Ezra the Scribe, 
 •vho made a correct copy of it, as did some of the pro- 
 )hets, who also lived in those days, and who handed it 
 [own to their descendants. And in this way has the law 
 ome into our possession, as it is this day. It is there- 
 ore evident, that the law we have is the same that was 
 pven to Moses by the Almighty. 
 
 NINTH CREED. 
 
 I believe, with a perfect faith, that this law 
 will never be changed, and that the Creator, 
 blessed be his name, will never give us any 
 other law. 
 
 We here express our conviction, that the law delivered 
 to us by Moses, will never be changed or altered ; for 
 as this law emanates from God Himself, who is eternal, 
 and who never changes, we are sure that the law must 
 be also eternal and unchangeable, because God's thoughts 
 do not vary like the thoughts of man ; and further, God 
 has forbidden us to make any alteration in the law 
 whatever. We must not add thereto nor diminish any 
 thing therefrom; so that it is clear and plain that no 
 change can be made in the law of that God who is per- 
 fect, and who is eternal. 
 
 TENTH CREED, 
 
 I believe, with a perfect faith, that the Crea- 
 tor, blessed be his name, knows all the actions 
 and thoughts of man, as it is expressed by 
 the divine Psalmist, "He who lias formed the 
 hearts of all men, is fully acquainted with all 
 their ivories." 
 
 In this article we admit that God knows all our 
 actions, both private and public ; for, as God is the 
 Creator of every thing, so he must be acquainted with all 
 that happens in the world; for, the Almighty, who is 
 present in every place, observing all, to the world's 
 8 
 
86 A CLASS BOOK FOR JEWISH YOUTH 
 
 remotest regions, He knows also our most secret 
 thoughts, and ever}' thing that we intend to do. Al- 
 though the Almighty knows all our actions, even before 
 they take place, still he does not interfere with what we 
 do. God has given us a free will, to act as we think 
 proper. Our wise men have very justly said on this 
 subject, "Everything is under the immediate direction 
 of God, except the fear of God." The Almighty has 
 given us the power to act as we think best ; and accord- 
 ing to our actions, so he will reward or punish us. At 
 the same time, He invites us, in his gracious goodness, 
 to act righteously, so that we may enjoy happiness in 
 this world, and everlasting bliss hereafter ; as Moses 
 said to our forefathers, U I call heaven and earth to wit- 
 ness, that I have set before you life and death, blessing 
 and cursing; therefore I advise you to choose life." 
 
 ELEVENTH CREED. 
 
 I believe, with a perfect faith, that the Crea-- 
 tor, blessed be his name, rewards those who 
 keep his laws, and punishes those who trans- 
 gress them. 
 
 In this article we firmly acknowledge our belief, that 
 the gracious God will reward those who do well, and 
 punish those who do wrong. The Almighty, in kindness 
 to us, has given us laws which teach us to be good, and to 
 do that which is right ; it is therefore our duty, strictly to 
 obey all the laws which he has framed for our guidance ; 
 and therefore, if we do not attend to what he has com- 
 manded us, we must naturally expect to be punished ; 
 but if we act righteously, and conduct ourselves properly, 
 we may be sure that the Almighty will reward us for so 
 doing, as we are taught in our Holy Law, Blessings 
 will attend those who act correctly, and punishment will 
 follow evil conduct. And although punishment may not 
 immediately follow the committal of a crime, still we 
 may be sure that God will not fail to keep his word, to 
 punish the wicked, and reward the righteous. We should 
 
A CLASS BOOK FOR JEWISH YOUTH 87 
 
 therefore, at all times, so conduct ourselves as to deserve 
 the blessings intended for the righteous. 
 
 TWELFTH CREED. 
 
 I believe, with a perfect faith, that the 
 Messiah will come, and, although his coming 
 be delayed, I will still patiently await his 
 appearance. 
 
 In this article we express our hope and belief that the 
 Redeemer will come at the time appointed, which is only 
 known to the Almighty Himself. He will gather the 
 Israelites together, and restore the kingdom of the house 
 of David. The Messiah will be out of the stem of 
 Jesse, of the seed of David, and the Spirit of the Lord 
 shall rest upon him. When the Messiah shall come, all 
 nations shall acknowledge one Almighty God, who 
 created the world and all its inhabitants. 
 
 On that day, when it shall please the Almighty to send 
 the Messiah to redeem us, all people will live in peace 
 and harmony with each other; every one will enjoy per- 
 fect happiness, and we shall all proclaim the name of 
 the Lord our God, forever and ever. Amen. 
 
 THIRTEENTH CREED. 
 
 I believe, with a perfect faith, that there will 
 be a resurrection of the dead, at the time when 
 it shall please the Creator, blessed and exalted 
 be his name, forever and ever. Amen. 
 
 In this article we declare our true and firm belief, 
 that at the end of time, those who now sleep in the dust 
 will awake!, that the dead will return to life. Rewards 
 and punishments are not confined to this world; our 
 body dies and rots in the earth, but our soul, which is 
 immortal, never dies; for the soul is spiritual, and 
 returns unto God, who gave it. A time will come, when 
 those sleep in the dust shall awake, some to everlasting 
 life and happiness, and others to eternal shame. They 
 that are wise shall shine as the brightness of the heavens, 
 
88 A CLASS BOOK FOR JEWISH YOUTH 
 
 and they that turn many to righteousness, shall be as 
 the stars for ever and ever. Amen. The Almighty, in 
 a vision, showed to Ezekiel, the prophet, that a resurrec- 
 tion of the dead will certainly take place, when it shall 
 please His divine will to direct it ; and He gave to the 
 prophet the following sign of resurrection : "Thus said 
 the Lord unto these bones, 'Behold, I will cause breath 
 to enter into you, and ye shall live' ; and then I beheld, 
 lo, the sinews and the flesh came up upon them, and the 
 skin covered them above, and the breath came into them, 
 and they lived and stood upon their feet." When this 
 awful period shall come, all mankind will be alike 
 brought to judgment ! as the prophet "^aitt Malachi has 
 prophesied. "Then shall he return, and discern between 
 the righteous and the wicked, between him that serveth 
 God, and him that serveth Him not." 
 
 These are the thirteen articles of our belief, upon 
 which we firmly fix our faith. If we carefully examine 
 them, we shall be convinced of their excellence, and 
 that they are important toward rendering us prosperous 
 and happy in this world, and deserving the bliss of the 
 world to come. When we observe the order in which they 
 are arranged, we cannot fail to be inspired with heartfelt 
 gratitude to the learned and pious "pfcifc "p n©& W 
 commonly called Rambam, or Maimonides, who, anxious 
 for the spiritual welfare of his nation, has comprised the 
 whole of the Jewish creed into these thirteen articles, 
 commencing with the acknowledgment of the existence of 
 a God, and gradually progressing, till he closes with the 
 resurrection of the dead from the grave, to receive judg- 
 ment from the hand of the great Author of ail nature. 
 
 Grant, O God! that Thy law may ever be read and 
 studied by us, that we may thereby become wise ; that 
 we may ever be impressed with Thy unceasing goodness 
 to all mankind; and that, by strictly adhering to the 
 wholsome rules of life laid down in Thy law, for our use 
 and guidance, we may deserve Thy grace while here on 
 earth, and share the bliss reserved for the righteous in 
 the world to come. Amen. 
 
A LIST 
 
 OF THE 
 
 MONTHS OF THE JEWISH YEAE, 
 
 CONTAINING AN 
 
 ACCOUNT OF EVERY FAST AND FESTIVAL 
 OCCURING IN EACH MONTH, 
 
 TOGETHER WITH 
 
 A FULL EXPLANATION" OF THE ORIGIN AND REASON 
 OF THEIR INSTITUTION. 
 
 The Jewish year is divided into twelve months, and 
 every third year another month is added, which is called 
 *n*1 or ^B *rm which signifies Second Adur. 
 
 The year that has thirteen months is called Wffl "iin? 
 Leap Year.* 
 
 The following are the names of the months : 
 
 jVD T^ jD\3 
 
 *rm £?$ rac 
 
 *See pages 70 and 71 for a full explanation of the Jewish 
 Months and Years. 
 
 S'J 
 
90 A CLASS BOOK FOR JEWISH YOUTH 
 
 The first month is called p^3, because in this month 
 the childern of Israel were brought out of the land of 
 Egypt. In order therefore to distinguish this month 
 more particularly, it is placed at the head or beginning 
 of the months, as it is written in the Holy Bible. 
 
 u This month shall be to you the first of months; it 
 shall be to you the first of ail months of the year." 
 
 Neson has always thirty days, from about the 
 twentieth day of March to the eigteenth day of April. 
 The fourteenth day of this month is called not) ms the 
 day before Passover. All bread, beer or any liquors 
 made of grain, must be removed from the house, as also 
 all vessels which may have been used for these things. 
 
 In the evening of the fourteenth day, the festival of 
 noB Passover begins, and continues eight days ; during 
 these eight days no leaven of any kind is allowed to be 
 eaten, or used for any purpose. The Festival of 
 Passover is also called rns&n sn Feast of unleavened 
 Cakes. Previously to the destruction of our Hoh 
 Temple in Jerusalem, the Passover lamb was offered up 
 in the afternoon of no& nns with much joy and gladness, 
 and it was eaten in the evening in each family. 
 
 The first two, and the last two days of the Festival 
 must be kept holy, and sacred to the Lord. On these 
 days we must hot do any work, or attend to any business 
 whatever; they must be kept as strictly as the Sabbath. 
 The four middle days are called iTuati bin. 
 
 On these days we are allowed to work and follow our 
 occupation, restricting ourselves to the performance of 
 such things only as are absolutely requisite. 
 
 The Festival of Passover is ordained to commemorate 
 the goodness of the Almighty in having heard the cries 
 of the children of Israel when cruelly persecuted by the 
 Egyptians. 
 
 And the Lord sent Moses to deliver the children of 
 Israel out of the land of Egypt, from slavery and hard 
 bondage, to bring them into a land flowing with milk 
 
A CLASS BOOK FOR JEWISH YOUTH 91 
 
 and honey, namely, the land of Canaan, as promised to 
 our pious forefather Abraham. 
 
 On no& ai5 every first-born son must fast, in grati- 
 tude to the Almighty, who, when he slew all the first- 
 born of the Egyptians, on the night that our forefathers 
 left Egypt, passed over all the nouses of the Israelites, 
 and not one of them was slain, or even hurt. 
 
 The Sabbath before the Passover is called 5™n rfira 
 "the great Sabbath" because, this day happened to be 
 the tenth day of the month, when God commanded the 
 children of Israel to take, every one, a lamb in the sight 
 of the Egyptians. And as the Egyptians worshipped 
 the lamb as their God, it may be supposed that they 
 would have punished the Israelites for the slaughter of 
 that animal ; but they did not venture to hurt them, 
 although they saw them take the lamb to kill. We 
 have therefore ever considered this to be one of the great 
 miracles which the Almighty wrought for our forefathers 
 in Egypt; and we, accordingly, hold this inan too as a 
 very sacred day. 
 
 CEREMONY OF THE TWO FIRST NIGHTS OF fiOS PASS- 
 OVER, TERMED THE VJD. 
 
 On the first two nights of nos, the table being prepared 
 as usual on Sabbath and Festivals, three plates are put 
 thereon; in one is placed three mxfc Passover cakes; 
 in another, the shank bone of the shoulder of a lamb, 
 and an egg roasted ; and in the third, is put some cher- 
 vil or parsley, and horse-radish ; as also a cup of vine- 
 gar or salt water, and a mixture of apples, almonds, and 
 cinnamon, which is called noun. 
 
 The bone of the lamb is in memory of the no& pip 
 " Passover Offering." The Egg is to remind us of the 
 m^n pnp the offering in honor of the Festival. The 
 bitter herbs are eaten because the Egyptians made our 
 ancestors' lives bitter by slavery in Egypt. The noinn 
 is in memory of the bricks and mortar used by the 
 people in Egypt. The table being thus laid, every one 
 of the family is seated, and each has a glass of wine 
 
92 A CLASS BOOK FOR JEWISH YOUTH 
 
 before him. On this night every one at table drinks 
 four glasses of wine, commonly called filtTD y^xfour 
 cups, or glasses. 
 
 The master of the house then begins the imn which 
 relates the redemption of our forefathers from Egypt, 
 and contains praises and thanksgivings to the gracious 
 God, for his kindness and mercy. 
 
 On these two nights all Hebrew servants are allowed 
 to sit at table, during the ceremony, because, we were 
 all equally in bondage, and therefore it is proper that 
 every one of us should return thanks to God for his 
 goodness, in delivering us from a state of slavery. 
 
 During the time the Holy Temple stood in Jerusalem, 
 a sheaf of the first ripe corn was offered up to the Lord 
 on the sixteenth day of the month "p^ which is the second 
 day of the Passover, and from that day fifty days were 
 ordered to be counted until the Festival of rwnra Pen- 
 tecost, or Feast of Weeks. In memory of this we attend 
 the Synagogue every evening from the second night of 
 TO5 until mynrc and count the days, and say the bless- 
 ing of the ^itoW this is what is called the ^ifriSt meaning 
 a measure of corn, which was brought as an offering to 
 the Lord. 
 
 TO 
 
 T ' 
 
 The second month is called ^a Eyor. It has always 
 twenty-nine days, from about the nineteenth day of 
 April to the seventeenth day of May. The eighteenth 
 day ,of this month is known by the name of ^itoisn 3b the 
 thirty-third day of the counting of the Oumer. 
 
 This day is held as a holiday among the scholars; it 
 is properly called the Scholars' Feast, because it is said, 
 that in the time of va^py *%h (a learned Rabbi), there 
 was a plague which destroyed a great many of his pupils. 
 This plague ceased on "lfr^n sb and, therefore, this day 
 is held as the Scholars' feast. 
 
 In this month the three fast days are held, called 
 hHDit "iirrarit ^ej viz., Monday, Thursday, and the fol- 
 lowing Monday. 
 
A CLASS BOOK FOR JEWISH YOUTH 93 
 
 These fasts have been ordered by our wise men to 
 take place shortly after the festival of no&, to atone for 
 any neglect of duty to God during the period of our 
 festivity. These days have therefore been directed to 
 be held as fast days, on which we add the prayers called 
 rnmio supplications for forgiveness. 
 
 "^ej means, the second day of the week, Monday. 
 
 W»&n the fifth day, Thursday. 
 
 "Oeti and the following Monday. 
 
 The third month is called •yvifc which has always thirty 
 days, from about the eighteenth day of May to the six- 
 teenth day of June. 
 
 On the sixth and seventh days of this month we ce- 
 lebrate the Festival of Pentecost, or Feast of Weeks. 
 
 This feast is called tTOlM or Weeks, from its being 
 reckoned by the weeks. Forty-nine days, or seven 
 complete weeks, are counted from the second night of 
 ns& and on the fiftieth day, the festival of msims com- 
 mences, which is the evening of the fifth day of the 
 month yn&. 
 
 The first day of Pentecost is also the memorable day 
 on which the great God appeared on Mount Sinai, and 
 gave to our ancestors the imn Holy Law. 
 
 This took place in the third month after their de- 
 parture from Egypt. 
 
 It is customary for religious persons to employ the 
 first night of msnSTD in reading certain portions of the 
 Bible and the Mishna, together, with prayers composed 
 for the occasion, in gratitude to God for having given 
 us His holy law, which teaches us to do all that is good. 
 
 riW-E is also called ^Xpfl sn Harvest Feast, because 
 in Palestine the harvest commenced directly after the 
 Passover. It is also called tPTMn tn^ the day of the 
 first ripe fruits, because, on this day, the first fruits 
 were brought as an offering in the Temple. 
 
 The three days, immediately preceding msnsd, are 
 
91 A CLASS BOOK FOR JEWISH YOUTH 
 
 called rtuft W tmfyti "the three days of bordering;" 
 because Moses, our law-giver, was directed by the Al- 
 mighty to border the Mount, and to caution the people 
 not to come near to it, and to prepare themselves for the 
 event at the end of three days. 
 
 The fourth month is called nfcn which has always 
 twenty-nine days, from about the seventeenth day of 
 June to the fifteenth day of July. On the seventeenth 
 day of this month is held a fast called rartt ^2 \XRXB* 
 This fast is held in commemoration of the dreadful 
 sufferings of our forefathers in Jerusalem. On this day 
 Jerusalem was taken by the Romans, just before the 
 destruction of the second Temple ; and it was on this 
 day, that Moses broke the mml tables of stone (on 
 which were written the Ten Commandments) when he 
 came down from the Mount (where he had been forty 
 days and forty nights), and saw the people of Israel 
 worshipping the molten calf. 
 
 The fifth month is called na which has thirty days, 
 from about the sixteenth of July to the fourteenth of 
 August. On the ninth day of this month, a solemn fast 
 is held, called nan rttran. This fast is held in memory 
 of the destruction of the first and second Temples, which 
 occured on the very same day, in the month of Av. On 
 both these occasions, our nation was very cruelly treated 
 by the enemy. Thousands of the people perished at the 
 destruction of the Temples, by famine, captivity, and 
 the sword. This ninth day of 3* is mournfully dis- 
 tinguished as the fatal day when all the glory of our 
 nation was overthrown, the Temples were burnt, and 
 the people were carried into captivity to Babylon, and 
 other places ; and thus the Jewish kingdom was entirely 
 destroyed. Aware of the extent of our loss, and sensible 
 that the nation deserved such a punishment, for the 
 
A CLASS BOOK FOR JEWISH YOUTH 95 
 
 many crimes which they had committed, although repeat- 
 edly warned by the prophets of the Lord to repent, and 
 cease to do evil, we at this day continue to lament the 
 loss of our country, and the extinction of our glory ; and 
 every year, the ninth day of the month na is kept as a 
 principal day of mourning, and fasting, and praying to 
 God, that he will restore us to our former station, in the 
 land of our forefathers. 
 
 The fast begins on the evening of the ninth day, 
 when the book of tWVk Lamentations of Jeremiah, is read 
 in the synagogue. The Lamentations called ritnp are 
 also read in the morning, together with other prayers, 
 composed for the occasion. 
 
 After this day the month is usually called na fcrttfo 
 particularly when we date a letter, ortitt signifies 
 Comforter. The Sabbath after nan ft$m is called rOD 
 l&na the Sabbath of Comfort. 
 
 The fifteenth day of this month is known by the name 
 of nan *w$ ffiDfen. This was formerly kept as a day of 
 feasting among the young. The young females of the 
 Israelites formerly kept this as a day of merry-making, 
 with dancing and other amusements, in memory of the 
 cessation of the war between the tribe of Benjamin, and 
 all the other tribes of Israel, which was pacifically 
 settled among them by the young females. The history 
 of this transaction is to be found in the last two chapters 
 of the Book of Judges. 
 
 The sixth month is called biba which has always 
 twenty-nine days, from about the fifteenth of August to 
 the twelfth of September. 
 
 In the computation from the creation of the world, 
 this is the last month of the year; but from the month 
 of 10*13 it is only the sixth month. On the first day of 
 this month, we begin to blow the ^bliD Trumpet, in order 
 to remind the people that the new year is approaching, 
 and that they shall repent of the sins which they may 
 have committed during the past year. The days during 
 
96 A CLASS BOOK FOR JEWISH YOUTH 
 
 the last week of this month are called nrrtDrt W days 
 of supplication for forgiveness of sin. 
 
 Additional prayers called mrrbD are read in the 
 synagogue at the break of day. Many persons fast on 
 these days ; thus closing the year with true devotion 
 and repentance. 
 
 The seventh month is called ^on which has always 
 thirty days, from about the thirteenth day of September 
 to the twelfth of October. 
 
 On the first and second days of this month is held 
 the festival of rran E&n New Year's day. This is the 
 beginning of the new year ; for, as the month of *p^3 is 
 the head or beginning of the months, so is ^litofr. the 
 head or beginning of the year. 
 
 tiivr] torn is called in the Bible ]ir&t[ tn*> "a day of 
 memorial " signifying, that we should call to mind our 
 actions during the past year, and pray to the Lord to 
 pardon our sins. 
 
 It is also called rwin tfn "a day of blowing of trum- 
 pets " as recorded in the Bible : "And in the seventh 
 month, on the first day of the month, ye shall have a 
 holy convocation, ye shall do no servile work ; it is a 
 day of blowing the trumpets." 
 
 mm E*n is also called \*rth fc-p a day of trial to our 
 souls. Respecting this day, our wise men have said, 
 This is the day on which the world was brought into 
 existence ; this is the day on which the Great God causes 
 all his creatures to stand in judgment before him. 
 
 n:rn xx^ must be kept as sacred as tQB. No work 
 of any kind may be done. This day is the first of th< 
 nrrrn *W mir? ten days of penitence; during whicl 
 time, we should repent, and confess our sins ; and wt 
 earnestly pray to the Almighty, that he will write us ii 
 in the book of life, and grant us a happy new year. 
 
 The days from pe»n E&n till after "fi&lD dvi are called 
 s^aTtt tra* 1 awful days, or days of reverence. 
 
A CLASS BOOK FOR JEWISH YOUTH 97 
 
 The Sabbath between hM&n E&n and "1155 tn^ is called 
 miED tpffl the Sabbath of Penitence, it being one of 
 the ten days of repentance. 
 
 The third day of "nran is a general fast, called tnsr 
 lii^inn the fast of Gedaliah, in memory of the murder 
 of that pious man. Gedaliah was the son of Ahikam, 
 whom .Nebuchadnezzar, king of Babylon, had made the 
 chief of the Israelites who remained in their own country, 
 after the destruction of the first Temple. Gedaliah was 
 on this day slain with many of his friends, by Ishmael. 
 We therefore continue to deplore the loss of that great 
 man, by fasting and lamenting every year, on the third 
 day of the month ^rati being the day on which Gedaliah 
 was slain, as already mentioned. 
 
 TIB? UV 
 
 DAY OF ATONEMENT. 
 
 The tenth day of vron is called t^Ti&sn tfn Day of 
 Atonement ; it is the last of the ten days of penitence. 
 On this day, as commanded in our holy law, a solemn 
 fast is decreed for the pardon of sin, to all those who 
 are sincere and true in their repentance. This solemn 
 fast is held on the tenth day of this seventh month 
 **\xt\ from the evening of the ninth day to the evening 
 of the tenth day. 
 
 This day is considered the most holy day in the year; 
 it is set apart entirely for fasting, praying and repen- 
 tance, as it is related in the Holy Bible. "On the tenth 
 day of the seventh month, is the Day of Atonement ; it 
 shall be to you a day of holy convocation ; and ye shall 
 afflict your souls (by fasting). Ye shall do no work on 
 that same day ; for it is a day of atonement, on which 
 ye shall be pardoned before the Eternal, your God. 
 It shall be to you a complete day of rest, and ye shall 
 afflict your souls (by fasting). On the evening of the 
 ninth day ye shall begin, and keep your resting-day 
 until the next evening." So sacredly is this day to be 
 9 
 
93 A CLASS BOOK FOR JEWISH YOUTH 
 
 observed, that we may not even wear our shoes, nor 
 wash or refresh ourselves, as on other days. 
 
 During the period of the existence of the Holy Temple 
 in Jerusalem, this TiM t3"n day of Atonement, was a day 
 of great solemnity; the whole nation was fasting and 
 praying ; the Holy Temple was attended by the n^ns 
 priests, who were engaged in their duties; and the d*nb 
 Levites, who were occupied in singing praises to the 
 Almighty. Ties fc-n was the only day in the year when 
 the inan yte, high priest, was allowed to enter the 
 fc-iimpn imp the most holy place in the Temple. 
 
 The high priest had very sacred duties to perform on 
 this day: he had to offer the sacrifices, as commanded 
 in the Holy Bible ; to pray for himself and his family, 
 as well as for the whole congregation, before the altar 
 of the Most High God, the gracious Judge of mankind. 
 The ceremonies of the day were peculiarly grand, solemn 
 and sacred ; and great was the anxiety of the people, 
 who crowded the courts of the Temple, to listen with 
 attention to the prayers of the high priest ; and at the 
 conclusion of every prayer, when the most holy name of 
 the Great God was pronounced by the high priest, the 
 whole nation fell upon their faces, exclaiming : 
 
 IDS Utf TJfQ 
 
 vt t : : - 
 
 " Blessed be the name of his glorious kingdom, for ever 
 and ever." 
 
 And when the comforting word *nnt:n ye are pure, 
 *was heard from the mouth of the" high priest, every heart 
 rejoiced, and was happy. At night the people returned 
 home, grateful to the Almighty, who had again received 
 them into his favor, and pardoned their sins. Alas ! at 
 present we are deprived of all this glory, for we cannot 
 offer sacrifices in any place, except the Holy Land. We 
 therefore remain the whole of the day "ABO ti^ in our 
 synagogues, praying and fasting, and imploring God's 
 
A CLASS BOOK FOR JEWISH YOUTH 99 
 
 mercy to favor us with pardon for all our past sins, and 
 to be kind to us for ever. Amen. 
 
 ^vi&Id tm is also a day for reconciliation and peace- 
 making between man and man, for no one can expect to 
 be forgiven by the Almighty, unless he be in amity and 1 
 concord with his fellow creature. Then, and then only, 
 can he hope for pardon from the Almighty. 
 
 FEAST OF TABERNACLES. 
 
 On the fifteenth day of the month Titan, commences 
 the festival of mso tabernacles. It is also called 3n 
 1^D»n the festival of gathering in the harvest, when all 
 trie wine, oil, and all the fruits were formerly housed, 
 with grateful acknowledgments to the Almighty, who 
 provides for our wants in every season of the year. 
 
 The festival of mSD is so called, because, when our 
 ancestors came out of Egypt, they journeyed forty years 
 in the desert, dwelling in booths or huts during that 
 period, until their arrival at the promised land, Canaan. 
 
 The festival of Tabernacles begins on the eve of the 
 fourteenth day of the month ^Ejn and continues alto- 
 gether nine days, in the following manner : 
 
 The first two days are held sacred, and called Holy 
 Convocations. The five middle days are called Wfrn bin. 
 
 The seventh day is called &o^ ausirhn which is es- 
 teemed more sacred than the other days of nsifcn h*\n. 
 
 The eighth day is called rms TnfrE Solemn Assembly, 
 or Conclusion Feast. 
 
 The ninth and last day is called rmn nn&B the 
 rejoicing of the law. 
 
 In the Holy Bible it is commanded, that on the 
 fifteenth day of the seventh month, shall be held the 
 feast of tabernacles unto the Lord. "And ye shall take 
 you on the first day, the boughs of goodly trees, and 
 branches of palm trees, the boughs of thick trees, and 
 willows of the brook, and ye shall rejoice before the Lord 
 your God seven days. Ye shall dwell in booths seven 
 
100 A CLASS BOOK FOR JEWISH YOCJTH 
 
 days, that your generations may know that I made the 
 children of Israel to dwell in booths, when 1 brought 
 them out of the land of Egypt, I am the Lord your 
 God." -)T, y 
 
 In commemoration of the children of Israel having 
 lived in booths in the wilderness, and in gratitude to 
 God for his goodness to our forefathers, in sheltering 
 them in the waste desert, we at this day, during the 
 seven days of ms& dwell in booths, erected for that 
 purpose, which we call Succous. It is ordered, that on 
 mso we are to take of the fruit of the beautiful tree, 
 this is the mina Citron. Branches of palm trees, which 
 we call illb. Branches of the three-leaved myrtle, 
 t^Din ; and willows of the brook, called m^3>. These 
 four kinds are used during the seven days of mso when 
 we say hhn in the synagogue, praising the Lord in honor 
 of the festival. 
 
 During the middle days called Wttfi bin we are 
 allowed to attend to business, and to follow our occu- 
 pation as our means of subsistence, restricting ourselves 
 to the performance of such things as are absolutely 
 requisite. 
 
 The seventh day is called Hffi anSBin which is kept 
 more strictly than the other days of isittn bin. On this 
 day we pray to the Almighty, that the rain from heaven 
 may tend to make the earth fruitful; at the same time 
 we thank and praise the Almighty, who has not suffered 
 the fruits of the earth to be parched for want of water. 
 
 It is customary for religious persons to employ the 
 night of am a^mn in reading the whole of the Book of 
 Deuteronomy, as also the whole of the Psalms, together 
 with prayers suitable for the occasion, hoping that we 
 may have been forgiven of the sins we may have com- 
 mitted during the past year; and supplicating the Deity, 
 in his mercy, to grant us life, peace, and happiness 
 during the new year. 
 
 The eighth day is called rm? WOT Solemn Assembly, 
 or conclusion of the feast. u On the eighth day, ye shall 
 have the feast of conclusion, and on it ye shall do no 
 
A CLASS BOOK FOR JEWISH YOUTH 101 
 
 manner of work." This day must also be kept as sacred 
 as the first days. On this day we humbly pray to God for 
 rain to cherish the produce of the earth, for the sustenance 
 of his creatures. 
 
 The ninth and the last day of the festival is called 
 rmn nnftD the Rejoicing of the Law. On this day we 
 read the last section of the Law, and then immediately 
 commence a part of the first section. We rejoice in the 
 holy law with which the Almighty has favored us, which 
 points out to us the road to happiness in this world, and 
 eternal bliss hereafter. The person who is called to the 
 reading of the last portion on this day is termed mitr^n. 
 And he who is called to the reading of the first portion 
 of Genesis, is designated fi^z^n "pn. 
 
 The Sabbath immediately following mm nnfcE is 
 known by the name of r^rama rati. 
 
 ]pn or ]wrr\D ■ 
 
 The eighth month is called \WI or inurnfr. It has 
 sometimes twenty-nine, and at other times thirty days, 
 from about the thirteenth of October to the twelfth of 
 November. 
 
 In this month three fasts are held, called ^fcri *m 
 ^ffll Monday, Thursday, and the following Monday. 
 These fasts have been ordered by our wise men to take 
 place shortly after the festival of mso* lest, during the 
 festival, we should have been occasionally unmindful of 
 our duty to God. These days have therefore been di- 
 rected to be held as fast days, on which we add the 
 prayers called mrrto supplication for forgiveness. 
 
 *™ means the second day of the week, Monday. 
 
 iBn&n the fifth day, Thursday , and tho second t WO 
 signifies the following Monday. 
 
 fe 
 
 The ninth month is called lio3> it has sometimes 
 twenty-nine, and at other times thirty days, from about 
 
102 A CLASS BOOK FOR JEWISH YOUTH 
 
 the thirteenth day of November to the eleventh of 
 December. 
 
 On the twenty-fourth day of this month, in the evening, 
 the feast of ran commences, and continues for eight 
 days. During the time of the second temple, Antiochus, 
 a tyrant of the Greek nation, cruelly oppressed the 
 Jews, not only in Palestine, but wherever they were 
 subjected to his power, irmrift Mattathias, the High 
 Priest of the family of ^Ofcrrn Hoshmounoy, together with 
 his sons, combined with others to resist this tyrant. 
 They defeated the Grecian army, and restored in the 
 Temple the holy worship of God, which had for some 
 time been forbidden by the cruel Antiochus. When the 
 temple was re-opened, and consecrated for the worship 
 of God, the oil used for the ?TYi3fc golden candlestick was 
 found to be very deficient in quantity, and scarcely 
 enough to suffice for one day's service, the Greeks hav- 
 ing defiled the greater part. This small quantity, how- 
 ever, by a miracle of the Almighty, continued to burn 
 for eight days, when fresh oil was procured. In com- 
 memoration of this we, every year, on the twenty-fourth 
 day of the month ibtt> at night, commence burning a 
 taper, or light called ran light, adding another for every 
 evening, until the conclusion of the festival; and we say 
 bin every day, praising the Lord for all the miracles 
 which he has wrought for us, and for the favors he has 
 ever bestowed on us. 
 
 The tenth month is called too which has always 
 twenty-nine days, from about the twelfth day of De- 
 cember to the ninth of January. 
 
 On the tenth day of this month is held a fast day, 
 called FQtaa rfflBSi because on this day Nebuchadnezzar, 
 king of Babylon, began the siege of Jerusalem during 
 the existence of the first temple. This event may be 
 considered the fatal beginning of all the troubles and 
 miseries that befell our nation, and in memory of this, 
 
A CLASS BOOK FOR JEWISH YOUTH 103 
 
 we, every year, on the tenth day of tinto fast, and lament 
 our loss ; and we say the prayers called mrp^a composed 
 for the occasion. 
 
 The eleventh month is called toM and has always 
 thirty days, from about the tenth day of January to 
 the eighth of February. The fifteenth day of this month 
 is celebrated as mA^ai row ©8**1 New Year's Day for 
 the trees, it being generally supposed that on this day 
 they receive fresh sap. 
 
 It is customary for the pious amongst us to assemble 
 on the eve of the fifteenth of this month, and to collect 
 various kinds of fruits, over which they pronounce a 
 blessing, and offer their praises in gratitude to the Al- 
 mighty, who so graciously regulates everything to grow 
 in its proper season, for our use and benefit. 
 
 t -: 
 
 The twelfth month is called 'VTH which has, in a regu- 
 lar year, only twenty-nine days, but in a leap year it 
 has thirty days, from about the ninth day of February 
 to the tenth day of March. 
 
 In a leap year the thirteenth month is called lira *n» 
 Second Adur, which has always twenty-nine days. 
 
 The thirteenth day of the month *na is held as a fast 
 day called 'nriDa n^Sti the fast of Esther, in commemo- 
 ration of the fast instituted by Queen Esther. If the 
 thirteenth of Adur happens to be on the Sabbath, the 
 the fast is held on the previous Thursday. 
 
 The fourteenth of Adur is a day of rejoicing called 
 t^TiS in memory of the great deliverance of our nation 
 from the cruel hands of the wicked Haman, who had 
 appointed this day for the destruction of all the Jews in 
 the kingdom of Persia, but through the agency of the 
 pious Mordecai, and Queen Esther, and by the goodness 
 and mercy of God, this day, instead of being a day of 
 sorrow to the children of Israel, became a day of joy 
 
104 A CLASS BOOK FOR JEWISH YOUTH 
 
 and thanksgiving. In the evening of the thirteenth, and 
 in the morning of the fourteenth day of Adur, the Book 
 of Esther, containing the history of Purim, is read in 
 the Synagogue, from a written roll of parchment, which 
 is called Megillo. The day is celebrated with feasting 
 and rejoicing. Also gifts are interchanged, and aims 
 are given to the poor, as is stated in the book of Esther, 
 "Ye shall make them days of feasting and rejoicings 
 sending presents one to another , and distributing gifts to 
 the poor." 
 
 The fifteenth day of Adur is called Shushan Purim. 
 This is also held as a day of feasting and merry-making, 
 but the Megillo is not read on this day. 
 
 MINOR DAY OF ATONEMENT. 
 
 The day before the New Moon, is called *pp T1&5 tr^ 
 a minor day of atonement. It is customary for the pious 
 of our nation to fast on this day, and to call themselves 
 to account for their actions during the past month. 
 
 In the afternoon of this day we attend the Synagogue, 
 to read the prayer of nrfefc somewhat earlier than usual, 
 on which occasion we say mmis supplications, suppli- 
 cating the Almighty to forgive our sins. This day is 
 therefore called a minor day of atonement. 
 
 Enn efth 
 
 NEW MOON, OR FIRST DAY OF THE MONTH. 
 
 The first day of the month is called (as above) New 
 Moon, the first day of every month being reckoned by 
 the New Moon. In ancient times, among the Israelites, 
 the appearance of the New Moon was announced by the 
 blowing of trumpets, and the offering of a special sacri- 
 fice; as described in the Holy Bible, in the tenth chapter 
 of the Book of Numbers. "Also, in the day of your 
 gladness, and in your solemn days, and in the beginnings 
 of your months, ye shall blow with the trumpets over 
 
A CLASS BOOK FOR JEWISH YOUTH 105 
 
 your burnt offerings, and over the sacrifices of your peace- 
 offerings, that they may be to you for a memorial before 
 your God. 55 
 
 On this day we add the Psalms called bbn in our 
 morning prayers, to praise and glorify the Almighty for 
 his goodness to us at all times, and at all seasons. 
 
 It sometimes occurs that the months have two days, 
 celebrated as the festival of the New Moon. On these 
 occasions the same order of prayers is observed as when 
 there is but one day. 
 
 ntLtshs ysm 
 
 There are four Sabbaths previously to the festival of 
 Passover, which are more particularly distinguished than 
 the rest, and are known by the name of m^nzna 3>:na as 
 follows : 
 
 • J t : - :- 
 
 The l*ast Sabbath in the month EM is called h»^b 
 S^bpE . On this day we read that portion of the rmn 
 describing the payment by the children of Israel, of 
 their half shekels, which were small silver coins, collected 
 during the existence of the Temple, for the purchase of 
 the daily sacrifices, which were offered up to the Lord, 
 as an atonement for sin. It was, therefore, directed 
 that the rich and the poor should give equal portions. 
 And, as in the present day, the shekels cannot be applied 
 to the purchasing of sacrifices, sums in lieu thereof are 
 collected and given to the poor. This is what is under- 
 stood by giving that which is commonly called marpa 
 ipran on the night of t^TiB before the reading of the tiblft. 
 
 niDj ncsns 
 
 The rata before the feast of ta^is is called TDT nans. 
 On this Sabbath we read that portion of the rmn wherein 
 it is commanded, that the memorial of p5&* Amalek 
 
106 A CLASS BOOK FOR JEWISH YOUTH 
 
 should be blotted out. Haman, who was desirous of 
 destroying the whole Jewish race, was descended from 
 Amalek, and therefore, on this Sabbath, we read the 
 chapter relating to the command before referred to ; and 
 from this circumstance this Sabbath is called *iOT rims. 
 
 tt - :- 
 
 The third KHD in the month *na is called rftfc trans. 
 On this day is read the chapter in the Bible relating to 
 the offering of the fittia ms Red Heifer, the ashes of 
 which were made use of to purify the unclean. This 
 chapter was formerly read, in order to remind the people 
 to prepare themselves, so that they might be enabled to 
 keep the feast of Passover. 
 
 The people who lived at a distance from Jerusalem, 
 began to set out on their journey on the first day of the 
 month Neson, so that they might arrive in due time ; 
 and all those who were unclean from touchiug a dead 
 body were obliged to be sprinkled with water on the 
 third day, as also on the seventh day, otherwise they 
 could not enter the holy Temple. 
 
 In memory of this, we read the chapter above named, 
 on this Sabbath, and it is therefore called m& trans. 
 
 tf -jinn riKhB 
 
 The first Sabbath in the month p^a is called trans 
 TDTinn this occurs sometimes on the day of the New 
 .Moon. On this day we read the chapter in Exodus, 
 which contains the commandment of the Almighty that 
 the month of Neson should be the beginning of the 
 months of the year ; as also an account of the manner 
 in which the Paschal Lamb was to be offered. This 
 chapter is read on this day, in order to remind the 
 people to prepare themselves for the festival of Passover 
 then approaching. This day is therefore known by the 
 name of irmnn trans. 
 
A CLASS BOOK FOR JEWISH YOUTH 107 
 
 • t : t 
 
 The three festivals — the Passover, the Pentecost, 
 and the Tabernacles, are called &-&31 WjtfP, because on 
 these festivals, it was customary for all the Israelites 
 to repair to Jerusalem, there to offer sacrifices to God, 
 and praise the Lord for his kindness. These visits to 
 Jerusalem were intended to excite the people to virtue 
 and religion. 
 
 On the second day of the festival of Tabernacles, it 
 was usual for the king, or the chief of the nation, to read 
 a portion of the Pentateuch to the people, to give them 
 religious instruction, and to exhort them to fear the 
 Eternal their God, and to observe all the words of his 
 holy law which was given as an inheritance to the sons 
 of Israel. 
 
 All the Festivals, except the Day of Atonement, differ 
 from the Sabbath in this respect. On mto tm we are 
 allowed to kindle fire, to cook, and bake all our food, 
 and do everything which may be required in preparing 
 our food, as we read in the Bible: 
 
 "No labor shall be done on the holy days, but what- 
 soever serves as food for man, this alone may be done 
 for you." 
 
 THE HOLY LAW, COMMONLY NAMED 
 
 rrtin ran rwari 
 
 t •• : t • -: 
 
 PENTATEUCH, OR FIVE BOOKS OF MOSES, 
 
 It is divided into five books, the name of each book 
 is taken from the first word with which such book 
 commences. 
 
 1- rVttf&CQ genesis 3. ntot^ exodus 
 
 2. fcOp'H LEVITICUS 4. TSIBS NUMBERS 
 
 t) : — t : • - 
 
 5- D'HD^I DEUTERONOMY. 
 • t : 
 
108 A CLASS BOOK FOR JEWISH YOUTH 
 
 GENESIS. 
 
 This book is called Genesis. It signifies Generations, 
 because it contains the history of the Creation of the 
 World ; of the first ages of mankind ; the account of the 
 flood ; as also the history of the lives of the Patriarchs, 
 from the beginning of the world to the death of Joseph. 
 
 EXODUS. 
 
 The word Exodus signifies a going out, or departing 
 from one place to another. This book contains a full 
 account of the slavery of the Israelites in Egypt, the 
 plagues inflicted on Pharaoh and his people, for their 
 disobedience to the command of God, and the final 
 release of the Israelites from Egypt. It relates also the 
 journeying of the Israelites through the wilderness, and 
 how they were fed with the p Manna, which the Al- 
 mighty caused to rain from Heaven. This book describes 
 also, how the Almighty vouchsafed to appear on Mount 
 Sinai, and delivered to all the people the Ten Command- 
 ments. It also contains a description of the Tabernacle, 
 and all its furniture, which were devoted to God's holy 
 service. 
 
 t): — 
 LEVITICUS. 
 
 The Book of Leviticus is so called, because it com- 
 prises all the duties of the Priests and the Levites, 
 together with a description of the sacrifices and offerings 
 that were to be under the direction of that holy order of 
 men, who were of the tribe of Levi. 
 
 It contains also a series of religious and moral laws, 
 pointing out the duties man owes to his God, to himself, 
 and to his fellow-creature ; this is followed by the history 
 of all the festivals. 
 
A CLASS BOOK FOR JEWISH YOUTH 109 
 
 t : • - 
 
 NUMBERS. 
 
 This book is called Numbers because it describes the 
 numbering of the people in the wilderness ; the history 
 of the spies sent by Moses to search the land ; the 
 rebellion of Korah and his party ; the history of the 
 travels of the Israelites till their arrival at the promised 
 land; as also the appointment of Joshua as captain of 
 the army under the immediate direction of Moses. 
 
 • t : 
 
 DEUTERONOMY. 
 
 The fifth and last book of the Pentateuch is called 
 Deuteronomy, which signifies a repetition, because this 
 book recapitulates all the principal laws, and a great 
 portion of the history contained in the previous four 
 volumes. This book was recited by Moses himself to 
 the Israelites a short time before his death. 
 
 The concluding chapter relates the death of Moses, 
 and how he was buried by the hand of God himself. 
 Thus the five books of Moses contain the history of the 
 Creation of the World, and also the history of our nation 
 to the death of W2*\ fiffifc Moses, our legislator. 
 
 The Pentateuch is divided into fifty-two portions 
 called mTTO for the fifty-two weeks in the year. One 
 of these portions is read every Sabbath till the whole 
 Pentateuch is finished. 
 
 Each part is again subdivided into seven rmims chap- 
 ters which are read in the synagogue to seven persons, 
 who are called to the law for that purpose. This is 
 what is generally understood by the term JTYinn n&^p 
 the reading of the law. 
 
 The portion of the day being finished, the eighth per- 
 son is called to read a portion of the Prophets called 
 mts&n conclusion. 
 
 10 
 
110 A CLASS BOOK FOR JEWISH YOUTH 
 
 Mondays and Thursdays are also called among us 
 days for reading the law. On these days, as also on 
 MM Sabbath to nmft afternoon service, we read the 
 first chapter of the portion intended to be read on the 
 following Sabbath. Moses, our law-giver, and the pro- 
 phets who succeeded him, directed that a portion of the 
 law should be read on these days, so that the people 
 might not be three days without reading in the Law of 
 God. 
 
 mBsn 
 
 tt ; - 
 
 CONCLUSION. 
 
 The event which gave rise to the reading of the tTttasn 
 or portion of the Prophets is as follows : 
 
 After Antiochus Epiphanes had smitten the Egypt- 
 ians, he made war with Israel in Jerusalem, used the 
 people very cruelly, and polluted the Holy Temple. He 
 then gave orders to destroy all the books belonging to 
 the Israelites, and prohibiting the reading of the weekly 
 portions of the law on the Sabbath. 
 
 At this time, the people selected certain chapters in 
 the Books of the Prophets, which corresponded, as nearly 
 as possible, with the text of the weekly portion of the 
 Pentateuch. These chapters were read instead of 
 the portion of the iTVin. This practice was continued 
 until the time of Judas Maccabees, who, assisted by his 
 party, conquered the cruel Antiochus. After this con- 
 quest, the reading of the weekly portions of the rmri was 
 resumed. 
 
 In commemoration of this event, we continue, at this 
 day, to read the portion of the Prophets on every Sabbath 
 and Festivals, after the reading of the Law. This is 
 therefore called mttsn Conclusion. 
 
 In obedience to the command of the Almighty, as 
 
A CLASS BOOK FOR JEWISH YOUTH 111 
 
 contained in the fifteenth chapter of the Book of Num- 
 bers, every male of the Jewish nation must wear a gar- 
 ment made with four corners, having fringes fixed at 
 each corner. These fringes are called fi^S or, me- 
 morial fringes ; and the garment upon which they are 
 placed is termed m&35 3>ma from its having four corners. 
 
 In the synagogue, during the morning prayers, a scarf, 
 with fringes attached to it, is worn, which is called tt*6t3 
 scarf, or veil. 
 
 These n^X memorial fringes typically point out the 
 six hundred and thirteen precepts contained in the volume 
 of the Sacred Law. They are also intended to remind 
 us of the goodness of the Almighty in having delivered 
 our forefathers from the slavery of Egypt, which may 
 be considered as the commencement of our being formed 
 into a nation; and, therefore if, when repeating the 
 following chapter, and when looking at these memorial 
 fringes, we duly reflect on the salutary lessons they teach 
 us, and minutely consider their importance, we shall then 
 be induced to act with temperance on all occasions ; with 
 fortitude under affliction ; and finally, prudence and 
 justice will govern all our actions. 
 
 a And the Lord spake unto Moses, saying, 
 
 "Speak unto the children of Israel, and bid them that 
 they make them fringes on the borders of their garments 
 throughout their generations; and that they put upon 
 the fringe of the borders a ribband of blue. 
 
 "And it shall be unto you for a fringe, that ye may 
 look upon it, and remember all the Commandments of 
 the Lord, and do them ; and that ye seek not after your 
 own heart, and your own eyes, after which ye used to 
 turn. 
 
 "That ye may remember, and do all my Commands 
 ments, and be holy unto your God. 
 
 "I am the Lord your God, who brought you out of the 
 land of Egypt, to be your God : I am the Lord your 
 God." — Numbers xv. 37. 
 
112 A CLASS BOOK FOR JEWISH YOUTH 
 
 ffilQ 
 
 PHYLACTERIES. 
 
 We are commanded in our Holy Law, "And thou 
 shalt bind them for a sign upon thine hand, and they shall 
 be as frontlets between thine eyes." 
 
 There are, therefore, two *pS&n the one is called 
 *jh ^ yij&r) which we bind upon the hand ; and the other 
 is called izr&n bin pisn which is worn on the forehead. 
 
 The Tephillin contain four sections of the Pentateuch, 
 which relate the redemption of the Israelites from Egypt. 
 
 Every boy, at the age of thirteen, commences to make 
 use of the Tephillin, which must be worn at least during 
 the time of the morning prayers. The ordinance of the 
 Tephillin, is one of the signs of the covenant, existing 
 between the Almighty and ourselves, that we may con- 
 tinually bear in mind the miracles which God wrought 
 for our forefathers, when He brought them forth from 
 Egypt, where they had been so cruelly treated by the 
 Egyptians; as described in the Holy Bible. 
 
 On the Sabbath and the Festivals, the Tephillin are 
 not used. The Sabbath and festivals being devoted to 
 the service of the Lord, are considered as a sign of the 
 covenant, between God and his people. The Tephillin, 
 therefore, being also a sign of the covenant, are, on these 
 occasions, dispensed with, for, whoever religiously keeps 
 the Sabbath, acknowledges the Almighty to have created 
 the world in six days, and to have rested on the seventh 
 day. The same rule is observed with regard to the 
 festivals. 
 
 Each of the Tephillin contain the four following sections 
 of the Pentateuch. 
 
 First, from the fourth verse to the tenth verse of the 
 sixth chapter of the Deuteronomy. 
 
 Second, from the thirteenth verse to the end of the 
 twenty-first verse of the eleventh chapter of Deuteronomy. 
 
 Third, from the first verse to the tenth verse of the 
 thirteenth chapter of Exodus. 
 
A CLASS BOOK FOR JEWISH YOUTH 113 
 
 Fourth, from the eleventh verse to the end of the 
 sixteenth verse of the aforenamed chapter. 
 
 FIRST. 
 
 Hear, Israel, the Lord our God is one God. And 
 thou shalt love the Lord thy God with all thine heart, 
 and with all thy soul, and with all thy might. And 
 these words, which I command thee this day, shall be in 
 thine heart. And thou shalt teach them diligently unto 
 thy children, and shalt talk of them when thou sittest 
 in thine house, and when thou walkest by the way, and 
 when thou liest down, and when thou risest up. And 
 thou shalt bind them for a sign upon thine hand, and 
 they shall be as frontlets between thine eyes. And thou 
 shalt write them upon the door-posts of thy house, and 
 upon thy gates. 
 
 SECOND. 
 
 And it shall come to pass, if ye shall hearken dili- 
 gently unto my commandments, which I command you 
 this day, to love the Lord your God, and to serve him 
 with all your heart, and with all your soul, 
 
 That I will give you the rain of your land in its due 
 season — the first rain and the latter rain — that thou 
 mayest gather in thy corn, and thy wine, and thine oil. 
 And I will send grass in thy field for thy cattle, that 
 thou mayest eat and be full. 
 
 Take heed to yourselves, that your heart be not 
 deceived, and ye turn aside, and serve other gods, and 
 worship them. And then the wrath of the Lord will be 
 kindled against you, and he shut up the heaven, that 
 there be no rain, and that the land yield not her fruit ; 
 and lest ye perish quickly from off the good land which 
 the Lord giveth you. Therefore, ye shall lay up these 
 my words in your heart, and in your soul, and bind 
 them for a sign upon your hand, that they may be as 
 frontlets between your eyes. 
 
 And ye shall teach them unto your children, speak- 
 ing of them when thou sittest in thine house, and when 
 
114 A CLASS BOOK FOR JEWISH YOUTH 
 
 thou walkest by the way, when thou liest down, and 
 when thou risest up. And thou shalt write them upon 
 the door-posts of thine house, and upon thy gates. That 
 your days may be multiplied, and the days of your 
 children, in the land which the Lord sware unto your 
 fathers to give them, as the days of heaven upon the 
 earth. 
 
 THIRD. 
 
 And the Lord spoke unto Moses, saying : 
 
 Sanctify unto me all the first born among the children 
 of Israel, both of man and of beast ; it is mine. And 
 Moses said unto the people, Remember this day, in 
 which ye came out from Egypt out of the house of 
 bondage ; for by strength of hand the Lord brought you 
 out from this place; there shall no leavened bread be 
 eaten. This day came ye out, in the month of Abib. 
 And it shall be when the Lord shall bring thee into the 
 land of the Canaanites, and the Hittites, and the Amor- 
 ites, and the Hivites, and the Jebusites, which he sware 
 unto thy fathers to give thee, a land flowing with milk 
 and honey, that thou shalt keep this service in this 
 month. Seven days thou shalt eat unleavened bread, 
 and on the seventh day shall be a feast to the Lord. 
 Unleavened bread shall be eaten seven days, and there 
 shall no leavened bread be seen with thee, neither shall 
 there be leaven seen with thee in all thy quarters. 
 
 And thou shalt shew thy son in that day, saying, 
 This is done because of that, which the Lord did unto 
 me when 1 came forth out of Egypt. 
 
 And it shall be for a sign unto thee upon thine hand, 
 and for a memorial between thine eyes, that the Lord's 
 law may be in thy mouth ; for with a strong hand hath 
 the Lord brought thee out of Egypt. Thou shalt there- 
 fore keep this ordinance in its season from year to year. 
 
 FOURTH. 
 
 And it shall be, when the Lord shall bring thee into 
 the land of the Canaanites, as he sware unto thee, and 
 to thy fathers, and shall give it to thee ; 
 
A CLASS BOOK FOR JEWISH YOUTH 115 
 
 That thou shalt set apart unto the Lord every first- 
 born which thou hast ; the males shall be the Lord's. 
 And every first-born of an ass thou shalt redeem with a 
 lamb, and if thou wilt not redeem it, then thou shalt 
 break its neck, and all the first-born of man among thy 
 children thou shalt redeem. 
 
 And it shall he when thy son asketh thee in time to 
 come, saying, what is this? that thou shalt say unto 
 him, By strength of hand the Lord brought us out of 
 Egypt, from the house of bondage. 
 
 And it came to pass, when Pharaoh would hardly let 
 us go, that the Lord slew all the first-born in the land 
 of Egypt, both the first-born of man, and the first-born 
 of beast; therefore I sacrifice unto the Lord every male ; 
 but all the first-born of my children I redeem. And it 
 shall be for a token upon thine hand, and for frontlets 
 between thine eyes, for by strength of hand, the Lord 
 brought us forth out of Egypt. 
 
 nnto 
 
 t : 
 
 We are commanded in our Holy Law, "And thou 
 shalt write them upon the door-posts of thine house, and 
 upon thy gates." 
 
 The following two portions of the Pentateuch, contain- 
 ing this commandment, are written in Hebrew, on parch- 
 ment, and the word ^TO signifying Almighty, is written 
 on the outside of the parchment. The manuscript is 
 placed either in a piece of lead or tin, and fastened on 
 the post of every door in the house, and it is therefore 
 called Mezuzoh, which signifies "a door post." The 
 word ^izj only is seen ; it is so placed that every time 
 we go in and out of our doors, it may be in our presence; 
 and that, when seriously looking at this word, which is 
 the name of the Great and Good God, we may be induced 
 to reflect on his kindness and grace toward us at all 
 times, and at all seasons. And such reflection will not 
 fail to call to our minds the necessity of constantly 
 
116 A CLASS BOOK FOR JEWISH YOUTH 
 
 putting our trust in the mercy of God ; for the safety 
 of our houses and our property entirely depends on the 
 protection of the Almighty, who is the guardian of all 
 those who look up to him for help, in time of need. 
 
 Let us, therefore, whenever we enter our houses, look 
 up to the ineffable name of the Deity so conspicuously 
 placed before our eyes, and contemplate his works. 
 And we shall thus be led to admire, to love, and to 
 venerate his holy name ; and eventually deserve a 
 continuance of his divine favor. Amen. 
 
 FIRST. 
 
 Hear, O Israel, the Lord our God is one God. And 
 thou shalt love the Lord, thy God, with all thine heart, 
 and with all thy soul, and with all thy might. And 
 these w r ords, which I command thee this day, shall be 
 in thine heart. And thou shalt teach them diligently 
 unto thy children, and shalt talk of them when thou 
 sittest in thine house, and when thou walkest by the 
 way, and when thou liest down, and when thou risest up. 
 And thou shalt bind them for a sign upon thine hand, 
 and they shall be as frontlets between thine eyes. And 
 thou shalt write them upon the door posts of thine house, 
 and upon thy gates. 
 
 SECOND. 
 
 And it shall come to pass, if ye shall hearken dili- 
 gently unto my commandments, which I command you 
 this day, to love the Lord your God, and to serve him 
 with all your heart, and with all your soul, 
 
 That I will give you the rain of your land in its due 
 season — the first rain and the latter rain, — that thou 
 mayest gather in thy corn, and thy wine, and thine oil. 
 And I will send grass in thy field for thy cattle, that 
 thou mayest eat, and be full. 
 
 Take heed to yourselves, that your heart be not 
 deceived, and ye turn aside, and serve other gods, and 
 worship them. And then the wrath of the Lord will be 
 kindled against you ; and he shut up the Heaven, that 
 there be no rain ; and that the land yield not her fruit ; 
 
A CLASS BOOK FOR JEWISH YOUTH * 117 
 
 and lest ye perish quickly off the good land which the 
 Lord giveth you. Therefore, ye shall lay up these my 
 words in your heart, and in your soul, and bind them 
 for a sign upon your hand, that they may be as frontlets 
 between your eyes. 
 
 And ye shall teach them unto your children, speaking 
 of them when thou sittest in thine house, and when thou 
 walkest by the way, when thou liest down, and when 
 thou risest up. And thou shalt write them upon the 
 door-posts of thine house, and upon thy gates, that your 
 days may be multiplied, and the days of your children, 
 in the land which the Lord sware unto your fathers to 
 give them, as the days of Heaven upon the earth. 
 
 A TREATISE ON THE CHAPTER OF 
 •• t : • - : 
 
 This chapter is directed by our wise men (who com- 
 posed our excellent prayers) to be devoutly uttered three 
 times a day, viz. : morning, evening, and at night, 
 previously to retiring to rest. 
 
 Our wise men particularly exhort us to read this 
 chapter distinctly, that is to say, to utter it in a 
 manner so that we may hear our own words ; that we 
 may feel the force of them, and thus be led to attend to 
 the useful lessons they teach us ; in truth, there is no 
 prayer more important than this ; and it is, therefore, 
 one of the first lessons taught in earliest age to our 
 children, with a view of indelibly fixing it in the mind 
 of every child, so that its impression may gradually 
 grow up with it, never to be forgotten. 
 
 This chapter was addressed to our forefathers, the 
 children of Israel, by the divine law-giver, Moses, a 
 short time previously to his death. It is founded on the 
 principles deducible from the first of the Decalogue, or 
 Ten Commandments, which teaches us that the Great 
 and Almighty God, who brought our forefathers out of 
 the land of Egypt, and who revealed himself on Mount 
 
118 A CLASS BOOK FOR JEWISH YOUTH 
 
 Sinai, and declared himself to be Israel's God, is the 
 only Being whom we are to worship and adore ; and as 
 the proper idea of the existence of God, and of our duty 
 towards him is the foundation of true religion, the earnest 
 belief in which leads us to perfect happiness, Moses, our 
 legislator, begins to address his people as follws : Hear, 
 O Israel, or rather, attend and take notice, and reflect 
 on that, which I am about to say to you : The Lord our 
 God, the Great and Almighty Power, who has wrought 
 so many miracles for us and w T ho has vouchsafed to ma- 
 nifest himself on Mount Sinai, to instruct us, and favor 
 us with the best of all gifts — his holy law. 
 
 The Lord is one God ; there is none like him. He 
 is one in his nature. He is the only Unit. There is 
 not, there cannot be any other, for there cannot possibly 
 be but one Creator of the Universe, which is perfect and 
 complete in all its parts. And this God, who daily 
 sheds his blessings on all his creatures, is a Being whom 
 we must adore,; revere, and love most earnestly and 
 sincerely, with all our heart. We must devote our- 
 selves to his service, with all our soul. We must spare 
 no trouble nor expense in the performance of our duty 
 towards him, we must do it with all our might and all 
 our power. 
 
 We must love the Lord, our God, as dearly in our 
 hearts, as we are capable of loving ourselves, or any 
 one that is dear to us. We must love him with all our 
 soul, that we must even sacrifice our existence, rather 
 than forsake our God, or our religion. We must love 
 him with all our power, and with all our means, and 
 suffer no expense nor trouble to prevent us from fulfilling 
 our duty towards him, in obeying all that he has com- 
 manded us. In truth, we are bound to do all this^ in 
 gratitude for God's daily favors unto us. 
 
 Thus continues Moses, Let the words I now say to 
 you make a proper impression on your hearts. Teach 
 them repeatedly to your children, when thou sittest in 
 thine house, and when thou walkest by the way, when 
 thou liest down, and when thou risest up, signifying at 
 
A CLASS BOOK FOR JEWISH YOUTH 119 
 
 all times and at all seasons ; for there is no action in 
 life which does not give occasion to call to our minds the 
 goodness of God. Every motion of our body shows the 
 wonderful fabric with which the Creator has formed us ; 
 and therefore every action through life should be guided 
 by that reason which distinguishes man from the brute 
 creation. If, then, we reflect on all this, we never can 
 forget the goodness of the Almighty God, and conse- 
 quently never neglect our duty towards him. With this 
 impression, Moses, our legislator, exhorts us, "Bind 
 these sentiments as a sign upon your arm, and let them 
 crown your heads." All our wise arrangements and 
 contrivances to make ourselves comfortable in this world, 
 we owe to that knowledge with which the Almighty has 
 blessed us. We daily see the happy effects of it, and 
 therefore we ought always to bear it in mind when Ave 
 enter our houses and our dwellings ; and therefore s&y$ 
 Moses, "And thou shalt write them upon the door-posts 
 of thine house, and upon thy gates. 
 
 If we look around us on entering our houses, we can- 
 not fail to be impressed with the fact that the safety of 
 our house entirely depends on the will of God ! that all 
 human inventions may fail! that our house may fall 
 about our ears ! that a storm may destroy it ! lightning 
 may burn it ! or a flood of waters may wash it away. 
 
 A little serious consideration will bring this home to 
 our thoughts ; and we shall thus be induced to bend our 
 soul in gratitude to the Almighty God, who continually 
 bestows gracious favours on all his creatures. 
 
 Our wise men (of blessed memory) whose lives were 
 devoted to the spiritual welfare of their nation, have, 
 for our guidance, explained the latter part of this chapter 
 in a manner, that we may, by an external evidence, show 
 our obedience and sense of its meaning. And thou shalt 
 bind them for a sign upon thine hand, and as frontlets 
 between thine eyes, signifies the y^Dtl Phy-lac-ie-ries, 
 which are directed to be placed on the arm and on the 
 forehead; and more particularly on the left arm, it 
 being nearest the heart, so that the heart and mind, 
 
120 A CLASS BOOK FOR JEWISH YOUTH 
 
 being so nearly allied to each other, may be conjointly 
 employed in time of prayer, to consider the purposes for 
 which the Tephillin are used, and contemplate the 
 excellent lessons we are taught by them, viz. : the ado- 
 ration and worship of the Divine Creator. 
 
 Our sages, who have made this ordinance so clear to 
 our understanding, and have instituted it as an im- 
 pressive custom, have, at the same time, pointed out for 
 our encouragment, the beneficial results from a regular 
 observance of the same. 
 
 Like most of the aphorisms of our wise men which are 
 veiled in allegory, the literal meaning of the expressions 
 used by them on this occasion, would convey but a very 
 faint idea of the bounteous reward they have attached 
 to the observance of the Tephillin; but by a little 
 reflection we shall be enabled to trace the beautifully 
 simple, yet elegant and sublime exhortations to religion 
 and morality contained in most of their aphorisms. 
 
 Thus say the wise men : — He who regularly puts on 
 these y^lMi is certain of enjoying a future state; no 
 punishment hereafter can await him ; and all his sins 
 are pardoned. 
 
 So bounteous a reward for the observance of apparently 
 so trifling a custom is sufficient to induce the most callous 
 amongst us, regularly and rigidly to observe this ordi- 
 nance. This is not to be taken in its literal sense ! It 
 is not to be supposed that the mere act of putting on 
 the Tephillin will ensure us the promised blessings ; 
 certainly not. But if, at the time we put on these 
 Tephillin, we seriously reflect on our duty to our God; 
 if we minutely observe the wholesome lessons they teach 
 us, and guide our conduct accordingly ; if we devoutly 
 turn our thoughts to the subject, and we are religiously 
 excited to the performance of all these acts which are 
 pointed out for our good, we shall naturally be virtuous 
 and truly religious. And he who is truly religious is 
 certainly deserving of all the bliss and happiness destined 
 for human creatures to enjoy. 
 
A CLASS BOOK FOR JEWISH YOUTH 121 
 
 And thus it is that our religious feelings are carried 
 onward to the very last moments of our existence. 
 
 This chapter bairc^ Pnw is likewise the last expres- 
 sion of the dying Israelite, who, at the moment of death, 
 (if capable), emphatically utters it himself, or at least 
 closes his career in this transitory scene, with the im- 
 pression made by its being said by his surrounding 
 friends. 
 
 Happy is that man who departs this world with such 
 sentiments, acknowledging the Supreme God in the hour 
 of death ; and still happier must that man be whose 
 whole life has been guided by such devotion, and who 
 has always been impressed with the conviction that 
 
 t v t: •• v: t: 
 
 The Eternal, our God, the Eternal is one. 
 
 IKft 
 
 PROPER, OR FIT FOR USE. 
 
 Every Israelite is particularly exhorted in the law of 
 Moses, to be cleanly in his person, and in his food ; and 
 for his guidance, laws are laid down pointing out what 
 description of animals may be eaten, and those which 
 may not be eaten. We are particularly forbidden to 
 eat of any animal that does not chew the cud, and like- 
 wise part the hoof. 
 
 Respecting fish, we must not eat any but such that 
 have both fins and scales ; and therefore all shell fish 
 axe prohibited. 
 
 Considering the different kinds of fowls and birds j 
 all those that are unclean, are specifically detailed in the 
 Bible, in the thirteenth chapter of the Book of Leviticus ; 
 and, therefore, all those that are not mentioned, are 
 deemed clean and fit to be eaten. We are not allowed 
 to eat of any animal that dies of itself. 
 
 All animals used for food, must be killed by one of 
 our own nation, who is appointed by the congregation 
 for that purpose. He is called the tar™ or killer. 
 11 
 
122 A CLASS BOOK FOR JEWISH YOUTH 
 
 After the animal is killed, it is carefully examined 
 as to whether it might have been afflicted with any 
 disease ; if so, it mu.-t not be eaten. We are strictly 
 forbidden to eat any blood ; for the life of animals con- 
 sists in the blood, and it is considered unnatural to eat 
 that, which contains life. In order, therefore, strictly 
 to observe this commandment, ail possible precaution is 
 taken to extract every particle of blood from the meat. 
 
 The cleansing of meat from blood is understood by 
 the term *nz)D, which signifies fit and proper to be eaten. 
 The word flS-fl? is made use of to signify, that it is not 
 fit to be eaten. The term ns^to is not strictly correct^ 
 it should be lioa forbidden. The word rtETJ literally 
 means that which is torn in pieces by a ferocious animal. 
 
 We are also forbidden to eat of the hind quarters of 
 any animal, in accordance with the ordinance laid down 
 in the Book of Genesis, at the time our forefather Jacob 
 wrestled with the angel. 
 
 "Therefore, the children of Israel eat not the sinew 
 which shrank, which is upon the hollow of the thigh, 
 unto this day. 55 
 
 We are commanded in our holy law, "thou shalt not 
 seethe a kid in its mother 5 s milk, 55 from which is 
 deduced, that we must not eat izr.z "tea meat and butter, 
 at one and the same time. In order properly to obey this 
 commandment, we accustom ourselves to wait a certain 
 period after having eaten meat, before we eat butter. 
 
 ni:oN 
 
 MOURNING FOR THE DEAD. 
 
 Our Rabbins, of blessed memory, have laid down certain 
 rules by which we should regulate our conduct on the 
 demise of eight of our nearest relations, viz. : father, 
 mother, brother, sister, son, daughter, husband or wife. 
 fittn mb. Conducting the dead to the grave, is in- 
 stituted by our wise men as an important duty ; not 
 only from respect to the dead, but as a lesson to the 
 
A CLASS BOOK FOR JEWISH YOUTH 123 
 
 living; that man should, at all times, consider that he 
 is but an humble mortal, and that he is accountable for 
 all his actions through life. 
 
 Previous to the mb funeral, a rent is made in one of 
 our garments as a token of grief. This ceremony is of 
 very ancient date; it is mentioned in the Holy Scripture 
 to have taken place in the time of the Patriarch Jacob, 
 who rent his clothes, and mourned for his son Joseph, 
 who was supposed to have been torn in pieces by a wild 
 beast. 
 
 This rent in the garment is called R^hf*. 
 
 As soon as the funeral is ended, the days of mourning 
 commence, which continue seven days; these seven 
 days of mourning are called POT©. During this time 
 the mourners do not quit their houses, nor attend to any 
 business. The mourners are daily visited by their friends 
 who come to condole with them on their bereavement. 
 
 This ceremony of n9M is supposed to take its origin 
 from the death of Jacob, whose children mourned for 
 him seven days at the threshing-floor of Atad, as stated 
 in Genesis, chapter fifty. 
 
 Every morning and evening during the HMffl prayers 
 are said at the house of the mourner with ys&; 
 
 *p3?a signifies the meeting of ten persons, or more, at 
 one time to say prayers. 
 
 During thirty days from the funeral we must not 
 shave, or indulge ourselves in any of those enjoyments 
 to which we are accustomed on ordinary occasions. 
 These thirty days are called D"»iabi. 
 
 The observance of the tPioitai takes its rise from the 
 death of Moses, our law-giver, for whom the children 
 of Israel mourned during thirty days. 
 
 On the death of a parent the tairobE must be kept 
 thirty-one days. 
 
 During eleven months succeeding the death of a 
 parent, every male child is enjoined to attend the syna- 
 gogue regularly morning and evening, and to say the 
 prayer called E'Hp which is an ejaculatory praise to the 
 
124 A CLASS BOOK FOR JEWISH YOUTH 
 
 Almighty, composed for our use by the sages of blessed 
 memory. 
 
 The mourning for a parent continues twelve months, 
 but the imp is said only during eleven months. 
 
 Every year on the same day of the month, that a 
 parent had died, the orphan repeats this Kaddish, as 
 when he was an 3-a mourner. This day is generally 
 known amongst us by the name of Jahrzeit, which is a 
 German idiom for the anniversary of the death of a parent. 
 
 Persons who visit the mourners, during the week of 
 the nates , say the following on retiring from the room : 
 
 o^tfrm ri?s ^un -mi ay dDBM any Won 
 
 "May the Almighty comfort ye with the rest of the 
 mourners of Zion and Jerusalem." 
 
 TRANSLATION OF THE E*Hp AS SAID BY ORPHANS 
 DURING ELEVEN MONTHS AFTER THE DEATH OF A 
 PARENT. 
 
 May his great name be exalted and sanctified accord- 
 ing to his will, in the world which he has created. May 
 he establish his kingdom in your lifetime, and in your 
 days, and in the lifetime of the whole house of Israel 
 speedily, and in a short time, and say ye, Amen. 
 
 May his great name be praised for ever and ever. 
 Praised, glorified, exalted, magnified, honored, and 
 greatly adored be his holy name ; blessed be he, far 
 above all blessings, hymns, praises, and expressions of 
 consolation, that are repeated throughout the world; 
 and say ye, Amen. 
 
 May the fullness of peace from Heaven, with life, be 
 granted to us and all Israel; and say ye, Amen. 
 
 He who maketh peace in the high Heavens ; he will 
 bestow peace upon us and all Israel ; and say ye, Amen. 
 
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