A MANUAL OF JUDAISM.
 
 LGNDON 
 
 PniNTF.n BY JOHJf WERTHEIMF.R, 
 
 LEMAJi STREET.
 
 ^ /:^,#M^ 
 
 MANUAL OF JUDAISM, 
 
 IN A CONVERSATION BETWEEN A RABBI AND 
 HIS PUPIL; 
 
 AN INTRODUCTION INTO THE KNOWLEDGE OF 
 
 THE PRINCIPLES OF THE JEWISH FAITH; 
 
 FOR THE USE OF THE JUVENILE 
 
 MEMBERS OF THAT 
 
 PERSUASION. 
 
 By JOSHUA VAN OVEX, Esq. 
 
 M. R. C. S. L. 
 
 LONDON: 
 
 PRINTED BY J. WERTIIEIMER, LEMAN STREET, GOODMAN' 
 
 FIELDS; AND SOLD AT THE JEWs' FREE SCHOOL, 
 
 BELL LANE, FOR THE BENEFIT OF THAT 
 
 INSTITUTION. 
 
 A.M. 551)5-1835.
 
 To Mr. and Mrs. de ROTHSCHILD. 
 
 In heaven affianced, and on earth united, your 
 kindred souls have made Charity your occupa- 
 tion, and Benevolence your delight. To you, Sir, 
 whose family name resounds throughout the con- 
 tinent in tones of liational gratitude for princely 
 munificence; to you. Madam, — -vvho, inheriting 
 the warm philanthropic feeling of your esteemed 
 Father, are following the same impulse with in- 
 creased earnestness and delicate dispensation ,- 
 and conjointly to you both, — who so unostenta- 
 tiously and generously have, year after year, 
 secretly provided for, and publicly patronised, the 
 Jews' Free School — this attempt to aid your 
 transcendant efforts and promote the spread of 
 knowledge in the principles of our holy religion, 
 is most respectfully inscribed by 
 
 Your admirer 
 
 And very humble Servant, 
 
 THE AUTHOR. 
 
 21.14338
 
 PREFACE. 
 
 To Parents and Guardians. 
 
 Of all the duties incumbent on man in so- 
 ciety, there is not any so important, so exciting, 
 and so interesting, as the education of chil- 
 dren; from birth to adolescence its progress 
 exhibits a scene of delight. According to the 
 improved system, the primar)^ elements of 
 learning are at present polished into agreeable 
 subjects of amusement, the labour hitherto 
 attached to dry unintelligible tasks is banished, 
 and as the powers of the mind become deve- 
 loped, they are called upon and exercised in 
 aid of the exertion requisite to attain learning 
 and science. 
 
 This state of things, combined with the 
 great advancement lately eft'ected in all
 
 Vlll PREFACE. 
 
 branches of human knowledge, together with 
 the simplification of the preparatory techni- 
 calities, have rendered the high road to learn- 
 ing most astonishingly easy and wonderfully 
 pleasant : it is, however, much to be feared, 
 that our present youth will be too apt to fly 
 over this smoothened path with the rapidity of 
 a steam-engine, and that the impression so 
 made, unlike the result of a regular steady 
 progress, may, from its indiscreet haste, prove 
 as superficial and evanescent as vapour. 
 
 The risk of such failure in worldly mat- 
 ters is neither very great nor important; the 
 collision of society will always keep alive the 
 effort of, at least, appearing to be well-in- 
 formed ; and the absence of the higher grade 
 of learning in common life, is not much to be 
 lamented : but there exists a portion of edu- 
 cation of much greater interest : the initiation 
 of the young scion of mortality into the know- 
 ledge of his moral situation in this world, and 
 the directing his young thoughts into a proper 
 channel; by making him acquainted with 
 divine truths and religious duties, which, it is to 
 be feared, are much neglected : "The superficial 
 knowledge, or rather the ignorance of the gene-
 
 PREFACE. IX 
 
 rality of youth in the present age with respect 
 to religion, is a subject greatly to be deplored ; 
 the want of being well established in the 
 principles of religion, is the cause of many 
 daily falling a prey to enthusiasm on the one 
 hand, and infidelity on the other*." 
 
 It is on this head, that the attention of 
 those whose duty it is to regulate and super- 
 intend the education of youth, among our com- 
 munity in particular, is most seriously called 
 for ; in order that the listless mechanical mode 
 in which religious instruction is at present 
 conducted, be considerably altered; so that 
 the vivid sensation of a divinity, inherent 
 in the human soul, may be roused into a sacred 
 feeling, and the pupil gradually impressed with 
 a full and proper sense of devotion towards an 
 Almighty and protecting God: adue regard to 
 the sedulous inculcation of such vital truths 
 is therefore indispensable. 
 
 The system at present followed of merely 
 teaching the elements of the Hebrew lan- 
 guage, and translating the 15ible with per- 
 haps some of the prayers, accompanied by 
 some superficial grammatical instruction, but 
 * Priestiey's History of Religion.
 
 X PREFACE. 
 
 without entering into any inquiry, or any at- 
 tempt to give infonnation on the subject 
 of religion, either in its general sense or its 
 peculiar Judaical arrangement, is, to say the 
 least of it, " stale, flat, and unprofitable." In 
 the last age, when tuition was confided to 
 foreign but learned Rabbles, however narrow 
 the limits of their instruction, they at least pos- 
 sessed a religious earnestness, which, although 
 it imposed a rigid disciplinarianism with re- 
 gard to all the laws, ceremonies, and cus- 
 toms, was nevertheless accompanied by a 
 serious and awful conception of the nature and 
 attributes of the Deity, a profound vener- 
 ation for the sacred books, and a devoted 
 attention to their religious and moral behests : 
 but, " times do alter, and we alter with 
 them." Education is now principally directed 
 to the acquisition of useful elementary learn- 
 ing, languages, and some portions of orna- 
 mental qualifications ; while the poor soul is 
 left to grope its way by casual and devious 
 roads, to find out its heavenly designation, to 
 discover its own intrinsic excellence, and to 
 arrive at the supreme delight resulting from 
 the conviction of religious truths : such sacred
 
 PREFACE. XI 
 
 and important research meets, alas ! with 
 little encouragement from the reigning man- 
 ner cf the age, and the habitual neglect of 
 pious sentiments and religious customs that 
 ought ever to be evinced in every trans- 
 action of domestic and public life ; similar 
 indeed to the lament uttered by the 
 prophet Isaiah : " Woe unto them, where 
 the harp and the viol, the tabret and the 
 pipe, and wine, are in their feasts; but they 
 regard not the work of the Lord, neither 
 consider the operation of his hands*." 
 
 In some degree, an excuse maybe found for 
 this, in the want of some elementaiy work in 
 the English language, which, in a direct mode, 
 should point out the celestial truths contained 
 in the first and only authentic sacred volume, 
 the Bible, conjoined with the illuminating com- 
 mentaries composed by the pious and learned 
 Rabbins, on subjects so important to the 
 eternal salvation of the human soul. On the 
 continent of Europe, but more particularly in 
 Geniiany, much has been done in this line, 
 and most excellently has the whole Judaic 
 
 ' * Isaiah v. 12.
 
 Xll PREFACE. 
 
 system been descanted upon; maugre the 
 exceptions that may be made to some of the 
 authors who have taken too great and un- 
 warrantable a latitude. It is in consequence 
 of such reflection, that the author has felt 
 himself irresistibly impelled to send forth 
 this little epitome, in order to excite a due 
 attention to so important a point, and to 
 rouse the exertion of others who are more 
 capable of its due execution ; he at least hopes 
 thereby to awaken the dormant virtue of the 
 community, and animate its latent propensity 
 to seek happiness ineffable, unmixed, pure, 
 and holy. 
 
 The plan upon which this little treatise is 
 framed is simply this: in the first place, by 
 exciting the spirit of inquiry in the young 
 tyro, rousing his feeling, and appealing to 
 his o^vn consideration ; he is brought to think 
 seriously on the subject, and to exert his 
 utmost powers to comprehend what at first 
 sight may appear very difficult, but which, 
 by a gradual development, becomes more 
 evident as the discourse proceeds ; thus, even 
 the definition of religion is in this manual form- 
 ed more as a matter of sense or inherent feeling.
 
 PREFACE. Xlll 
 
 than the usual dry dogma of formal expression. 
 The mind is attempted to be awakened, and 
 the heart made to feel, by which means the 
 inquiry becomes earnest, and the soul acquires 
 a deep interest ; a wide field is opened for the 
 scientific and holy exertion of a competent 
 teacher, and a beautiful path of delight made 
 permeable for the speculation of a piously 
 disposed and animated scholar. 
 
 As regards the numerous errors and inac- 
 curacies to be met with in this composition, 
 the author is very sensible how much he has 
 to solicit the indulgence of the public and to 
 deprecate the severity of deserved criticism, 
 as he has nothing to urge in alleviation, but 
 wholly to throw himself upon its mercy, in con- 
 sideration that the idea was taken up during 
 the protracted days of convalescence from a 
 severe and dangerous sickness. 'I'he want 
 of a work for eifective religious instruction, 
 always a circumstance to be deplored, and 
 always considered by the author as a desidera- 
 tum necessary to be supplied, greatly occupied 
 his thoughts, and served to beguile the tedium 
 of the tardy and listless period of a long con- 
 finement, he therefore confesses hiniselfiu some
 
 XIV PREFACE. 
 
 degree guilty of presumption that with a body 
 enfeebled and a mind not very clear, he has 
 intruded a crude work on the public, which 
 had better have been left to the execution of 
 brighter talents and more powerful hands, and 
 only rests his apology on the stimulus he hopes 
 this attempt may produce to effect the com- 
 position of a more perfect doctrinal.
 
 COXTF.XTS. 
 
 Page 
 
 Preliminary Conversation 1 
 
 Of Religion — Definition 3 
 
 The Existence of God r> 
 
 Revelation 10 
 
 The Responsibility of Man 10 
 
 Judaism 22 
 
 Thirteen Creeds of Maimonides 2S 
 
 The Ten Commandments 40 
 
 Recapitulation 54 
 
 Calendar 03 
 
 Appkndix. 
 
 Introduction 03 
 
 613 Articles y5 
 
 Special Rabbinical Institutes lo2
 
 A MANUAL, 
 
 Scholar. Sir, it is now some time that I have 
 closely attended school, and trust that my endea- 
 vours have succeeded in gaining a tolerable ac- 
 quaintance with the holy language of our fore- 
 fathers, and to comj)rehend the history and laws laid 
 down in the sacred Bible, and also to feel the force 
 and piety of our holy prayers. I, however, find my- 
 self greatly at a loss to form a conception of the 
 real nature of religion, and more completely, or 
 rather more clearly, to form a correct idea of God 
 and his attributes ; neither do I understand the in- 
 tent and meaning of the various circumstances 
 and ceremonies attached to the observances com- 
 manded by the rules of our faith : you, my dear 
 Sir, have promised, that in due time you will be 
 kind enough to enlighten my mind with such 
 knowledge, and I now take the liberty of solicit- 
 ing the fulfilment of your promise. 
 
 B
 
 A MANUAL 
 
 Rabbi. Your request, my dear boy, is as 
 jjraiseworthy as it is correct ; and I rejoice to see 
 you so desirous of information on a subject so es- 
 sential to your welfare and future happiness : 
 most willingly, therefore, will I enter on this im- 
 portant task ; but first tell me. Have you fulfilled 
 the conditions ? Have you translated the Holy 
 Bible from its original language ? Have you paid 
 attention to the study of its contents ; and are you 
 master of the Hebrew grammar ? 
 
 S. I have already stated the knowledge I have 
 acquired in Hebrew ; but we w^ere not taught that 
 language grammatically. Our schoolmaster gave 
 US a general notion of the nature of verbs, nouns, 
 particles, &:c., whilst in the course of translating 
 the words ; because, he said, that method was the 
 most speedy and effective, considering the import- 
 ance of its being put to immediate use ; at the 
 same time observing, that although a perfect know- 
 ledge of grammar was essential for the comj)lete 
 comprehension of the language ; the short time 
 usually allotted to elementary tuition in schools, 
 made it impossible to complete such a study, 
 when we take into account the number of different 
 languages and sciences we are expected to make 
 ourselves masters of; and that, as the completion 
 of all knowledge depended on our own exertion
 
 OF JUDAISM. tJ 
 
 in makinp^ proper use of the elements taug;ht in 
 the school after having quitted its attendance, he 
 strongly recommended us to pursue the study 
 when at leisure. 
 
 R. Under these circumstances, then, you now 
 apply for a more particular information respecting 
 religion ? 
 
 S. I do, and am most desirous for it, more 
 particularly having had your promise to that 
 effect. 
 
 R. The account you have given of yourself is 
 perfectly satisfactory ; and, depending on your pro- 
 fessed knowledge of the Holy Bible, I shall imme- 
 diately accede to your request. If, in the course 
 of this explication, any part benot sufficiently ex- 
 plicit, I hope you will at once require its fullest 
 explanation : I shall commence with the 
 
 Definition. 
 
 Religion is an inward foeling of awe and venera- 
 tion, induced by the knowledge of the existence 
 of an omnipotent and eternal God, the creator^ 
 preserver, and regulator of the universe, whom 
 we strongly feel bound to worship and adore. 
 
 This definition describes what is termed natural 
 religion; it may really become the rational result
 
 * A MANUAL 
 
 of deep reflection, or the consequence of great 
 research exercised by contemplative minds. Thus 
 it is, that we find some of the most distin- 
 guished among the ancient philosophers, had, by 
 the efforts of their own reasoning, inferred the 
 existence of a Cause of all causes, or that an 
 exalted independent Supreme Power must neces- 
 sarily have a being: in addition, however, to 
 the notion thus formed of the existence of a Deity, 
 true religion depends on the emanation of such fact 
 from the divine Being himself ; and thence it be- 
 comes what we understand by revealed religion : 
 you can new comprehend that, in one case, Man, 
 who, by the reasoning powers given to him, con- 
 cludes on the existence of a primary supreme crea- 
 tive power, is, in the next place, confirmed in such 
 conclusion by the gracious annunciation of God 
 himself. 
 
 There are three essential principles on which 
 revealed religion is founded, viz. 
 
 I. The Existence of God. 
 II. Revelation. 
 III. The Responsibility of Man.
 
 OF JUDAISM. 
 
 T. THE EXISTENCE OF GOD. 
 
 Scholar. In ^vhat manner did these philoso- 
 phers discover that there must be a God ? 
 
 Rabbi. By exercising their senses, and re- 
 flecting both upon what they saw around them, 
 and what they felt in their own persons. If you 
 look at yourself and feel that you are alive, have 
 the free action of your body and mind, can walk, 
 nin, jump, eat, drink, talk, and enjoy conversa- 
 tion; that when tired you sleep and lie like dead, 
 without sense or power ; yet, after a time you 
 awake and find all your faculties restored ; are you 
 not roused to enquire, and disposed to ask how all 
 this happens? whence proceeds the cause by 
 which all this is effected ? for what purpose are all 
 these things so ordered ? Are you not curious, 
 and feel a desire to know and to understand the 
 nature of the power whereby all this is effected ? 
 
 S. Yes; I should like to know, but I never 
 thought about it. 
 
 R. Well ; just as I have seen you, when a 
 child, pull a toy to pieces to find out why it made 
 a noise, and how it was made ; and, if you were 
 allowed, would even now separate the machinery of 
 that watch in order to discover why it ticks : so
 
 6 A MANUAL 
 
 were the philosophers, of whom I have spoken, 
 impelled to seek and inquire into the nature as 
 "well as the existence of a course of operations re- 
 gulating the whole universe; now that you are 
 hy education prepared to apply this desire to 
 such high purposes, now that you are enabled to 
 contemplate things on a larger scale, you must 
 be struck with the many beauties that surround 
 you : you must be impressed with the delightful 
 appearance presented by the fields, the trees, and 
 flowers, the fragrance and taste of the fruits ; do 
 you not observe how nimble the dog I how fleet 
 the horse I how strong the ox ! Noticing the sun 
 appear every day cheering the earth ^vith its 
 warmth and light, until night comes on, when the 
 moon, accompanied by myriads of bright stars, 
 takes her station in the sky \^ath admirable beauty ! 
 remarking also, throughout the year, a succession 
 of seasons take place with the utmost regularity 
 and order, have you not been impressed with ad- 
 miration and wonder ? Could all these things exist 
 or move, unless there were some superior power who 
 made them, and who still directs their course ? 
 
 S. Certainly not. Xo more I presume, than 
 that there could be a watch without a watch- 
 maker. 
 
 R. True : but a watch is but a mere machine ;
 
 OF JUDAISM. 7 
 
 and unless it be wound up, it cannot act : and 
 when it does go, it can only do the same tiling 
 over and over again, and never any other than 
 point out the hour. A power, therefore, that can 
 create life, sense, and voluntary motion, such as 
 animals possess, or endow man with speech, rea- 
 son, and understanding, must surely be infinitely 
 superior ; so much so indeed, that there cannot 
 possibly be any thing greater. Such were the re- 
 flections that occurred to the philosophers I have 
 mentioned ; and such would naturally strike all 
 reasonable men who are seriously in search of 
 knowledge. They observed, for example, that 
 the sun was the cause of light, that if a seed was 
 put into the ground it would grow up and cause a 
 flower to blow, or produce a shrub or tree which 
 would bear leaves and fruit ; but they could not 
 discover by what commanding cause the sun was 
 made to rise so regularly every morning, and dis- 
 appear at night ; or why it should stay a greater 
 number of hours, and give greater heat in summer 
 than in winter; nor could they well understand 
 by what means the trees were enabled to ])rin<'- 
 
 » o 
 
 forth fruit, the seeds of which would, wlien planted, 
 produce a new tree, new fruit, new seeds, &c. &c. ; 
 they could as little explain the nature of their 
 own body, or the immediate cause of their own
 
 8 A MANUAL 
 
 active corporeal powers, or the extraordinaiy im- 
 pulses of their minds, they could not make out 
 with any clearness, the nature of life, until at 
 length they became convinced that there neces- 
 sarily must be some supreme omnipotent power, 
 the first cause, or Cause of all other causes ; and 
 at the same time felt a spirit within themselves, 
 strongly disposed to allow of the existence of such 
 a divine being as God* who must possess powers 
 and attributes beyond aught that human nature 
 could possibly apprehend. 
 
 Thus much only did, or indeed could, the facul- 
 ties of men determine by their own reasoning ; 
 but here they were stopped : their minds had be- 
 come enlightened, but in attempting to search 
 farther, they felt as if dazzled by the bright light 
 they had penetrated, and as if too much confused 
 to proceed to particulars. Hence, every nation, 
 and every sect of philosophers, endeavoured by the 
 aid of their own imaginations to figure to themselves 
 some essence, or some being or image of a God : 
 this, however, proved beyond the power of human 
 intellect; and, in consequence, we find a great 
 variety of false gods to have been worsliipped by 
 
 * " \Vho hath put wisdom in their inward parts, who 
 hath given understanding to their heart." — Job xxsviii. 
 36.
 
 OF JUDAISM. 9 
 
 the ancients. Some considered the constellations 
 to be every one a God ; others regarded the sun 
 as the only one ; an ancient sect of Persians wor- 
 shi2)ped fire ; and at this day, the inhabitants of 
 India, Tartary, and China, worship idols made by 
 themselves of all sorts of shapes and sizes. The 
 Greeks and Romans made and worshipped gods and 
 goddesses of the human form, while the barbarians 
 fabricated the most grotesque and extraordinary 
 figures. Tlius it appears evident, that, in some 
 way or other, all mankind are impressed with 
 an idea of the actual existence of a God. 
 
 S. I can in a great measure understand this ; 
 and I also feel that my reason forces me to believe 
 there must be a God ; but how was the true God 
 discovered? How, or by what means were our 
 forefathers made to understand his existence ? 
 
 R. Your question is a very proper one, and 
 leads me to the second of the principles upon 
 which, as 1 before stated, true religion is 
 founded.
 
 10 - A MANUAL 
 
 II. REVELATION. 
 
 Rabbi. I hope I have succeeded in making you 
 comprehend the mystery, and to feel the full con- 
 viction of the existence of an almighty and benefi- 
 cent God, who alone has the power, as he had 
 the goodness, to create and regulate the universe : 
 of the nature and attributes of this Divine Being 
 I shall more particularly speak hereafter, under 
 its proper head. 
 
 Of this, the first principle of religion, being 
 duly implanted and indelibly fixed in your 
 mind, I have no doubt ; but I have now to call 
 on your belief in circumstances you can only 
 know from the relation of others, being such as 
 are called historical or traditional, of which you 
 can have no personal or sensible conviction, but 
 whose reception by you must depend on the con- 
 fidence you have in the veracity of the documents 
 detailing them : of such a nature is the account 
 of the deity at Mount Sinai as related in the Holy 
 Bible ; and this kind of belief is what is understood 
 by the word Faith. I have before stated the 
 point at which the human faculties were stopped ; 
 that the wisest men could acquire only the mere 
 abstract idea or imagination of the existence of 
 God, and were unable to obtain any more 
 particular knowledge : and even this knowledge,
 
 OF JUDAISM. 11 
 
 Avlien refined, was so much of the nature of a f)hi- 
 losophical reasoning, that it coukl not be brought 
 down to the comprehension of common men, and 
 of course could not command implicit belief. It 
 was therefore essentially requisite that such im- 
 portant information should be communicated to 
 mankind by some evident manifestation : such in 
 fact, did actually take place ; and the Almighty, 
 as the omnipotent creator and protector of the 
 universe, and at that moment acting as the divine 
 legislator, did graciously condescend personally 
 to communicate with mortal man, by revealing 
 himself amidst astounding and tremendous mani- 
 festations of awful wonders, on the Mount Sinai, 
 in the presence of the children of Israel, consist- 
 ing of six hundred thousand men, besides women 
 and children. 
 
 The history of this gracious revelation is 
 detailed in the Holy Bible ; a sacred book, the 
 truth of which has never been doubted, and 
 which demands our most perfect faith. But 
 altliough this public and impressive revelation did 
 actually take place at the time when circum- 
 stances rendered it proper and necessary, the bene- 
 ficent Creator had not left his creatures absolutely 
 ignorant of his existence, his power and his pro- 
 vidence, until that period, which was more than 
 three thousand years after the creation : we shall
 
 12 A MAXUAL 
 
 find, by consulting the sacred volume, that a ver\- 
 early communication vras held by the Almighty 
 with the primitive inhabitants of this earth, and 
 was repeated on various occasions. In Paradise 
 the Lord is described as directing the conduct of 
 Adam and Eve, whose disobedience occasioned 
 their being driven from that happy state into the 
 world at large. Again, when Cain murdered his 
 brother Abel, the Lord personally called him to 
 account, and declared his punishment. We also 
 find the Alm.ighty appearing to Noah, mercifully 
 selecting him and his family to be saved from the 
 destruction of the deluge ; and, after the restoration 
 of the earth, blessing him, and laying down laws 
 for his observance. Again, after a lapse of time, 
 when inconsiderate and wicked men had forgotten 
 the power, and disregarded the benevolence of the 
 Omnipotent Creator, Abraham appearing worthy 
 of selection, was \-isited, tried, and eventually 
 favoured and blessed by the Divine Protector of 
 mankind, who graciously made himself manifest 
 to the pious patriarch, as also to his son Isaac, 
 and grandson Jacob : these devout and pious 
 patriarchs inculcated the true sense of religion to 
 their children, an impression which, though never 
 absolutely effaced, was nevertheless much weaken- 
 ed and disfigured by their long residence in Egypt ;
 
 OF JUDAISM. 13 
 
 until the Almighty, according to his promise to 
 Abraliam, culled on Moses, from a burning bush, 
 to undertake the delivery of the children of Israel 
 from slavery in Egypt, and lead them to the 
 desert in order to embody them into " A kingdom 
 of priests and a holy nation :" the revelation at 
 Mount Sinai followed, to complete the establish- 
 ment of religion. 
 
 This manifestation took place in the presence 
 of the whole nation, amidst the most over- 
 whelming appearances of thunder, lightning, 
 meteors, and tremendous sounds; the whole 
 multitude there heard the awful announcement, 
 " / am the Lord thy God,"" which implied, " Here 
 you behold, as much as mortal sense can bear to 
 see, the effulgence of your God, who brought you 
 out of the land of Egypt." So public a declaration 
 was evidently sufiicient to have banished all doubt 
 respecting the identity of that Invisible Power, 
 the God of their forefathers, who had released them 
 from bondage, and at that moment was about to 
 give them laws for the regulating of their conduct, 
 and for the instruction of their understandin<;s. 
 This mighty and wondrous delivery of the law, 
 the impression of which has ever since remained 
 on all the subsequent generations of mankind, is a 
 sufficient authority for the belief of the sentiments.
 
 14 A MANUAL 
 
 and the duty of obedience to all the command- 
 ments therein contained, and an incontrovertible 
 evidence of the endowment of prophecy on pious 
 men, of whom ]Moses was the first, the peculiar, 
 and the greatest. The object of this sacred law 
 is to teach man the knowledge of God, and the 
 nature of his worship ; it inculcates the doctrine, 
 that man should /(?«r the omnipotent and omni- 
 scient God, whom he is also bound in gratitude to 
 love for the great care and manifold kindnesses 
 daily and hourly dispensed. 
 
 Such is the revealed law, as written by ]\Ioses 
 at the command of God, for the instruction of 
 the children of Israel, whose mortal frame could 
 not endure the few words uttered at Sinai, but 
 who cried out unto Moses,* " Speak thou with 
 us, and we will hear ; but let not God speak with 
 us lest we die." And hence, by the Lord's com- 
 mand did Moses commit the law to writing. -|- 
 This sacred book he delivered to Joshua, in addi- 
 tion to M'hich he inculcated a great number of un- 
 written explanatory rules and regulations. Joshua 
 afterwards communicated to the elders these tra- 
 ditions, which have descended to us through a 
 regular succession of pious and learned persons, t 
 
 * Exod. XX. 19. t Dcut.xxi.24— 27. 
 
 + Aboth cap. 1.
 
 OF JUDAISM. 15 
 
 and serve as an additional, as well as an incontro- 
 vertible, evidence of the great and sacred revela- 
 tion that accompanied its original delivery, and 
 which at this period is regarded as an object of 
 veneration, and source of instruction, the com- 
 mandments of which we are bound to obey, whilst 
 its doctrines lead the way to worldly peace and 
 eternal happiness. 
 
 By this relation, you are enabled to understand 
 what is meant by Revelation. What are your 
 feelings on this subject ? 
 
 S. I believe that God descended on Mount 
 Sinai, in order to convince his people of his actual 
 existence; and that he did transmit his holy 
 will through the medium of his servant Moses 
 and other prophets, whose inspired words are 
 to be deemed equally sacred; so that we are 
 bound to obey all the commandments contained 
 in the sacred books, and attend to the moral rules 
 laid down for us, as well as to believe the doc- 
 trines deduced by them. 
 
 R. I am highly satisfied with your reply : it 
 shews, that you have not only been attentive, but 
 that you have correctly understood, and properly' 
 considered, all I have expressed. I shall now 
 proceed to explain the third principle on which 
 our holy religion is founded.
 
 16 A MANUAL 
 
 III. THE RESPONSIBILITY OF MAN. 
 
 Rabbi. After having established in your mind 
 the first great truth, viz. the existence of a mer- 
 ciful Almighty God, as also, that the actual identi- 
 fication of such a fact was made evident by the di- 
 vine revelation at Sinai, it naturally follows that 
 you should be desirous of knowing what relation 
 these circumstances have to yourself; in fact 
 it is this very knowledge that connects you with, 
 and constitutes, the true religion. 
 
 I depend greatly on your acquaintance with the 
 Holy Bible for your ready comprehension of the 
 explanation of these principles ; and you will have 
 to refer to that authority for many points I shall 
 occasionally notice. 
 
 The two first principles already considered, 
 are respectively plain simple axioms, which are 
 clearly stated, easily understood, and proved ; the 
 third, however, viz. the Responsibility of Man, 
 requires the preparatory belief of several impor- 
 tant propositions : — 
 
 ist. That man is a being compounded of body 
 and spirit : the first is mortal, and its substance 
 is dissolved and separated after death ; while the 
 second is immortal, being the spiritual soul
 
 OP JUDAISM. 17 
 
 imparted from God*, which quits tlic body at its 
 decease, and never diesf. 
 
 2nd. That the soul, at its departure from the 
 body, will receive reward or punishment according 
 to its conduct through lifej. 
 
 3rd. That man is allowed free will to act as 
 best pleases himself during life. This is decidedly 
 proved by the law enacting commandments to be 
 obeyed, and expressing the consequences resulting 
 from obedience and disobedience ; at the same time 
 leaving to man his own choice of action§. 
 
 4th. That the Almighty God, by his provi- 
 dence, superintends the world he has created ; and 
 being omniscient, he is completely aware of all 
 that passes therein, however secretly it may appear 
 to have been transacted] | : nor is this providence 
 confined to the general superintendence of states 
 or nations, but is extended to the individual 
 actions of man^. 
 
 These propositions are undeniable truths, and 
 must be received by you as such ; their proofs and 
 further explanation will be perceived as we proceed ; 
 they will also serve as subjects for you to study 
 and reason upon, when more advanced in sacred 
 
 • Genesis, ii. 7. t Tccles. xii. 7- 
 
 I Job. xxxiv, 11. § Dcut. xxx. It), 20. 
 
 II Psalm,xciv. 9— 11. ^| Job, xxiv. 21.
 
 18 A MANUAL 
 
 knowledge ; the result of which will be so clear a 
 conviction, as will insure your enjoyment of the su- 
 preme happiness religion confers on the sensible 
 and well-regulated mind : for the present, you have 
 only to attend to the observations I shall make, as 
 to what they lead. 
 
 Being admitted as such, these truths evidently 
 show that man, a being composed of a body which 
 is mortal, subject to die and be dissolved, is 
 also endowed with a soul which is immortal and 
 retains its existence after life. This soul, being 
 the intellectual part, or that which is the organ 
 wherein all human faculties are situate, receives 
 the impressions of the senses, regulates the judg- 
 ment and consequently the actions of man, and 
 must therefore be the portion destined to receive 
 reward or punishment according to its conduct 
 during life : gifted with understanding and powers, 
 acquiring the knowledge as well as the compre- 
 hension of the principles heretofore laid down, it 
 becomes bound to the Almighty Creator by all 
 the ties of veneration and gratitude, so as to make 
 it an indispensable duty to fear God with a deeply 
 felt awe, as due to the contemplation of his won- 
 drous works, as well as to love him for his graci- 
 ous benefits : to evince which worship and adora- 
 tion to his divinity, as also the ready obedience to
 
 OF JUDAISM. 19 
 
 his commandments, are duties for Mhich the sen- 
 tient and immaterial soul becomes completely re- 
 sponsible. 
 
 True religion, we thus perceive, may be said to 
 affect the heart and soul, understanding and sen- 
 sibility : general knowledge is a mere acquaint- 
 ance with things of this world, but religious know- 
 ledge interests the feelings and regulates the actions 
 of life. " We must," says the emphatic Mendel- 
 sohn, " seek God with the heart in unison with 
 the head ; for if separated, the heart would be 
 prone to superstition, and the head incline to in- 
 fidelity." True religion has its seat in the under- 
 standing, works on the spirit, enlivens the soul, 
 warms the heart, and, when duly impressed thereby, 
 leads man to a conduct replete with happiness ; 
 for, as the divine psalmist expresses himself, " the 
 statutes of the Lord are right, rejoicing the heart, 
 &c."* 
 
 These, then, are the principles on which all 
 true religion is founded ; the particular dogmas 
 for belief, and rules for action, I shall explain as 
 we proceed in our discourse. Enough, however, 
 may be concluded from what has been said, to be 
 certain that the man who fears and loves his God, 
 whose thoughts are constantly impressed by 
 * Psalm xix. 28. 
 c 2
 
 20 
 
 A MANUAL 
 
 gratitude, by the necessity of obedience, hope and 
 dependence on the divine Lord of all, is religious 
 in his mind, his feelings, and his actions* ; such a 
 man, studying the sacred law and fulfilling its dic- 
 tates, attending to the doctrines of the wise, and 
 teaching the ignorant, is a practical religionist; 
 such a man, who is earnest in all his proceedings, 
 whose conduct is altogether guided by a due de- 
 ference and pure love towards the Almighty God, 
 without being lured by the expectance of reward, 
 or restrained by fear of punishment, but impelled 
 by vivid internal feeling : whose prayers and ad- 
 dresses to the Supreme Being are not the merely 
 mechanical or habitual acts of worship, but the 
 warm aspirations of a heart impressed with true 
 religious fervour, will assuredly be happy in this 
 world, and enjoy eternal bliss in the next. 
 
 S. O my dear Sir, how thankful ought I to 
 be for the very clear manner in which you have 
 explained religion and pointed out its principles : 
 I now understand why you insisted on my being 
 prepared by the knowledge and study of the holy 
 Bible, every word of which I believe to be true. 
 I was astonished, and almost disbelieved what I 
 the other day read of the bones of an elephant, an 
 animal living only in hot climates, having been 
 * Psalm xvi. 8.
 
 OF JUDAISM. 21 
 
 discovered to lie imbedded in a mountain of ice 
 in Siberia ; but even this is now clearly explained, 
 and I am convinced that it was carried thither by 
 the waters of the deluge ; I also believe the 
 Dead Sea, and bituminous lakes yet existing in 
 Judea, to be the remains of Sodom and Gomorrah ; 
 so that there can be no question of the truth of all 
 contained in the Bible ; consequently all the por- 
 tion that relates to, and so powerfully describes, 
 the omnipotence and mercy of God, cannot admit 
 of the smallest doubt : but. Sir, you have yet to 
 describe and explain the particular form which 
 we profess ; namely, Judaism, or the Jewish re- 
 ligion. 
 
 R. I am truly gratified to find that you have 
 so readily comprehended the difficult statements 
 I have endeavoured to bring down to your young 
 understanding ; it not only proves you to possess 
 acute perception, but also a steady, attentive mind ; 
 which will much facilitate the execution of the 
 next and most important part of my task, I mean 
 the elucidation of the ancient and holy form of 
 faith so solemnly introduced, and so arduously 
 adhered to by our nation.
 
 22 A MANUAL 
 
 JUDAISM. 
 
 Rabbi. The Jewish religion, or Judaism, is 
 founded solely on the law of Moses, so called from 
 its having been brought down by him from ]\Iount 
 Sinai. With the particulars of these laws, he had 
 been inspired by the Almighty during the forty 
 days he remained on the Mount, after receiving 
 the Ten Commandments ; these he afterwards 
 embodied in the sacred volume, known and ac- 
 cepted as the written law, and called the Penta- 
 teuch, or the Five Books of Moses, contained in 
 the volume we term the Bible. "We also, from 
 the same source, receive, as sacred and authentic, a 
 large number of traditions not committed to writ- 
 ing, but transmitted by word of mouth down to 
 later times; without which, many enactments in 
 the holy Bible could not have been understood 
 and acted upon ; these, termed traditional or oral 
 laws, were collected and formed into a volume 
 called the " Mishna," by Rabbi Jehudah Hako- 
 desh, A.M. 4150: in addition to this, we are 
 guided by the explications of the later schools of 
 pious and learned rabbins, constituting what is 
 now known by the name of the Talmud or 
 Gemara. The Pentateuch, or five books of Moses,
 
 OF JUDAISM. 23 
 
 the original law, as written by that unparalleled, 
 meek, and pious prophet at the command of God, 
 is entitled " An Inheritance for Israel*;" a cir- 
 cumstance, the remembrance of which, we oufdit 
 to cherish with feelings of great exultation ; viz. 
 that our forefathers were the chosen people by 
 whose generations this precious divine gift has 
 been preserved and spread throughout the world : 
 it is properly termed '^ an inheritance," for such 
 it is fixed by the promise of the Almighty to his 
 devout adorer, our forefather Abraham-j-, relocated 
 to his grandson Jacob, and delivered to us as to 
 a " kingdom of priests and holy people^" by- 
 Moses. Ah ! would to God, we still deserved 
 that holy title, by our reverence of its contents, 
 and fervent worship of its Divine Author, whose 
 merciful promises are constantly hovering about 
 us ! as he graciously expressed§ " for I will re- 
 member the covenant, &c." 
 
 Scholar. What is meant by a " kingdom of 
 priests, and a holy nation?" 
 
 R. It is the glorious title and sacred function 
 with which the Almighty graced the children of 
 Israel, whom he had delivered from Egyptian 
 bondage, and had selected according to the 
 
 * Dcut. xxxiii. 4. f Gen. xxviii, 18. 
 
 X Exod. xix. G. § Lev. xxvi. 44, 4').
 
 24 A MANUAL 
 
 promise so often given to our pious patriarch 
 Abraham ; that " by thy seed shall all the nations 
 of the earth be blessed* :" this promise was most 
 solemnly expressed and elucidated by the glorious 
 Divine Being, at the moment of the august revela- 
 tion at Mount Sinai t, " that they should be his 
 peculiar treasure above all people." Such, in- 
 deed, was the result : the Je^dsh nation became 
 the sole and trusty depository of the sacred law, 
 whence in the course of time all the nations of the 
 earth im.bibed the true essence of religion, the 
 knowledge of God, the sense of worship, and the 
 road to everlasting happiness. The favoured 
 Hebrew nation was governed by a theocracy ; God 
 was its m^onarch, its guide, defender and bene- 
 factor ; the manners, the customs, nay even the 
 occupations of the people were all imbued with a 
 priestlike devout ritual, and their persons hal- 
 lowed by the avoidance of defilement, through 
 contact with aught that savoured of idolatry or 
 uncleanness. The state and government of the 
 nation attracted the notice, and induced among 
 the surrounding nations a spirit of inquiry, and a 
 desire of imitating a system so pure and excellent. 
 Nor, even to this hour, after more than three thou- 
 sand years, has this influence ceased. 
 
 * Genesis, xii. 3. f Exod. xix. 5, 6.
 
 OF JUDAISM. 25 
 
 Notwithstanding the numerous and overwhelm- 
 ing misfortunes which have befallen the nation, 
 however its individual members may be dispersed, 
 it still exists in its integrity, a living miracle of the 
 Almighty Power, an evidence of his gracious pro- 
 vidence, and a proof of the spiritual permanence 
 of his divine law. So strong is the truth of this 
 observation, that even a recent elegant and acute 
 Unitarian writer closes a long argument by saying, 
 " How is it possible to conceive a stronger evi- 
 dence of this great truth ; that the spiritual ad- 
 vancement of the whole race of mankind was the 
 object of the peculiar discipline of your nation ?"* 
 
 How sensible, then, ought we to be of this dis- 
 tinction ! how dearly ought we to cherish this 
 divine commission ! and how requisite, therefore, 
 that we devote all our energies to evince ourselves 
 deserving of the truth, by a correct attention to 
 religious observances, pious thoughts, and devout 
 conduct ! 
 
 This law is the basis of our faith, and director 
 of our actions, as our law-giver Moses hath ex- 
 pressed itf ; " Know therefore this day, and con- 
 sider it in thy heart, that the Lord he is God in 
 
 * Providence : as manifested through Israel. — By Miss 
 Martineau. Page 52. 
 t Deut. iv. 39, 40.
 
 26 A MANUAL 
 
 the heavens above, and the earth beneath, there 
 is none else ; thou shalt therefore keep his com- 
 mandments which I command thee this day, that 
 it may go well with thee, and thou mayst prolong 
 thy days upon the earth, which the Lord thy God 
 hath given to thee." 
 
 You may thus perceive that our religion con- 
 sists in an exact observance of all the laws and 
 statutes contained in the five sacred books of 
 Moses ; yet, in order to perform this duty with 
 proper earnestness and correct feeling, it were 
 well if we endeavoured to impress our minds with 
 the true principles wherein they are founded, so 
 that we might be led to obey these injunctions, 
 from an internal conviction that such is our 
 bounden duty towards the Divine Legislator, and 
 such our devotion to his mercy, and prostration to 
 his supremacy. 
 
 The celebrated pious philosopher, Moses Men- 
 delsohn, has the following remarks on this sub- 
 ject*. " It is to be observed, that this revelation 
 at Sinai was not the promulgation of principles or 
 doctrines, but an evident and convincing identifi- 
 cation of the existence of an omnipotent, eternal, 
 
 * Jerusalem, Part II, p. 48 — 58, from which this is con- 
 densed.
 
 OF JUDAISM. 2/ 
 
 and gracious God, Avho created and regulates the 
 world, and who at tliat moment w^as legislating 
 lor a newly formed nation. The Thora, or law there 
 delivered, details the order of creation by the Al- 
 mighty and the history of mankind ; hut most par- 
 ticularly witli respect to the family and descend- 
 ants of Abraham; it contains no philosophical 
 disquisition, nothing more than a decided code of 
 laws to be implicitly obeyed, by means of which 
 Man shall evince his feelings towards God and 
 live at peace with his fellow-creatures ; yet, sim- 
 ply legislative as it is, it contains in its latent 
 spirit an immense treasure of religious sentiment 
 and moral intelligence, which are, as it were, so 
 incorjjorated with these laws, as to form one lucid 
 code ; and so close is this union, that our rab- 
 bins compare it to that of the body and soul." 
 
 Now, as my intention by this discourse is to 
 interest your feelings and excite a religious fer- 
 vour in your soul, without which all knowledge 
 or learning is vain ; I will, before attempting the 
 necessary explication of its fundamental laws, put 
 forth for your information the thirteen articles of 
 faith, deduced by the pious and learned rabbi 
 ]\[oshc Ben Maimon (better known by the names 
 of Rambam and Maimonides), from the command- 
 ments contained in the Bible, and the settled
 
 28 A MANUAL 
 
 truths resulting therefrom. The?e articles, or, as 
 they are called, creeds, are now the accepted 
 grounds of faith by the Hebrew nation throughout 
 the world. It will be proper that you should com- 
 prehend the intention wherewith this list was com- 
 posed ; many persons have imagined that every 
 one of its articles was in itself one of the principles 
 of religion, for such Avould the term IkJcoiim seem 
 to imply ; this, however, is a mistake ; as several 
 of them are found in the Pentateuch as simple 
 commandments ; nothing more is meant by this 
 enumeration, than the selection of such doctrines 
 and articles for belief as are fundamental to the 
 Jewish faith, and indispensable to be so regarded 
 by every true believer*. In the whole of our in- 
 vestigation, we shall find each of them individually 
 to be a branch naturally growing out of the three 
 principles already described and established. 
 
 The Thirteen Articles of Faith, or, the 
 Judaic Creed. 
 
 " I. I believe, with a perfect faith, that God 
 (blessed be his name !) is the creator and governor 
 
 * Rosh. Amunah, page 8. I. Abarbanel.
 
 OF JUDAISM. 29 
 
 of all created beings, and that lie alone is the 
 maker of all productions." 
 
 This first and principal article of faith, on which 
 every other article is founded, has already been 
 made clear to you when treating on the first prin- 
 ciple, " The Existence of God;" this also does 
 Job* point out to his friends, " Do but ask the 
 cattle, and they will teach thee," &c. &c. See 
 also the prophet Isaiah and othersf. 
 
 ** II. I believe, with a perfect faith, that the 
 Creator (blessed be his name !) is solely ONE, and 
 that there exists no unity like unto his, and that 
 he alone is our God, who was, who is, and who 
 will be so to eternity." 
 
 There may be some difficulty to explain this 
 article for popular instruction ; yet, with the help 
 of a little consideration, I think it might be made 
 perfectly clear. That God is solely OweJ, means 
 that his essence is complete in itself, and does not 
 consist of a number of parts put together. This 
 is what is meant by the word One. Neither is it 
 
 ♦ Jobxii. 7—9. 
 
 t . Tsaiah xliv. 24; and xl. 'G ; and Nehcm. ix. G ; and 
 Psalm xiv. 5. 
 X Deut. vi. 4.
 
 30 A MANUAL 
 
 to be considered as a noun of number, as when 
 we say, one man, not two or more men ; but God 
 is One; a being standing alone, without any one 
 like him existing, and therefore *' there is no unity 
 like unto his." It is quite impossible to imagine 
 that there can be more than one God, one supreme 
 power, by whose will this stupendous universe 
 was created; for were there more than one, they 
 would, from the nature of things, possess some 
 shades of difference, which is decidedly incompa- 
 tible with that wonderful uniformity so evident 
 throughout the created system. Neither can 
 there be more than one who could possibly pos- 
 sess the same transcendent omnipotence, provi- 
 dence, and beneficence, so incontrovertibly consi- 
 dered as constituting attributes belonging to the 
 divine Father of all ; but were it so, one of this 
 imagined number, if corporeal, must decidedly be 
 dependent on the other ; for, were they, as spiritual 
 beings, equal in essence and power, they would 
 inevitably constitute One and the same : it is 
 therefore impossible that we can acknowledge 
 more than One God, who has created and governs 
 the world, who alone is our eternal God, under 
 whose divine presence we live, and in whose good- 
 ness- we trust*. 
 
 * Isaiah xl. IS: Deut. iv. 15.
 
 OF JUDAISM. 31 
 
 "III. I believe, with a perfect faith, that the 
 Creator (blessed be his name !) is incorporeal, 
 neither subject to corporeal incidents, nor having 
 any form or figure. ..." 
 
 God, being a supreme, eternal, spiritual essence, 
 cannot be conceived as being corporeal ; for body 
 or substance will decay, and cannot therefore be 
 eternal ; neither (not having been created), can he 
 be imagined to possess any particular figure ; 
 lience it is quite beyond the power of mortal man 
 to form any such idea, as attached to the Almighty 
 Creator. 
 
 " IV. I believe, with a perfect faith, that the 
 Creator (blessed be his name !) is both the first and 
 last of all things." 
 
 This article expresses the eternity of the God- 
 head, and from what has been stated in ex- 
 plication of the first principle, its truth must 
 be evident; for as the Almighty God is the 
 universal Creator, he must necessarily have 
 existed before creation, and therefore must have 
 been the first, before even time itself was created : 
 consequently, as his existence is thus independent 
 of time, he must remain at last when time is no 
 more*. 
 
 • Dcut. xxxii. 40 ; Isaiah xliv. 6 ; and xliii. 10.
 
 32 
 
 A MANUAL 
 
 " V. I believe, -vvitli a perfect faith, that to 
 the Creator (blessed be his name!), yea, to him 
 alone, is it proper to address onr prayers, and not 
 to any other being." 
 
 On this head very little is required to be 
 remarked : every human being who has the 
 knowledge of a God, feels the natural impulse 
 to express his adoration, or to submit his peti- 
 tion for grace or favour to the omnipotent and 
 beneficent Father of all, and most purely delight- 
 ful is this religious practice. The man who has 
 God ever before him — who addresses his thanks- 
 givings to his Maker in joy and gratitude, who 
 pours out his heart in sorrow, who adores and 
 worships his beneficent Creator, and never passes 
 a moment of his life, but with the constant im- 
 pression of God's continued superintendence and 
 manifold mercies — lives a life of purity and hap- 
 piness, and approaches the state expressed by the 
 Divine Psalmist, " thou hast made him a little 
 lower than angels, and hast crowiied him with 
 glory and honour." This delightful sense, result- 
 ing from the communion with God by prayer, 
 can only arise when the heart and soul are joined 
 in such act of worship. And this exclusive devo- 
 tion of the mind, so indispensable when approach- 
 ing the deity in humble prayer, can never exist,
 
 OF JUDAISM. 33 
 
 if such orisons are delivered as a mere mechanical 
 repetition of prescribed forms at stated periods 
 read off as a task or duty, with the absence 
 of the due feeling and proper appreciation of the 
 sacred character of such divine service. This 
 article seems peculiarly formed to guard us 
 against the addressing our prayer to any ob- 
 ject but the one true Almighty God, a prohi- 
 bition frequently reiterated in the Bible, and 
 although in these enlightened times, there may 
 be less danger of such departure from orthodoxy 
 than the period when Maimonides composed this 
 creed, still too much care cannot be taken to avoid 
 all appearances tending to encourage the suspicion 
 of an accordance with the worship of other reli- 
 gions, by attendance on their service, or imitating 
 their customs ; all such conduct being more or 
 less considered as criminal*. 
 
 ** VI. I believe, with a perfect faith, that all 
 the words of the prophets are true." 
 
 In our observations on the second principle, 
 ** Revelation," we proved how necessary it was 
 to fix the wandering mind of weak mortals by 
 some direct emanation from the divine source ; 
 
 * Lev. xix. 4 ; Exod. xx. 3 ; ibid, xxiii. 13. 
 D
 
 34 
 
 A MAXUAL 
 
 hence, the asseveration contained in this article, as 
 one of the creeds, is as requisite as it is true. 
 
 '• YII. I believe, with a perfect faith, that the 
 prophecy of Moses, our instructor, is true, and 
 that he exceeded all the prophets who preceded or 
 succeeded him." 
 
 This is a very important article, for not only 
 does it express the pre-eminence of God's chosen 
 servant IMoses*, but must be regarded as declar- 
 ing our belief in the predictions and denunciations 
 pronounced by him, and recorded in the sacred 
 volume he handed down to the children of Israel. 
 
 Our transcendent teacher, Moses, was indeed 
 an extraordinary person, and in every respect 
 worthy the veneration here pointed out as due to 
 him ; he was as perfect as human nature possibly 
 could be ; pious, earnest, exemplary, meek, and 
 wholly devoted to God and to the care of his flock ; 
 he was favoured with peculiar attention by the 
 gracious condescension of the Almighty, whose 
 communications with this his faithful servant 
 were, we might say, given with a colloquy almost 
 personal : allowed to approach the sacred and 
 Divine Presence at any time, and to make any 
 
 * Numb. xii. 6, 7, 8.
 
 OF JLDAir,M. 35 
 
 representation lie thought his duty urged liim 
 to do, a gracious reply was never withheld : 
 whereas the communication of prophecy to all 
 otliers was either through the intermediation of an 
 angel, a dream, a trance, or vision ; as with Elijah, 
 Elisha, Xathan, Sec, or the unexpected and invo- 
 luntary impulse of prophecy poured out by an 
 inspiration of which they were not apprized, and 
 which they did not intend, as with Balaam ; but 
 with Moses, the divine afflatus was like an oral 
 communication, readily and blandly conveyed. 
 
 " VIII. I believe, with a perfect faith, that the 
 law we now have in our possession, is the same 
 which was given to Moses our instructor." 
 
 This is equally important, and testifies our be- 
 lief in the authenticity and authority of the copy 
 of the Scripture, as well as the traditionary expo- 
 sition which has regularly descended to us through 
 so many ages, and believed to have been explana- 
 tory instructions given by divine inspiration to 
 Moses ; who communicated them to Joshua and the 
 elders, from whom they were received by the 
 judges, until they came to the great court of the 
 Sanhedrin during the time of the temple ; subse- 
 quently to which, they were regularly transmitted 
 through a long succession of pious and learned 
 D 2
 
 36 A MANUAL 
 
 rabbins, who were the heads of the colleges in Ba- 
 bylon and Palestine*. The complete acquiescence 
 and veneration with which these oral laws have been 
 received and acted upon during such a number of 
 ages, would of itself have been a sufficient evi- 
 dence of their authenticity, did not their very 
 essence and character point out their divine 
 origin ; hence they are properly placed by the 
 learned and j)ious rabbi, as a portion of this 
 creed. 
 
 " IX. I believe, with a perfect faith, that this 
 law will never be changed, and that the Creator 
 (blessed be his name !) will never inculcate 
 another law." 
 
 This, in essentials, must evidently be the 
 case+ ; for the Almighty never changes. This 
 belief is not to be shaken or affected ; although a 
 number of laws from local circumstances cannot 
 at present be acted upon, such as those connected 
 with the priesthood, the land, &c. : it is only 
 where obedience is practicable, that it is declared 
 as indispensible and unalterable ];. 
 
 "X. I believe, Vv'ith a perfect faith, that the 
 
 * Vide, Talmud, Aboth Ist. f Numb, xxiii. 19. 
 
 I Deut. iv. 2.
 
 OF JUDAISM. S7 
 
 Creator (blessed be bis name!) knowetb all tbc 
 actions and tbougbts of Man," 
 
 This prescience of the deity, although comprised 
 among the attributes of God already treated of, is 
 nevertheless very properly placed here, as be- 
 longing to the second principle, " Revelation ;'' 
 we find it expressed, or implied, in many places 
 in Scripture*, and it is an essential article of be- 
 lief. 
 
 " XI. I believe, with a perfect faith, that the 
 Creator (blessed be his name!) rewards those 
 who observe his commandments, and punishes 
 those who transgress them." 
 
 This article appertains to the third principle, 
 *' The Responsibility of Man," and is connected 
 with the preceding article declaratory of our belief 
 in God's omniscience : upon the complete belief of 
 this, much of the duty of Man depends ; for, 
 although, in the sincere and perfect worship of 
 God, no such motives as the hope of reward or 
 the fear of punishment ought to be entertained, 
 our devotional sentiments and feelings being 
 prompted by heartfelt veneration and love only ; 
 yet it is necessary for inconsiderate man, that he 
 should feel such an ordination to be existing, and 
 
 * Samuel i. 2, 3 ; Psalm xxx. 15 ; and cxxxix. 1— G.
 
 38 
 
 A MANUAL 
 
 for that purpose it is repeatedly, variously, and 
 strongly put forth in the Scriptures, and there- 
 fore is an impressive and important article of 
 belief. 
 
 " XII. I believe, with a perfect faith, that the 
 jMessiah will come ; and although his coming be 
 delayed, I will still patiently await in the hope of 
 his appearance." 
 
 The coming of the Messiah, and the restoration 
 of the children of Israel to their land, as well as 
 the acknowledgment of one Almighty God by all 
 nations, has been foretold by so many prophets, 
 either in plain terms, as by the prophets Isaiah, 
 Zechariah, Malachi*, or in more figurative lan- 
 guage by our patriarch Jacob, Moses, and others, 
 that it cannot be otherwise considered than an 
 article of belief by all who have faith in the sacred 
 writings ; nor is the uncertainty of the time when 
 the ]Messiah will make his appearance any impe- 
 diment ; as the angel told the prophet Daniel, 
 " Go thy ways ; the words are closed up and 
 sealed till the time of the endf ." 
 
 " XIII. I believe, with a perfect faith, that 
 
 * Zechar. 8, passim ; Mic. iv. 1—5 ; Zephaniah, iii. 20 ; 
 Isaiah xiv. 1 — 3. 
 t Daniel xii. 9.
 
 OF JUDAISM. 39 
 
 there will be a resurrection of the dead at the 
 time when it shall jilease the Creator (blessed 
 and exalted be his name for ever!)," 
 
 The prophet Ezekiel|f has most particularly 
 promulgated the coming of such an event; which 
 — as well as the day of judgment, when at the end 
 cff the world, all its inhabitants will be judged, 
 punishments be entailed on the wicked, and eternal 
 felicity bestowed on the deserving — are predic- 
 tions resting on many prophecies, either direct or 
 in allusion ; together with many traditions on the 
 subject which have been long accepted and esta- 
 blished as articles of belief ; of which evidences are 
 abundantly found of this in various parts of Scrip- 
 ture ; such are the examples of Enoch, Elijah, 
 Elisha, &c. &c. This subject is, however, too 
 profound, to be expounded in so elementary a 
 exposition as this ; you, therefore, my dear lad, 
 must believe it on the credit of our rabbins, until 
 you are capable to seek its comprehension and 
 conviction from its proper sources. 
 
 * Ezek. xxxvii. 11 — 14; Daniel xii. 2, 3.
 
 40 A MANUAL 
 
 The Ten Commandments. 
 
 The main purpose of the impressive and as- 
 tounding revelation at Mount Sinai, was (as I 
 have before expressed) that of affording a per- 
 sonal and self-evident manifestation, graciously 
 evincing to the whole mass of a rude and unculti- 
 vated people, the actual existence of the eternal 
 and omnipotent Creator, who, with mir;iculous 
 wonders and irresistible power, had emancipated 
 their persons from slavery, and saved their souls 
 from being sunk into abominable idolatry, as 
 well as for the purpose of constituting them a 
 favoured nation, selected by God, to obey his laws 
 and propagate the knowledge of his ineffable 
 divinity to all the rest of mankind. 
 
 Let us now examine into the nature of the 
 " Ten Commandments," then and there delivered, 
 engraven by the hand of God on two tables of 
 stone, and given to Moses as a covenant for the 
 children of Israel. 
 
 The first four of these commandments are evi- 
 dently such as relate to the knowledge and the 
 worship of the Almighty ; and the six following, 
 such as shall regulate the conduct of man towards 
 his fellow men. AVe may moreover remark, that
 
 OF JUDAISM. 41 
 
 these ten short behests, contain the germ of all 
 the laws afterwards detailed throughout the Bible ; 
 I shall notice a few illustrations of this as we 
 proceed through their explication, and enlarge on 
 this idea as sanctioned by some learned 'authori- 
 ties, when treating on their particular enumera- 
 tion in the Appendix. 
 
 " I. I am THE Lord thy God, which have 
 brought thee out of the land of Egypt, out of the 
 house of bondage." 
 
 This portion is most correctly esteemed by us 
 as the First Commandment ; what is added to it 
 in the English and other translations, viz. " Thou 
 shalt have no other gods, &c ," we consider as 
 forming the commencement of the Second Com- 
 mandment ; for this declaration must be regarded, 
 from the very circumstances attendant on its de- 
 livery, as specially given for the express purpose 
 of impressing " firm belief" in the existence of a 
 Supreme Divine Power, the universal Creator and 
 graciously ruling Providence ; hence, it consti- 
 tutes one of the positive or active commandments, 
 and is to be obeyed by its belief; whereas, the 
 other part forms one of those that forbid certain 
 actions, and are therefore termed Negative Com- 
 mandments, i. e. acts to be abstained from. Our
 
 42 A MANUAL 
 
 ever-to-be-venerated teacher and propl\et Moses, 
 in his recapitulation of the law*, enlarges on the 
 subject of this commandment in the section'!* 
 called, " Sh'ma Ysrael," wherein he declares that 
 the Eternal, who is our God, is 0}ie. T have already 
 endeavoured to give you an idea of the nature 
 and character of the unity attached to the Creator, 
 for which we have no completely expressive word 
 but One, thereby implying one sole indivisible 
 Being. The chapter just mentioned, proceeds to 
 teil man that it is his duty " to love his God, 
 with all his heart, all his soul, and all his might ; 
 expressions strong enough to excite the full and 
 proper feeling in such as will seriously pay atten- 
 tion to them : and being aware of the frail nature 
 of man, and knowing how soon the strongest im- 
 pressions are liable to be worn out, Moses farther 
 enjoins the people, " always to bear them in the 
 heart to teach them to their descendants, and to 
 speak of them at all times and seasons ;" and in 
 order to refresh the memory, " you shall bind 
 them as a sign upon your arm and your forehead, 
 and even "wTite them on your door-posts and 
 gates." Our holy rabbins have properly ordered 
 this important chapter to be Uvice regularly re- 
 peated in our daily prayers, that vre may at all 
 * Deut. vi. 4. t Ibid.
 
 OF JUDAISM. 4$ 
 
 times be impressed with, and carry about us, the 
 recollection of the constant presence of an Al- 
 mighty, gracious, and superintending God, whom 
 we are bound to venerate, to love, and to wor- 
 ship. 
 
 N. B. All our laws enjoining love to our fellow 
 men, and all regulating worship, Src, evidently 
 arise from this source. 
 
 "II. 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 (jeneration of them that hate 
 me ; and shewing mercy unto thousands of them 
 that love me, and keep my commandments." 
 
 The first commandment, as I have already ex- 
 plained, comprises in a few^ w^ords our active duties 
 towards God ; and this negative commandment 
 goes to confirm the same injunction, by forbid- 
 ding any form of worship whatever, either to a 
 plurality of gods, or any other object but the 
 true God, be it in a created or a fabricated form :
 
 44 A MANUAL 
 
 it will be quite unnecessary to enlarge on the words 
 of this commandment, being, as they are, at once 
 so plain and intelligible : it is, however, proper to 
 remark, that belief in soothsayers,* spirits, omens, 
 or witchcraft, is idolatrous, inasmuch as it implies 
 a trust or dependence on vanities, but which cor- 
 rectly can only be fixed on Godf ; that we may 
 accord -wath what the Scripture teaches, " Thou 
 must be perfect with the Lord thy God J." 
 
 N. B. The laws forbidding witchcraft, false 
 prophecy, and strange ceremonies, &c. come under 
 this article. 
 
 *' III. 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." 
 
 God is an essence so exalted, that his very 
 name is sacred ; the actual true name composed 
 of four letters, and hence called Tetragrammaton, 
 is very properly deemed much too holy for com- 
 mon enunciation by human lips •, whenever there- 
 fore it is met with in the Bible or Prayer-book, it 
 is always expressed by its points, and not by its 
 letters, and hence is read Adonai, the punctuation 
 of which is of similar form ; nay, even this sub- 
 
 * Deut. xviiii. 10 — 22. f Jerem. xvii. 7. 
 
 t Deut. xviii. 13.
 
 OF JUDAISM. 45 
 
 stituted name is never uttered but with due re- 
 verence. The commandment specially forbids its 
 use in vain, that is to say, lightly, on every slight 
 occasion, such as common swearing, which some- 
 times becomes a shocking habit, as disgusting as 
 it is sinful : how much worse then is it, when 
 made use of for deceit ! and how unpardonable 
 w^hen employed to testify falsehood ; it becomes 
 absolute blasphemy to call the name of the God 
 of truth in evidence of what you know to be 
 false* : even the uttering of prayers containing 
 the sacred name, irreverently, without the proper 
 devout feeling, is a sin of this order : the only 
 time in which it may be permitted, is in a court of 
 of justicef, or on some very solemn and important 
 occasion. 
 
 N. B. The prohibitory laws against oaths, 
 deception, cursing, the regulation of Nazarites, 
 oaths, &c. &c., are deduced from this command- 
 ment. 
 
 " IV. Remember the sabbath day, to keep it 
 holy ; six days shalt thou labour, and do all thy 
 work : but the seventh day is the sabbath of the 
 Lord thy God : in it thou shalt not do any work, 
 
 * Lev. xix. 12. 
 
 t Deut. vi. 13; X. 20.
 
 46 A MANUAL 
 
 thou, nor tliy son, nor thy daughter, thy man- 
 servant, nor thy maid-serrant, nor thy cattle, nor 
 thy stranger that is within thy gates ; for in six 
 days the Lord made heaven and earth, the sea, 
 and all that in them is, and rested the seventh 
 day : wherefore the Lord blessed the sabbath-day, 
 and hallowed it." 
 
 The observance of the sabbath, as a day of 
 rest from all kinds of labour, had already been 
 commanded, when the manna was supplied by 
 Divine Providence as a daily food. The same 
 ordinance is found repeated on a number of other 
 occasions ; it is significantly termed " a sign be- 
 tween God and the children of Israel," and 
 dedicated as a day of rest and spiritual enjoy- 
 ment, in commemoration of the six days which 
 the Almighty chose to occupy in the creation ; as 
 also that the specific ordinance of making the 
 seventh* a day of complete rest, is decidedly a type, 
 by the observance of which the children of Israel 
 should evince their belief, that the creation of the 
 universe was actually the work of that eternal om- 
 nipotent God whose sacred behest was at that 
 moment so gloriously promulgated at Sinai, in the 
 presence of the whole nationf. With this exalted 
 
 * Genesis, ii. 1, 2. t Exod. xxxi 13.
 
 OF JUDAISM. 47 
 
 idea was the sabbath instituted ; and henee it is 
 a fundamental duty that we strictly obey this 
 commandment, and consecrate it by devoting 
 ourselves to the worship and praise of the Al- 
 mighty Creator ; we ought on that sacred day to 
 leave all worldly pursuits, and employ the time 
 in contemplating the wondrous works of God with 
 a grateful sense of his manifold kindnesses. 
 
 N. B. This commandment is a type of all the 
 festivals instituted throughout the year, a source 
 of all the laws respecting their observance, and 
 the punishments on their infringement, the sab- 
 batical year, the jubilee, &c. &c. 
 
 " V. Honour thy father and thy mother ; that 
 thy days may be long upon the land, which the 
 Lord thy God giveth thee." 
 
 Our rabbins have remarked, that this com- 
 mandment is placed between those pointing out 
 our duties to God, and those regulating our con- 
 duct towards our fellow-creatures ; and that it is 
 precisely suited to such an intermediate position, 
 as the duties it imposes are modifications of the 
 high sense of respect and obedience due to the 
 Father of the universe, which, in a proportionate 
 degree, must be entertained for the parents who 
 are the source of your corporeal existence, while
 
 48 A MANUAL 
 
 your soul is the spiritual portion, the source of 
 which is from God. 
 
 There are some peculiarities to be remarked in 
 tlie terms employed throughout this command- 
 ment. " Honour your parents" is the dictatorial 
 expression used to inculcate this duty : to love 
 them is a natural result requiring no legislation : 
 this is the only example in the decalogue where a 
 reason or a reward accompanies the precept : viz. 
 " that thy days may be long in the land, &c. 
 &c." On another occasion, where the same law 
 is expressed,* " Fear your father and mother ;" it 
 is closed by " I am the Lord your God;" all this 
 gives an importance to a commandment, which 
 otherwise might be rather too lightly considered ; as 
 it only affects the conduct of a small circle of per- 
 sons within themselves, and has not the character 
 of being any of those divine or social duties 
 affecting the mass of mankind in a general view : 
 hence, it appears evident that the object of this 
 commandment, so expressed, actually is to make 
 the duty towards parents a serious positive law to 
 be religiously obeyed : it being nearly allied in 
 character, though immeasurably inferior to that 
 we owe to God, the eternal Father of all :— an ex- 
 tension of somewhat similar feeling of respect and 
 * Lev. xix. 3.
 
 OF JUDAISM. 49 
 
 gratitude is also due to all those wlio have acted 
 the parts of parents towards us, as guardians, 
 masters, teachers, &c. 
 
 N. B. Under the general idea comprised in 
 this commandment, the laws and ceremonies in- 
 stituted for the honor and glory of God, in or out 
 of the holy temple, &c. may be included, as also 
 all such as are attached to kings, prophets, go- 
 vernors. Sec. 
 
 " VI. Thou shalt not commit murder." 
 The three following commandments are each 
 expressed by a simple and single prohibition ; and 
 this very terseness is strongly indicative of their 
 general bearing in the most enlarged sense ; 
 thus, this commandment prohibiting murder, 
 not only implies the act of wilfully depriving 
 a fellow human being of life by sudden vio- 
 lence ; a law which had for ages been in force*, 
 but it also implies any measure likely to be 
 slowly producing such fatal consequence, as the 
 administration of poisons, the inducing death by 
 exciting dangerous mental affections, such as in- 
 tense grief, despondency, violent passion, revenge, 
 &c., or by a conduct so continued and irritating 
 as might lead to suicide : also the occasioning an 
 * Genesis ix. 5, 6. 
 £
 
 50 A MANUAL 
 
 exposure to fatal accidents or consequences, as 
 was the case with Uriah, who was so disposed of 
 by Da\dd. 
 
 The neglect of assistance to a person in danger, 
 comes likewise under this species of crime*. 
 
 N. B. The laws of houses of refuge for inno- 
 cent homicides ; those against harsh treatment of 
 men in general, and the poor in particular, the 
 placing a guard round the flat roof of a house to 
 prevent accidents, Sec. &c., are all arising from the 
 principles laid down by this commiandment. 
 
 " VII. Thou shaltnot commit adultery." 
 This commandment, which forbids the cohabi- 
 tation of a married man or woman with any 
 stranger, is highly important to the happy enjoy- 
 ment of lifef ; it also prohibits the formation of such 
 incestuous marriages as are enumerated in the law ; 
 even the indulgence of slight liberties under such 
 circumstances leads to dreadful consequences : 
 and such are strongly described and warned against 
 by the wise King Solomon in Proverbs, throughout 
 the 5th, 6th, and 7th chapters. 
 
 N. B. Many laws spring from this source, such 
 as the prohibition of marriage with persons of 
 
 * Lev. xix. 16. f Malachi ii. 14—15.
 
 OF JUDAISM. 51 
 
 strange religions ; the exclusion of illegitimate 
 offspring ; laws against seduction, S:c. &c. 
 
 " VIII. Thou shalt not steal." 
 
 I have already stated, that the short and simple 
 words used in the three last commandments, are 
 strongly indicative of their large bearing ; in no 
 case is this fact so evident as in the one now under 
 view : so forcibly were our ancient rabbins im- 
 pressed with the influence of this circumstance, 
 that they have considered this commandment to 
 be mainly directed against the most atrocious of 
 the various crimes of this class ; viz. that of 
 stealing human beings to enslave them, and have 
 pointed out other prohibitory laws in the Bible, as 
 referring to the various other descriptions of theft ; 
 such as stealing in private, or robbing in public, 
 which are specifically pointed out in Leviticus, 
 xix. 11 — 13, or fraudulently withholding the 
 property of others of whatever kind it may 
 be, see Dcut. xxiv. 14, 15; or even pro- 
 crastinating the payment of debts when having 
 the means, see Prov. iii. 28 ; every species of 
 deception, even if only in thought, by which a 
 false opinion is induced, and the latter is expressly 
 called " a theft of the heart." 
 
 N. B. All the laws against theft and fraud, 
 E 2
 
 52 A MANUAL 
 
 weight and measure, gleanings of the field, Sec. 
 &c., come under tliis head. 
 
 " IX. Thou shalt not bear false witness against 
 thy neighbour." 
 
 By this commandment, we are forbidden, not only 
 the bearing false testimony or instituting a false 
 suit in a court of justice*, but are prohibited the 
 promulgation of any kind of falsehood whatever ; 
 such as scandalf, which is often productive of 
 great evil in society, even mere idle conversation, 
 when inconsiderately repeated or incautiously 
 propagated, frequently occasions much mischief J ; 
 but personal slander is absolute M'ickedness.§ 
 Our rabbins compare such actions to the corrupt- 
 ing influence of a fly-blow in a piece of whole- 
 some flesh meat, and go so far as to say, " A man 
 should be careful even in praise, that it be not 
 overcharged, lest it should lead to a suspicion of 
 blame." 
 
 X. B. The laws respecting the credibility of 
 witnesses; those against bribery and corruption; 
 the scandalizing a female captive ; the appoint- 
 ment of a king and judges, &c. &c., are all de- 
 iducible from this commandment. 
 
 * Prov. xix, 9. t Levit. xix. 16 ; Prov. xiii. 5. 
 
 : Prov. X. 19. § Prov. X. 31.
 
 OF JUDAISM. j;5 
 
 " X. Thou shalt not covet thy neighbour's 
 house, thou shalt not covet thy neighbour's wife, 
 nor his man-servant, nor his maid-servant, nor 
 his ox, nor his ass, nor any thing that is thy 
 neighbour's." 
 
 Covetousness, or an envious wisli to possess the 
 property of others ; ambition to equal or surpass 
 others in the enjoyment of the goods of this world, 
 by wliich a desire is cherished to see them de- 
 prived of such comfort ; are passions ruinous to the 
 body and soul, exciting an envious discontent* 
 and misery, irritating the mind, and eventually 
 proving destructive to health, as well as inciting the 
 commission of a multitude of wicked acts, leading 
 to frauds, treachery, and even theft ; our rabbins 
 very correctly sayf, " Envy, cupidity, and ambi- 
 tion, drive man out of the world;" man ought to 
 be content with his lot, and confide in the wisdom 
 and goodness of the Almighty God, who will at 
 all times apportion to every one what he deserves, 
 and what is most beneficial to him J;. 
 
 N. B. Not to impede the progress of another; 
 usury laws ; freely to give tithes ; presents, gifts, 
 &c. ; and many other duties which may readily 
 be ranked as opposed to covetousness and avarice, 
 are included here. 
 * Prov. xiv. 30. f Aboth, iv. I Prov. iii. 5, C.
 
 54 A MANUAL 
 
 PiECAriTULATION. 
 
 Rabbi. Now, my dear lad, having taken a 
 general view of religion, I am desirous to know 
 how far I have succeeded in my endeavours to 
 make it clear to your understanding : be so kind, 
 therefore, as to inform me in the best way you 
 are able, what is your idea of God and his attri- 
 butes. 
 
 Scholar. My dear Sir, I am very thankful 
 for the pains you have taken to explain to me the 
 whole of tliis important and difficult subject: I 
 have been very attentive to all the infoiTnation 
 you have so particularly and pleasingly taken the 
 trouble to convey, and I hope to be able to shew 
 that your endeavours have not been fruitless. I 
 am sensible of the existence of God, who is One 
 in his nature, the sole Creator of the universe, 
 eternal in his being, Mdthout form or substance, and 
 therefore invisible, all-wise, omnipresent, kind, 
 just, and merciful. 
 
 R. How know you all this ? 
 
 S. Our o^vn reflection on the nature and order 
 of all things around us, must, if we think deeply 
 on the subject, oblige us to conclude that there 
 exists a power to cause, or a master-spirit to form
 
 OF JUDAISM. 55 
 
 tliem, and to ensure their regularity and perma- 
 nence ; but for the actual j^roof of such a fact, we 
 are indebted to Revelation : such indeed did the 
 Almighty graciously condescend to evince in full 
 glory, on Mount Sinai, whereby a striking impulse 
 was made on the whole of the nation present, and 
 subsequently on the whole world, producing as 
 strong a conviction as the limited understanding of 
 weak mortals could possibly be made to acquire. 
 
 R. "Was that the only purpose of this wonder- 
 ful and astounding manifestation of the Deity ? 
 
 S. No; not the only one; the enactment of 
 laws was a principal object ; the Ten Command- 
 ments, the ground-work for the laws afterwards 
 detailed by Moses in the Holy Bible, were then 
 announced, and our implicit obedience directed 
 to be rendered to them ; the awful exhibition of 
 that day also enforces the conviction, that pro- 
 phecy is an emanation from God, given for our in- 
 formation and admonition, and must, therefore, 
 be received with all due reverence ; replete as 
 it is with wise and consolatory doctrines, in- 
 structive at once to the mind, and salutary to the 
 soul. 
 
 •. Thus it is, that we find the inspired prophets 
 enlarge and make clear what frequently is only 
 slightly expressed hi the Pentateuch ; through
 
 OO A MANUAL 
 
 tlieir aid it is that we are enabled to under- 
 stand that the soul is immortal*, and when the 
 body dies, it departs to join the spiritual world 
 whence it was taken ; moreover this spiritual soul, 
 or active portion of our being, has complete liberty 
 to direct the actions of the body by its own free will : 
 this renders it responsible for its conduct, and it 
 must abide by the consequences of having obeyed, 
 or having disregarded the laws of God laid down 
 for its observance : hence it is beyond a doubt, that 
 the soul, after its departure from the body, must 
 receive its deserved reward or punishment : the 
 weakness of the human mind, however, being de- 
 ficient in the power of comprehending the precise 
 nature of spiritual existence, can, of course, have 
 no correct idea of the actual mode in which this 
 retribution is effected ; but there can be no ques- 
 tion as to the fact. 
 
 R. Excellent ! you have given a clear descrip- 
 tion of the principal doctrines, deducible from the 
 sources we have examined; but have you not been 
 taught others, whose origin is to be found in the 
 text of the Bible ? For example, you know that 
 we are but poor weak mortals, and do not always 
 refrain from acting wrongly. Is there no help 
 
 * Eccles. xii. 7.
 
 OF JUDAISM. 57 
 
 for the poor sinner, who after all, may only have 
 been indiscreet, but not radically wicked? 
 
 S. Yes, God in his mercy has left a way open, 
 whereby the sinner may possibly be pardoned, and 
 his deserved punishment be remitted ; namely, by 
 repentance. The penitent who addresses his God 
 with a contrite heart, deeply impressed with a 
 grievous sense of his guilt, confesses his sins, and 
 most humbly prays for forgiveness ; at the same 
 time most solemnly and sincerely resolving not 
 to relapse into wicked courses, but to be watchlul 
 over his conduct, and repair the evils already 
 committed*, the merciful God will surely " attend 
 to Xhe earnest prayer and forgive." 
 
 R. In what does man's duty towards his 
 Creator specially consist ? 
 
 S. Our duty to Godf consists in the awe and 
 veneration with which we ought to be impressed 
 towards him, the adoration witli which we are to 
 regard him as Creator, and the love we are bound 
 to bear towards him as a gracious universal bene- 
 factorij:, we ought ever to bear him in our mind, 
 'Mn our hearts and our souls;" replete with 
 these sentiments from their own intrinsic ex- 
 cellence, unbiassed by the expectation of re- 
 
 * Isaiah i. 15 ; and Iv. 7. f Dout. x. 12. 
 
 1 1 Chron. xxviii.y.
 
 58 A MAX UAL 
 
 ward, or fear of punishment : nay, if it became 
 necessary, we must be ready even to lay down our 
 lives for their maintenance. 
 
 R. By what means is such a feeling made 
 manifest ? 
 
 S. By the regular exercise of pious thoughts 
 and sacred observances : by the regular repetition 
 of the chapter Shlno Israel twice every day, its 
 sacred doctrines will become indelibly impressed 
 on our hearts : it will also be evident upon all occa- 
 sions whenever, either to express our praise, tender 
 our gratitude,- or petition for grace and favour, we 
 presume to offer up prayers to the Almighty and 
 beneficent God, that we address him with all due 
 meekness of spirit, true devotion, and perfect ear- 
 nestness ; always carefully avoiding the \iilgar 
 habit of coldly repeating the stated prayers •without 
 a due consideration of their sacredness and the im- 
 pressive force of their pious composition ; one cause 
 of which, namely, the increasing neglect of study- 
 ing the holy language in which they are framed, is 
 greatly to be lamented ; for we ought to be com- 
 pletely imbued with the true spirit of devotion 
 whenever we make our approach towards God, 
 with the earnestness of a pure mind and humble 
 language : besides this duty of regular private*, 
 * Isaiah xxix. 13.
 
 OF JIDAISM. "){> 
 
 as well as inward, prayer, we must also join in 
 j)ublic worship to declare the glory of God, in 
 order that hy the expression of our lips we may 
 testify our trust in God, the strength of our faith, 
 our complete devotion, and our gratitude. 
 
 To this may be added an o])edience and firm 
 adherence to our holy laws and reli<2^ous ob- 
 servances, whereby we publicly glorify the Lord 
 God of Israel : such conduct during life will 
 afford us a reasonable hope, that after death we 
 may deserve taking a part in the resurrection at 
 the end of the world*, and enjoy celestial happi- 
 ness in the world to come ; as is most happily ex- 
 pressed by the Rambam. " Where the souls of 
 the righteous will be delighted in the glory of the 
 divine presence, and enjoy a sweet and plenary 
 happiness in a world of complete perfection : 
 they will rejoice in the cognizance of the Deity, 
 and the knowledge of truth, which constitute a 
 rapture and ecstasy beyond what mere mortal 
 man can possibly have a due conception of; but 
 the wicked will for ever be cut off; they will be 
 shut out from all such enjoyment, and have no 
 participation therewithf." 
 
 K. At what period is so happy a consumma- 
 tion to be expected i 
 
 * Ecclcs. xii. 7. t Maimonides Yad Hachzakali-
 
 60 A MANUAL 
 
 S. At the last day, or day of judgment, which 
 the prophet Daniel hath foretold*. " And many 
 of them that sleep in the dust shall awake, some 
 to everlasting life, and some to shame and ever- 
 lasting contempt : and they that be wise shall 
 shine as the brightness of the firmament, and they 
 that turn many to righteousness, as the stars, for 
 ever and ever." 
 
 But before this consummation shall come to 
 pass, we are assured that Israel will be restored 
 to its native land, that the Messiah of the seed of 
 David "v\dll come and establish the nation as the 
 prophet Micah declares. '* Every man under his 
 vine and under his fig-tree, and the people will 
 walk every one in the name of his God, and we 
 will walk in the name of the Lord our God for 
 ever and ever-f ; but the exact time when this 
 blessed state is to take place, is decidedly secret 
 and not to be known to mortals, as the angel said 
 to Daniel, " Go thy way, for the words are stored 
 up and sealed till the time of the end. Blessed is 
 he that waiteth." 
 
 R. "What are the social duties ? 
 
 S. Our duty towards our fellow-creatures may 
 
 * Daniel xii. 2, 3. 
 
 t Micah iv. 1 ; see also Isaiah xi. & xii, passim ; likewise 
 Ixv. & xvii. &c.
 
 OF JUDAISM. CI 
 
 all be comprised in the short sentence expressed 
 by the sacred volume, Leviticus xix. 18. " Thou 
 shalt love thy neighbour as thyself; I am the 
 Lord." Numerous particular laws relative to 
 the conduct of man in a social view, are spread 
 throughout the Bible for our instruction and 
 guidance through life, the most predominant of 
 which are founded on universal charity. 
 
 R. "What laws arc those which make out the 
 peculiar designation of the Jewish nation ? 
 
 S. I. Circumcision, by which they are stamped 
 with the covenant, made with our patriarch 
 Abraham, through whose seed the true religion 
 was promised to be promulgated, and all the na- 
 tions of the earth to be blessed. 
 
 II. The strict adherence and proper employ- 
 ment of the Sabbath, in commemoration of the 
 Almighty having chosen to create the world in six 
 days, and to appoint the seventh for holy ob- 
 servance. 
 
 III. The prohibition of certain kinds of food, 
 and the regulation of their preparation commanded 
 for a select and holy nation, who should remain 
 undefiled, and which to this day proves preven- 
 tive of too intimate a connexion with persons of 
 different faith. 
 
 IV. The wearing of Tsitsith(n^!i^2), or fringes
 
 02 A MANUAL 
 
 at the corners of a square clothing* ; also the ap- 
 pointed chapters written on parchment, and worn in 
 <,'ases during prayer, on the forehead and left armf , 
 T'phillin (]'^b''2n) ; as well as their being placed on 
 every door-post of the houses^, Mezuzas (niTITvj''. 
 
 * Deut. xxii. 12. t Deut. vi. 8. 
 
 X Deut. vi. 9.
 
 OF JUDAISM. 63 
 
 CALENDAR. 
 
 Although it may not be absolutely essential, in 
 sketching this outline of the Jewish religion, to 
 enter into a particular exposition of its various 
 laws, ceremonies, and customs ; yet, as the ob- 
 servances of the several festivals form prominent 
 features, and are practised as commemorative of 
 certain great events, which tend to manifest, as well 
 as confirm, its most sacred and essential princi- 
 ples ; they certainly are proper subjects for re- 
 mark and attention. In acquitting myself of this 
 part of my task, it may prove not unadvisable to 
 follow the order of the Calendar, as this plan may 
 afford me an opportunity of giving some account 
 of the method of calculating the course of the 
 year, and the order of its arrangements, which 
 have been so long and so wonderfully acted upon 
 by the Hebrews, with an accuracy surj)assing all 
 other chronologists. 
 
 The fountain of all knowledge, the holy Bible, 
 has, in the course of its commandments, pointed 
 out the grounds of the construction of the Alma- 
 nack, by fixing the time of year at which the 
 several festivals, or religious observances, are to 
 be held.
 
 64 A MANUAL 
 
 As soon as the Israelites were released from 
 Egypt, the attention of Moses was called to a new 
 era ; he was no more to be guided by the Egyptian 
 calendar, which the people had been in the habit 
 of following, but was ordered to look out for the 
 emergence of the moon then about to appear, and 
 to regard it as the beginning of a new year*. 
 This festival, being the first that was commanded, 
 on account of the passover sacrificed on that oc- 
 casion, was ordered to be annually kept for per- 
 petual commemoration on the fourteenth day of 
 Nissan, which in consequence was denominated 
 the first month in the year, and all the festivals, 
 wherever they are mentioned as such in the Pen- 
 tateuch, are for this reason placed in the same 
 order of monthsf ; thus, the feast of trumpets, 
 Rosh Hoshana {r\'y^7^ tTS^), or new year's day, is 
 ordained to be held in the month which, according 
 to this range, is called the seventh ; although 
 from arrangements subsequently madej, it is now 
 reckoned as the first month, or the commence- 
 ment of the civil year, by which our years are at 
 present reckoned and our dates regulated ; while, 
 
 * Exod. xii. 2. 
 
 t See the whole order of the festivals in Numb, xxviii. 
 29. 
 
 X Exod. xxiii. 16; xxxiv. 22.
 
 OF JUDAISM. OO 
 
 in computations made for sacred occasions, the 
 former is considered as the ecclesiastical year. 
 
 This ordinance, that the appearance of the new 
 moon was essential to the establishment of the 
 ceremonies and sacrifices regulated for every new- 
 moon day or Rosh Hodesh (Win 127S"1), was com- 
 mitted to the management of the Sanhedrin, who 
 sat in the temple and issued proclamations of the 
 day when the moon was declared to be visible, and 
 the month considered as commenced ; hence it 
 sometimes occurred, that when the moon was not 
 sufficiently advanced to be seen in time, on the 
 day of its renewal ; such month had thirty days 
 allotted to it, the last of which is called the first 
 day of Rosh Hodesh, from the fact that the new 
 moon is actually formed, although it might not 
 be visible in the horizon; and the following day 
 called the second day of Rosh Hodesh, was 
 reckoned as the first of the succeeding month. 
 
 However strictly this ordination of establishing 
 the Rosh Hodesh by the actual appearance of the 
 new moon was adhered to by the Sanhedrin (as 
 is evident from the various rules laid down re- 
 specting the nature and value of the reports 
 brought by their messengers, sent out for tliat 
 especial purpose), it is asserted by all the rabbins, 
 that a regular astronomical calculation, known to
 
 66 
 
 A MANUAL 
 
 Moses, was by him traditionally transmitted to 
 his successors as a secret instruction, until it 
 reached the Sanhedrin, who were thereby greatly 
 assisted in effecting this lunar arrangement. 
 
 This, indeed, from the uncertainty attending 
 mere ocular observation, which cloudy weather or 
 other accidental circumstances might have rendered 
 fallacious, appears to have been almost indispens- 
 able in order to ensure the requisite correctness : a 
 brief outline of a system so unparalleled for its accu- 
 racy, and distinguished for its unaltered use through 
 so many successive generations, down to the present 
 period, may not be unacceptable in this place. 
 
 The Jewish year, regulated as before mentioned, 
 consists of twelve lunar months, during each of 
 Avhich the moon revolves round the sun in the 
 time of 29 days, 12 hours, and 793 subdivisions 
 of 1080 computed parts of an hour*. Twelve 
 such circumvolutions make up a lunar year, con- 
 sisting of 354 days, 8 hours, and 48 or 49 
 minutes ; whereas the solar year, or the period 
 occupied by the revolution of the earth round the 
 sun, contains 365 days, 5 hours, and 551 minutes : 
 thus, it is evident, that the lunar year falls short 
 
 * This Judaic computation is equal to 29 days, 12 hours, 
 44 minutes, 3;^ seconds.
 
 OF JUDAISM. 67 
 
 of the solar by nearly 1 1 days in each year. 
 Some arrangement was therefore indispensable to 
 make these two differently calculated years agree 
 at some point, in order that the sidereal time 
 might accord: to effect this, a cycle of 19 years is 
 taken, of which 12 years are called common lunar 
 years, consisting of 353, 354, or 355 days each, 
 according to rules established for that purpose; 
 and an additional or thirteenth month of 30 days 
 is introduced, and added to each of the remaining 
 seven, which are termed embolismic, or leap 
 years; namely, the 3rd, 6th, 8th, 11th, 14th, 
 17th and 19th; by means of which the lunar 
 cycle, at its end of 19 years, is found to accord 
 with the solar, and the moon and the earth meet 
 at the same point of the sphere from which they 
 set out at its commencement. 
 
 This sketch of the Jewish calendar will be suf- 
 ficient for the comprehension of the changes that 
 occur in the construction of the several current 
 years ; the holy Bible, as I have before said, is 
 our guide ; and in order to direct a due attention 
 to the regulation of the festivals at the proper 
 times, it explicitly commands special care to be 
 taken that the festival of the passover be kept in 
 the month Abib*, which signifies the month of 
 * Deut. xvii. 1 ; and Exod. v. 
 F 2
 
 68 A MANUAL 
 
 ripening ; and, as the corn growing in that eastern 
 climate does begin to ripen about April, it is 
 clearly indicative that the vernal equinox, being 
 the actual period of the exit from Egypt, is 
 the proper time of year for the observance which 
 this festival is designed to commemorate. This 
 commandment being so decidedly marked, the 
 fixing its proper period is of course a matter^ of 
 great importance ; but if, in following the course 
 of the lunar years, we annually lose 11 days, 
 it is evident that the time calculated and fixed 
 upon for the celebration of the passover would 
 every year become more distant from the proper 
 season so strongly typified in the text ; but by 
 the judicious intercalation of a month, as before 
 described, the whole arrangement is kept in 
 balance, and our passover is always observed at 
 the prescribed season. 
 
 The different number of days allotted to each 
 distinct year, arises from a variety of circum- 
 stances regulating the festivals, as likewise from 
 the necessity of making up nearly 1 1 more lapsed 
 days, which are the result of an accumulation of 
 small fractional parts left unprovided for during 
 the space of 28 years, forming the solar cycle. It 
 would be as tedious as unnecessary to enlarge on 
 this farther than, as an example, to state a rule,
 
 OF JUDAISM. 69 
 
 that the new-year's day cannot he fixed on the 
 1st, 4th, or 6th day of the week, as that would oc- 
 casion Hoshanna Rabba to he held on the Sabbath, 
 and Yom Kippur on Friday or Sunday, days in- 
 compatible with their respectively instituted cere- 
 monies ; so also are the various other festivals de- 
 pendant on rules of this nature. 
 
 J shall now proceed with the Calendar, observ- 
 ing the order at present used from the beginning 
 of the civil year, and notice the remarkable days 
 as"" th(?y occur : it will be useful for you to know 
 that we have no specific names for the several 
 days of the week, which are only designated by 
 their order, as the first, second, &c., and not more 
 than three or four are to be found in scripture as 
 attached to months ; nay, it is even questionable, 
 whether these be pure Hebrew : the names now 
 used are Chaldaic, and were adopted in Babylon by 
 the rabbins who laid the foundation for the Mishna. 
 
 As a ffcneral rule of observance tlirouHiout the 
 year, it must be noticed, that the days distinguishing 
 the beginning of the month, whether there be one 
 or two as before expressed/ are each called Ilosh 
 Hodesh i^ti?in DS~1), on wliicli the psalms of praise 
 denominated Half Ilallel are recited in the morning 
 prayers, and some additions made in the liturgy ; it 
 • See page 65.
 
 70 A MANUAL 
 
 is also an established custom, that on the eve of 
 every Rosh Hodesh, a sort of penitential course is 
 pursued ; and at afternoon prayers, the confes- 
 sional prayer C^^Dtt^K), and propitiatorial petitions 
 (mrr^bD), are humbly repeated, whence the day is 
 called the minor day of atonement {^t^p "IISD D")^)- 
 Such a regular monthly recognition of our sinful 
 state is surely an edifying and pious procedure. 
 
 * TiSHRi, called in Scripture, Etkanim, the first 
 month of the ci^^il year and seventh of the eccle- 
 siastical, has 30 days ; it is coeval with a range 
 from 1 3th September to 12th October, dependant 
 on its occurrence in an embolismic year or not ; 
 it is the richest month in the year for sacred days 
 and festivals : the first two days known by the 
 term of Rosh Hoshanah* are held as most sacred ; 
 our rabbins apply to them the verse in Psalmsf , 
 " Blow the trumpet on the New-moon day, on our 
 solemn feast day, for this is a statute for Israel, a 
 judgment of the God of Jacob:" the horn accord- 
 ingly is sounded to awaken the remembrance of 
 past actions, the merits or defaults of which are 
 thought to influence the determination of our fate 
 during the coming year. This being the day on 
 which the world was first put into action, its anni- 
 * Numb. xxix. 1. t Psalm Ixxxi. 2.
 
 OF JUDAISM. 71 
 
 versary has traditionally been fixed on as a day 
 of trial and judgment of man, whereon the whole 
 of his conduct during the past year becomes the 
 object of approval or censure, and influences the 
 fate to be adjudged to him for the one com- 
 mencing : hence, the attendance at the synagogue 
 is strictly observed, the prayers, &c., allotted for 
 the service of the day are all peculiarly devoted 
 to the object of praise, to the great Creator of the 
 universe, and supplication for mercy and forgive- 
 ness from the God of justice towards the erring 
 mortals of this sinful earth. 
 
 The whole subsequent week, together with 
 these two days, are called '* The Ten Days ot 
 Repentance ;" they are regarded with peculiar 
 sanctity, and penitential prayers are every morn- 
 ing devoutly offered up in the synagogue; each 
 day is held as a fast, either during its first por- 
 tion, or entire, by the more strict ; whilst devotion, 
 charity, and rej^cntance, most impressively occupy 
 the thoughts, and regulate the conduct of the 
 pious, who consider this the period at which all 
 our conduct and actions are about to be adjudi- 
 cated*. 
 
 The third day of this month a solemn fast is 
 held, commemorating and deploring the sacrilc- 
 * Vide Talmud, Rosh Hoshanah.
 
 t'l A MANUAL 
 
 gious murder in the temple, of Gedaliah, the vice- 
 roy placed by Nebuchadnezzar over Jerusalem at 
 its capture, wliich was accompanied by a like de- 
 struction of a large number of the people, as well 
 as the infliction of much misery throughout the 
 nation*. 
 
 The tenth day, Yom Kippur, is however the 
 most prominent and important; it is appointed, 
 and its observance commanded in the Bible, with 
 great solemnity and peculiar ordinationt. This 
 great fast-day is ordered to be kept, as it were, 
 with double sabbatical strictness ; all manner of 
 work is most rigidly forbidden, the soul is to be 
 humbled by fasting, penitence, confession of sins, 
 and propitiatory prayer ; so deeply is it to be en- 
 gaged in this holy occupation, that even the com- 
 mon conveniences, such as wearing of shoes, re- 
 freshment by washing or bathing, are to be ab- 
 stained from ; and this discipline is to commence 
 on the eve of the ninth day, and continued until 
 sunset of the tenth, for it is a day appointed for 
 the atonement of sins " before the LordJ." 
 
 The services of this day, as observed in the tem- 
 ple of Jerusalem, exhibited a grand and solemn 
 spectacle ; the high priest had a number of sacri- 
 
 * Jerem. xli. 2, t Levit. xxiii. 26—31. 
 
 X Levit. xvi. 30.
 
 OF JUDAISM. 
 
 73 
 
 fices to oifer, he was to make confession and im- 
 plore pardon for himself, the priesthood, and the 
 whole congregation ; it was the only day in the 
 year when he was allowed to enter with all due 
 reverence into the Holy of Holies, where he might 
 be said to have approached the very presence of 
 God : the Levites were singing praises ; the 
 commonality of the nation in the outer courts were 
 fasting and praying with hearts replete with con- 
 trition, and, whenever they heard the ineffable 
 name of God pronounced by the priest, with holy 
 fervour responded, " Blessed be the glory of his 
 name for ever and ever !" Nay, even at this time, 
 although deprived of the glorious temple, and 
 constrained to substitute the best means we can 
 in observance of this solemn day, we trust our 
 endeavours are not in vain : for, truly speaking, 
 the scene of a devout congregation in our sjma- 
 gogues on this day is very striking ; nearly the 
 whole of its twenty-four hours are occupied in 
 earnest prayer, true devotion, and high-wrought 
 praise, together with confession of sins and 
 humble petitions from contrite and repentant 
 hearts. Such being the simultaneous observance 
 of the whole nation on the same day, and in nearly 
 the same manner, throughout tlie civilized world, 
 is at least strongly indicative of its earnestness,
 
 74 A MANUAL 
 
 and encourages a fair ground for presuming to 
 hope that the grace and mercy of the benevolent 
 Almighty will ever be benignly extended to ap- 
 plicants so sincere and zealous. It must be also 
 understood, that the state of mind thus induced 
 includes the whole range of charitable feeling of 
 men towards each other, for no one can expect to 
 be pardoned by God if he be not at peace ^vith 
 his fellow-creature*. 
 
 The Jubilee year was also proclaimed in the 
 temple on this day by the sound of trumpets-j", 
 
 Tlie fifteenth of this month is fixed for the 
 festival of Succoth or Tabernaclesf , also called in 
 scripture, Chag Haasiv (?)'^DSn nn), the Feast of 
 In-gathering, or what we might denominate the 
 Harvest Home, the period when all the produce of 
 the year, the wine, the oil, and all the winter 
 fruits, were housed : this festival is expressly com- 
 manded to be held as commemorative of the resi- 
 dence of the children of Israel in tents, during 
 their journey through the wilderness J, where, for 
 forty years, they were sustained by the imme- 
 diate providence of God, protected by his pre- 
 sence, and supported by his divine influence : we 
 are accordingly commanded to commemorate the 
 
 * Mishna Yoma at the end. f Levit. xxiii. 9. 
 
 X Levit. xxiii. 41— 43.
 
 OF JUDAISM. 75 
 
 same by dwelling in Tabernacles during the seven 
 days of this festival. 
 
 The celebration of the Feast of Tabernacles also, 
 was one of the three periods of the year, when 
 all the male portion of the nation were com- 
 manded to go up to the temple and evince their 
 devotion by worship, and by gifts in proportion 
 to their respective capabilities*. The Passover, 
 and the Feast of Weeks, being the two other ap- 
 pointed periods. The first and seventh days of 
 the Feast of Tabernacles are commanded to be 
 considered as holy, that is to say, equal with the 
 Sabbath ; excepting only, that all such occupa- 
 tions as might be required for the preparation of 
 food were allowed to be performedf. The inter- 
 mediate five days, however, are called Choll 
 Hamoed, or the lighter festival days ; when the 
 ordinary and necessary business of life might be 
 followed; this regulation is likewise operative 
 during the passover, the only other festival of a 
 week's duration. A number of peculiar sacrifices 
 were commanded to be offered on such occasions ; 
 in addition to which, anotlier ceremonial was 
 attached to these days of rejoicing ; and such, in- 
 deed, is in a manner retained to this day ; viz. 
 that of processions, in which a branch of the 
 * Deut. xxiii. 14 — 17. f Exod. xii. IG.
 
 76 
 
 A MANUAL 
 
 palm-tree, a bough of myrtle, some willow twigs, 
 together with the fruit of the citron-tree, were 
 taken in the hand, and with joyous songs carried 
 in procession round the altar ; many and various 
 mystical and typical meanings have been in- 
 geniously, and some very aptly, conjectured to be 
 attached to this peculiar selection, but the plainest 
 reasons are surely the best : the palm always was, 
 and yet is, an .article njied in processions ; the citron 
 was the most beautiful, and best-flaVoured fruit of 
 the climate that could keep its qualities seven 
 days ; and so is the myrtle of that country an 
 elegant shrub of very grateful odour ; while the 
 willow, a plant of a habitude indicating the pre- 
 sence of water, was joined to the more fragrant 
 herbs, as commemorative of the arid desert de- 
 void of that element, in which the people had so 
 long sojourned, and were now bringing back to 
 mind, gi-atefully praising God for the kindness 
 and mercy shewn in so desolate a situation. 
 
 On the eighth day, an additional festival is 
 enjoined to be held, called Atzereth, or the re- 
 straining ; because the people who came from a 
 distance were ordered to refrain from going home, 
 and to stay and devote an additional day at this 
 close of the season for sacrifice, thanksgiving, and 
 glorification, in the temple of the beneficent God
 
 OF JUDAISM. / / 
 
 who had so greatly favoured them : hence, in our 
 prayers, this day is particularly entitled " The 
 Period of our Rejoicing;" such, in fact, being its 
 peculiar character. The number of sacrifices 
 that were to be offered on that day being but few, 
 there remained ample time for many modes of re- 
 joicing: one of the impressive and pleasing^sighjs 
 exhibited at that period was the presentation of 
 the ripe fruit and products of the earth, called 
 Becurim*. These were brought in great pomp 
 by the several landholders in wTOUght baskets, 
 many of which were of silver, with their contents 
 beautifully arranged. A deputation of Le\'ites 
 went forth out of the gates of Jerusalem, and con- 
 ducted the processions into the temple, singing 
 select psalms all the wayf ; and when the fruits 
 were brought to the priest, the owner tepeated 
 the prescribed recitation^, waved the basket, and 
 retired with profound impressions and deep 
 veneration. 
 
 The seventh day of this festival (called n2rt2?in 
 n^"l), although not held as one of the sacred, was a 
 day of considerable importance during the period of 
 the temple ; it was the last on which the regular 
 sacrifices were ordained to be offered daily during 
 
 * Dcut. xxvi. 3—8. t Psalm xxx. cxxii. cl. 
 
 i Deut. xxvi. 5.
 
 78 A MANUAL 
 
 this festival, at first in a large number, but with a 
 regular diminution from day to day. The order of 
 procession on this day, was more imposing than on 
 any other ; and after seven times circumambulating 
 the altar*, the usual collection of plants, viz. the 
 palm-branch, &c., were cast aside, fresh twigs of 
 willow substituted, and Hosannah !\ was repeat- 
 edly and fervently vociferated. The willow was 
 chosen from its being attached to a watery soil, as 
 the prayers peculiarly addressed to the deity on 
 this day, were propitiatory of genial rains to fruc- 
 tify the earth, and ward off the e\'ils of equinoc- 
 tial gales. In these times, analogous prayers 
 and hymns are read and sung, the willow- 
 branches waved, and at the end of the service it is 
 the custom to beat off the leaves. Thus, you see, 
 this peculiar festival has a double purpose ; viz. 
 the commemoration of the tedious detention and 
 support of the nation during forty years in a 
 dreary desert ; as also a religious call for grateful 
 worship at the close of a bountiful year. 
 
 In the present times, when, being expatriated, 
 we are deprived of the latter reason ; we never- 
 theless seize the opportunity of affixing to this 
 festal period a more modern, but a very interest- 
 ing annual celebration. It is just at this time of 
 
 * Numb. xxix. 13—34. f Talmud, Succoth, fol. 45.
 
 OF JUDAISM. /y 
 
 year, that the weekly course of the sabbatical 
 reading of the Pentateuch arrives at its comple- 
 tion ; and on this occasion, in order to fulfil the 
 behest, " This book of the law shall not depart 
 out of thy mouth, but thou shalt meditate therein 
 day and night*," and, that we may never appear 
 unoccupied with the law of God, we make the 
 mode of procedure on the eighth day of tliis fes- 
 tival an important ceremonial : we read the last 
 section of Deuteronomy, and immediately follow it 
 up by reading the first chapter of Genesis ; thus, 
 joining the end of one annual course to the com- 
 mencement of the next, and thus keeping up a per- 
 petual circle in which there is no lapse of time, 
 during which the children of Israel, the original 
 conservators of the sacred law, can be said to be 
 inattentive to its exercise. 
 
 This additional day, from such ceremonial pro- 
 cedure, is called Simchath Torah (min nnct!?), 
 theRejoicing for the Law, in accordance with which, 
 a variety of appropriate hymns, blessings, and 
 praises, are added to the usual order of the festival 
 worship of that day. 
 
 The sun, during the course of this month, passes 
 through the constellation Libra. 
 
 * Josh. i. 8.
 
 80 A MANUAL 
 
 The second month of the civil, and eighth 
 month of the ecclesiastical year, is called Mar- 
 CHESVANorCHESVAN; in Hebrew, BuL. The num- 
 ber of days allotted to this and to the next month, 
 are the only instances of variety of their dis- 
 tribution occurring in different years, owing to 
 certain rules dependent on the appointment of the 
 new-year's day ; all the other months holding their 
 regular course of alternate 29 or 30 days each ; 
 and this regulation, as well as the order of 
 making the leap-year, depends on the arrangement 
 necessary for bringing the lunar cycle correct with 
 the solar year as before-mentioned ; in accord- 
 ance with this rule, Marchesvan of this year, 
 A. M. 5595, contains 30 days. The only pecu- 
 liar days of observance in its course are, that 
 Monday the '2'2nd, and the Thursday and the 
 succeeding Monday, are appointed as days for 
 fasting and putting forth petitions in humble 
 prayer, for favorable and genial rains required to 
 forward agricultural produce at the autumnal equi- 
 nox which has just passed, and the deprecation of 
 severe and destructive gales incident to that season. 
 
 This month runs from about the 13th October 
 to the 12th November, the sun passing through 
 the constellation Cancer,
 
 OF JUDAIS>f. 81 
 
 The third month is named Ciiislev (vbo^): like 
 the last, it has sometimes 29, or, as in this year, 30 
 days for its course : on the 2oth of this month 
 Hannucah commences, which, as its name implies, 
 is a commemoration of the Consecration ; a circum- 
 stance that took place in the second temple at the 
 time of its recovery from the tyrannical profana- 
 tion, and the subsequent prohibition of its holy 
 service by Antiochus Epiphanes. About A.M. 
 3630, this restoration was effected through the 
 bravery and prowess of Judas Maccabeus, one of its 
 high priests, on which occasion, a very small lamp 
 of consecrated oil was miraculously found capable 
 of furnishing sufficient to supply all the established 
 holy lights in the temple during eight days, until 
 a fresh portion could be procured. This season 
 is regarded as a joyous commemoration of the 
 miracle, &c., during which a regular series of 
 lights are every evening burned, commencing with 
 one, gradually increasing to eight, such being the 
 number of days of its observance. The laudatory 
 psalms (Hallel*) and some appropriate hymns 
 are added to the daily service, and tlie period con- 
 sidered as one fitted for national rejoicing. This 
 historical event being comparatively of a later 
 date, and consequently not noticed in the Bible ; 
 * Psalms cxiii. to cxviii. inclusive. 
 &
 
 82 A MANUAL 
 
 does not possess the sanctity of the regular festi- 
 vals ordained in the sacred text. 
 
 The course of the sun during this month, is 
 through the zodiacal constellation Sagittarius, and 
 runs from November 13th to December 11th. 
 
 The fourth month, named Tebeth, has 29 days, 
 from about December 12 to January 9. The 
 tenth is the only remarkable day, being kept 
 as a solemn fast in commemoration of the com- 
 mencement of the destruction of the first tem- 
 ple by Nebuchadnezzar ; the established order 
 of propitiator}' and penitential prayers in use for 
 fast days are accordingly read at the synagogues : 
 this fast is referred to by Zachariah, as the fast of 
 the tenth month*. 
 
 The course of the sun during this month, is 
 through the constellation Capricornus. 
 
 The fifth month, called Sh'vat, contains 30 days, 
 generally from January 10 to February 8, with- 
 out any peculiar observance of individual days. 
 
 The sun's course through the zodiac, pervades 
 the constellation Aquarius. 
 
 The sixth month, Adar, contains in common 
 * Zach. viii. 19.
 
 OF JUDAISM. 83 
 
 years 29 days, but in leap year 30 are allotted to 
 it, and 29 to the second Adar or Veadar ; this 
 portion of the year is that selected for the inter- 
 calation of the additional month required in the 
 arrangement of lunar years, in order to equalize 
 them with the solar; and is perfected in the 
 cycle of nineteen years : the embolismic or leap- 
 years always being the 3rd, 6th, 9th, 11th, 
 14th, 1 7th, and 19th years of the cycle. Our 
 attention to this is clearly pointed out in scrip- 
 ture, in order that due attention be paid to 
 the regular arrangement of the correct season in 
 which the passover is to be observed, " Be care- 
 ful to observe the. spring month for passover, 
 &c*." 
 
 The range of the month Adar generally runs 
 from February 9 to March 10, and that of the 
 additional month, called Veadar, from March 4 
 to April 2 ; it is very evident, however, that 
 great and marked differences must every year occur 
 in this accordance, not only with respect to the 
 agreement of days, but also as to the period of 
 the sun's entry into the constellation Pisces, 
 which in common years is always its course 
 during the month Adar. 
 
 On the 14th of this month, the feast of Purim 
 * Dcut. xvi. 1. 
 G 2
 
 84 A MANUAL 
 
 is celebrated, whicli is ushered in by a fast on the 
 13th, in commemoration of the one observed at 
 Shushan by the command of Esther, whose heroic 
 interposition prevented the total extermination of 
 the Jewish nation spread through Persia and 
 many surrounding countries, as had been de- 
 signed by Haman, and had already been sanc- 
 tioned by Ahasuerus. This festival is observed 
 on the eve of the 13th, and the morning cf 
 the 14th of Adar, or of Veadar if leap-year, by 
 reading the Book of Esther, and some prayers 
 and thanksgivings purposely composed for the oc- 
 casion : at the same time it is joyously observed 
 at home by entertainments, and is particularly 
 marked by sending presents of delicacies to 
 friends, &c., the liberal dispensation of alms to 
 the poor, in accordance to the text, Esther ix. 22, 
 like that oiHannucah {T\'D^y^\). This festival being 
 only commemorative of an event of comparatively 
 a modern date, it is not invested with the sanctity 
 of those enacted by Moses in the Pentateuch. 
 
 Nissan, the seventh month of the civil, and 
 the first of the ecclesiastical year, as before ex- 
 plained ; has always 30 days, from about ]\larch 20 
 to April IS ; this is the month to which the test 
 of correct calculation is directed, in order that the
 
 OF JUDAISM. 85 
 
 celebration of the Passover Festival on its fifteenth 
 day should be as near as possible to the true period 
 at which the exit from Egypt was effected ; the 
 outline given at the commencement of this section 
 cursorily points out the system adopted to effect 
 this, and the result is, that the time of year at 
 which this commemoration is to be observed, must 
 be as soon as possible after, but never before, the 
 vernal equinox. This festival is in the law com- 
 manded to be held seven days, the first and last of 
 which are to be kept sacred ; and the intermediate 
 days allowed to be employed in necessary occu- 
 pations, although still to be regarded as holy days, 
 in the same way as explained when treating of the 
 Feast of Tabernacles : on this occasion, it is ne- 
 cessary to enter into a closer explanation of an 
 apparent incorrectness in our present mode of ob- 
 servance of these sacred days of festivals ; which, 
 on all occasions, excepting the day of atonement, 
 exceeds the original commandment, as we cele- 
 brate two such holy days instead of the one ordained 
 in the text, so that we have eight days instead of 
 seven at passover, two instead of one at the new 
 year, &c. &c. ; this arises from the same cause 
 already detailed when treating on lios/i H odea ft ; 
 and this caution of keeping two days, in order that 
 the real day might not be mistaken, was rendered
 
 86 A MANUAL 
 
 most important at this festival, lest, by error, 
 leavened bread should be eaten on a prohibited day, 
 by doing which, the greatestpiinishmentheldoutin 
 the Bible, viz. Corath, or " excision from afterlife," 
 would be incurred. This custom was always fol- 
 lowed in the provinces, places distant from 
 Jerusalem, where the proclamation from the 
 Sanhedrin could not reach : but, in Palestine, the 
 day having with certainty been declared, was the 
 only one observed. 
 
 During this festival, all articles produced by 
 the fermentation of grain, such as bread, beer, 
 spirits, &c. &c., must not only be refrained from, 
 but must not even be admitted into the house*, 
 and all the utensils must be scrupulously cleansed 
 from any impurity occasioned by leavened 
 articles. 
 
 The prayers, &c. adapted for the celebration of 
 this period of emancipation, as it is therein 
 termed, are of course, appropriate, and some very 
 elegant poetical compositions sanctify and beau- 
 tify the service. But the most impressive and 
 national ceremony attached to this joyous period, 
 is the assemblage of families on the two first 
 evenings, to repeat a collection of narratives, tal- 
 mudic extracts, praises and blessings, purposely 
 * Exod. xii. 19.
 
 OF JUDAISM. 87 
 
 compiled to commemorate the glorious event, and 
 to excite a lively sense of gratitude to the Al- 
 mighty benefactor and protector of Israel, sundry 
 ceremonies are observed, and it is the custom that 
 all the servants and dependants of the family who 
 are of the Jewish faith should participate in this 
 exhilarating anniversary. 
 
 On the sixteenth of this month, during the 
 period of the temple, a sheaf of the first ripening 
 grain was offered at the altar ; and from that day, 
 fifty days were reckoned, at the end of which, the 
 third festival, or day of general convocation, was to 
 take place. Although the offering has ceased, 
 the ceremony of counting the days continues to 
 this time, and is declared after evening service, an- 
 nouncing the number of days and weeks ; this 
 custom, as well as many others, rouses a sensible 
 reminiscence of the once happy state of Judea ; it 
 is termed Omer, from the measure of corn brought 
 as an oblation. 
 
 The course of the sun during this month, is 
 through the constellation Aries. 
 
 Iyar, found in scripture under the name of Ziv 
 (meaning brightness), forms the eighth month, 
 and has 29 days, ranging from about April 19 to 
 May 17. During this month, the three fasts
 
 88 A MANUAL 
 
 instituted at the equinoxes, take place in the same 
 manner as in Marchesvan, on some certain fixed 
 and .consecutive Monday and Thursday, and the 
 subsequent Monday, in propitiation for kind and 
 dewy moisture required during the summer 
 heats. 
 
 The constellation through which the sun passes 
 during this month, is Taurus. 
 
 SivAN, the ninth month of the civil year, has 
 always 30 days, from about May 18 to June 16. 
 
 The sixth day of this month being the 50th 
 from that of offering the first sheaf (Omer), is cele- 
 brated as a festival, and called Sh'vuoth (ni3?intI7), 
 or the Feast of Weeks, when an ofiering of loaves 
 made from the new com then gathered in, was 
 ordered to be prepared at home and brought to 
 the temple as the first fruits of the year*. This 
 was one of the three periods, when all who could, 
 were to appear at Jerusalemf with sacrifices and 
 free-will ofierings. At present, when deprived 
 of such opportunities by the destruction of the 
 temple, we avail ourselves of this period of the 
 year, which is precisely that when the nation was 
 enlightened and hallowed by the delivery of the 
 
 * Lev. xxiii. 16, 17. 
 
 t Deut. xvi. 16: Exod. xxiii. 14 — 17.
 
 OF JUDAISM. 89 
 
 law at Mount Sinai, to recite a number of comme- 
 morative prayers, praises, and psalms, in its cele- 
 bration in tile synagogue service. Religious per- 
 sons employ the g^reater part of the night of the eve 
 of this festival in reading large portions of the law 
 prophets and Talmud, accompanied by suitable 
 prayers. 
 
 The sun's course in this month, is through the 
 constellation Gemini. 
 
 Thammus, the tenth month, comprises 29 days, 
 from about June 17 to July 15; on the seven- 
 teenth, a solemn fast is held in the melancholy 
 commemoration of the capture of Jerusalem by 
 the Romans, and many other calamities then oc- 
 curring* ; it is remarkable that the conquest of 
 the first temple by Nebuchadnezzar was in the 
 same month, on the ninth dayf. 
 
 Tlie course of the sun is through the constella- 
 tion Scorpio. 
 
 Ab, the eleventh month, containing 30 days, 
 from July 16 to August 4, is of equally dolorous 
 complexion : the ninth day is particularly marked 
 as the fatal period when tlie glory and govern- 
 ment of the Jewish nation were overthrown by the 
 
 * Talmud Taanith, folio 4. f Jcrem. xxxix. 22.
 
 90 A MANUAL 
 
 burning of the first temple, and the people being 
 carried in captivity to Babylon and the neigh- 
 bouring countries, as foretold by the prophets and 
 related in the scriptures : this afflicting comme- 
 moration is infinitely aggravated by that of the 
 complete destruction of the second temple, and 
 the total subversion of the Jewish state by the Ro- 
 mans ; which occurred at the same time of year. 
 The recollection of such reiterated and accumu- 
 lated afflictions gives greater intensity to our 
 lamentation on tliis fast-day, which is kept with 
 a strictness nearly similar to the day of atone- 
 ment, though "without its sacred character ; it 
 commences with the previous eve, and the syna- 
 gogue ser\dce is performed by the faint light of dull 
 tapers. The lamentations of Jeremiah, with a 
 number of dolorous deploring elegiac composi- 
 tions are mournfully chanted, and the whole con- 
 ducted with impressive sadness ; Zechariah calls 
 this the fast of the fifth month . It is customary 
 after the fast day has passed, to change the name 
 of the month to '' Me?iachem" i. e. the comforter 
 when employed as a date in correspondence, &c. 
 
 The course of the sun during this month, is 
 through the constellation Leo. 
 
 * Zach.viii. 19.
 
 OF JUDAISM. 91 
 
 Ellul, the twelfth month, has 29 days, from 
 about August 15 to September 1'2 ; the last week 
 of this closing month of the year wears a serious 
 aspect : the new year is approaching ; the day on 
 which man is to be adjudged for his deeds during 
 the past year is nigh at hand, and the mind is 
 roused to reflect on its sinful state, conscience is 
 awakened to repentance, and the soul becomes 
 deeply impressed with its responsibility ; many 
 penitential prayers are offered, confession of sins 
 most humbly made, and supplication for pardon 
 earnestly presented during the last days of this 
 month ; which, connected with the Feast of 
 Trumpets " Rosh Hoshana,'" of the coming year 
 and the concomitant ten penitential days in Tishri, 
 and eventually closing with the holy day of atone- 
 ment, tend to inspire us with hopes of mercy 
 from the gracious Almighty God, Father of all. 
 The days here mentioned, are termed " Days of 
 Forgiveness," and thus is the year concluded witli 
 pious feeling, penitent compunction, devout wor- 
 ship, and acts of charity. 
 
 The course of the sun during this month through 
 tlic zodiac, ])ervades Virgo.
 
 APPENDIX. 
 
 Tin: 613 Commandments ordained in tiif 
 Pentateuch, 
 
 ACCORDING TO 
 
 The List formed by Rabbi Moslie Mekutzi, and 
 arranged according to the classifica- 
 tion of Dr. Creitznach. 
 
 WITH NOTES.
 
 INTRODUCTION. 
 
 In the foregoing manual, the ohject principally is 
 to impress the heart and enlighten the mind, by a 
 clear explanation of the nature and the objects of 
 true religion ; and most particularly to point out 
 to the rising youth of the Jewish persuasion the 
 verity, simplicity, and sanctity of the first and the 
 purest system of religious faith, wherewith mortal 
 man was favoured by the glorious and gracious 
 emanation from the omnipotent Creator himself. 
 
 It has also been shewn, that we at this day are 
 in possession of the sacred book containing the 
 various commandments, laws, and statutes, as 
 handed down from generation to generation, by 
 the meek and pious Moses, through Joshua and a 
 long range of holy prophets and learned men ; as 
 well as of the elucidation aflbrded by the oral 
 law, transmitted by tradition from our revered 
 lawgiver, who received the insi)iration thereof 
 during the forty days of his detention on the 
 Mount Sinai. 
 
 For the legal administration of these laws, 
 during the period of the national existence of the
 
 96 INTRODUCTION. 
 
 sons of Israel in Judea, there were courts estab- 
 lished of three judges in every small town, to de- 
 termine on civil cases ; and in such as contained 
 one hundred and twenty inhabitants, there was a 
 second court, formed of twenty-three judges for 
 criminal cases ; whereas in Jerusalem, the metro- 
 polis, two such criminal courts were established ; 
 while the grand Sanhedrin, consisting of seventy 
 wise and pious men, were continually seated in 
 the temple with the king at their head, making 
 together seventy-one supreme judges, to whom all 
 appeals M^ere made, and by whom all statistical 
 matters were determined. The law wiis the code 
 by which every judgment was guided ; but the 
 terms therein expressed were often obscure ; and 
 notwithstanding the elucidation which the oral 
 law afforded, there was some difficulty in defining, 
 at all times, what was, or what was not amenable 
 to punishment. The Talmud, however, gives 
 some light to this ambiguity, and Rabbi Shamloi 
 determined that the Pentateuch contained 248 
 laws for action, and 365 prohibitory enactments, 
 making altogether 6 1 3 commandments to be im- 
 plicitly obeyed. This asseveration was generally 
 received and acknowledged by the whole of the 
 several rabbinical synods, but the particular enu- 
 meration of the same was not so easily made, or 
 at least we have no very early account of its 
 having been done ; it is only at a much later 
 period, when the Rabbi Chisdai, and afterwards 
 Maimonides, and subsequently Rabbi Moshe 
 Mekutzi severally made out the desired list. 
 These separate enumerations have each some
 
 INTRODUCTION. 97 
 
 difference in their several items, but on the \vholc 
 are pretty consonant. 
 
 It follows, of course, that this manual would 
 be imj^erfect if so important a part were omitted ; 
 and hence the addition of this appendix became 
 necessary : in effecting which, for the sake of a 
 more ready system than what the before-named 
 authors had fixed for their guidance, advantage 
 has been taken of a modern work on the subject, 
 entitled T/iaria(/, which l;as lately been composed 
 and published by Dr. M. Creitznach*, in Frank- 
 fort ; and the following list has been drawn up in 
 the mode he has adopted, of classifying the ar- 
 ticles according to their subjects, with this 
 difference, however, that their individual bearing, 
 where they agree, are, as near as may be, brought 
 together ; and hence the commixture of active 
 and prohibitory laws to be found in this com- 
 pilation. 
 
 My inducement to the adoption of Dr. Creitz- 
 nach's plan of arrangement, has been the con- 
 venience of the young enquirer being able to 
 have an easy recourse to it; more especially as 
 the addition of this portion, is merely intended as 
 a superficial guide to those of the modern edu- 
 cated, who most probably are completely ignorant 
 of the existence of such numerous laws and their 
 ramifications, established by our learned and 
 
 * It is but justice to acknowledge the obligation the 
 construction of this portion owes to Dr. Creitznach's 
 work, whose promise to continue a complete series of in- 
 vestigation on all relating to this subject, will, doubtless 
 prove a valuable acquisition to the rising generation. 
 
 U
 
 98 INTRODUCTION. 
 
 devout early rabbins, and of course are totally 
 unacquainted with their published enumeration : 
 I unfortunately cannot vouch for the absolute 
 accuracy of the list here produced ; as the dis- 
 crepancy that appears on the comparison of all 
 those hitherto composed, as well as the difficulty 
 of the subject*, renders perfection almost impos- 
 sible, and a more detailed elucidation would prove 
 too polemical and extended for an elementary 
 work like this. 
 
 The terms in which the several commandments 
 are expressed, are purposely such as accord with 
 the ideas affixed to every item by the rabbies in 
 the Talmud, and it will be necessary when read- 
 ing them, to have recourse to the Bible for the 
 verse to which they are referred, the insertion of 
 which in length would greatly have swelled this 
 work and enhanced its price: the exercise 
 induced by such a search, will excite the mind of 
 the pupil to further inquiry ; and, in truth, a 
 master ought to be at his side for information on 
 the subject of the duties and observances so long 
 adopted and regularly practised by the nation ; 
 the thorough investigation of which requires a 
 study peculiar to itself; a study formerly sedu- 
 lously pursued, but at present too much neglected, 
 which is much to be deplored ; for, after all, 
 the ceremonial part of religion is binding on man, 
 inasmuch as it is founded on actual command- 
 
 * Witness the differences in the arrangement of Mai- 
 monides, and the remarks of other authors on the sub- 
 ject.
 
 INTRODUCTION. 99 
 
 ments in the Sacred Bible, and farther, not only 
 docs it inculcate the duty of a devout obedience to 
 the laws of God, but the habitual practice of such 
 observances keeps alive the important recollec- 
 tion of our actual state on earth, and our de- 
 pendance on divine Providence ; it also disposes 
 the mind to pious reflection, and brings it con- 
 tinually under the influence of divine grace, in- 
 ducing the felicitous sensation of constant love 
 and veneration due to the Almighty Father 
 of all.
 
 TABLE OF THE MOSAIC LAW, 
 
 (A.) marks laws enjoining Action. 
 (P.) marks laws enacting Prohibitions. 
 
 The Roman numerals on the right hand of the page, in- 
 dicate the commandments in the Decalogue, under which 
 the principle of the law must be ranged. 
 
 1 . Religious and Moral Laws. 
 
 2. Circumcision. 
 
 3. Laws respecting Festivals. 
 
 4. 
 
 Matrimony. 
 
 5. 
 
 Food. 
 
 6. 
 
 Property. 
 
 7. 
 
 Civil and MiUtary. 
 
 8. 
 
 respecting Oaths and Vow^s. 
 
 9. 
 
 Priests' dues. 
 
 10. 
 
 Agriculture. 
 
 11. 
 
 Alms and Benefactions. 
 
 12, 
 
 Temple Sendee. 
 
 13. 
 
 Purifications. 
 
 14. Immutability of the Mosaic Law.
 
 10/ 
 
 THE 613 COMMANDMENTS. 
 
 I. RELIGIOUS AND MORAL LAWS. 
 
 LAW. IJEC. 
 
 (A) 1 . To believe that God, whose glory was shewn at 
 Sinai, and who had delivered the children of 
 Israel from Egypt, is the true and only God. 
 Exod. XX. 3. 1 
 
 (A) 2. To believe in the unity of God. Dcut. vi.4. 1 
 
 (A) 3. To love God and his law and obey its com- 
 mandments, at all risks. Deut. vi. 5. I 
 
 (A) 4. That the fear of God be predominant on all 
 
 occasions in life. Ibid. x. 20. I 
 
 (A) 5. Tosanctify and adore the name of God. Levi- 
 ticus, xxii. 23*. Ill 
 
 (P) 6. Not to worship aught but the almighty God 
 
 who revealed himself at Sinai. Exod. xx. 3. II 
 
 (P) 7. Not to use the name of God on light occa- 
 sions, or irreverently. Lev. xxii. 32. Ill 
 
 (A) 8. Daily to address prayers to God with due 
 
 devotion. Exod. xxiii. 25t. Ill 
 
 (A) 9. To repeat the Shma Israel ever>' morning and 
 
 evening. Deut. vi. 7t- ' 
 
 (A) 10. To say grace after meals. Ibid. viii. 10. Ill 
 
 (A) 11. To teach the law to thy children. Deut. 
 
 xxxi. G. 7. I 
 
 (A) 12. The priests to bless the children during 
 
 Divine service. Num. vi. 23. Ill 
 
 (A) 13. To write a copy of the law for private use. 
 
 Dcut. xxxi. 19. 1. 
 
 * Vide Note 1 at the end. t lb. Note 2. : lb. Note 3.
 
 102 APPENDIX. 
 
 LAW. DEC. 
 
 (A) 14. A king must write a second copy for oflBcial 
 
 purposes. Ibid. xvii. 18. IX. 
 
 (P) 15. Never at any period to neglect or cast off 
 
 these principles and laws. Deut. iv. 9. I. 
 
 (rV) 16. To wear the phylacteries on the arm during 
 
 prayer. Ibid. vi. 8. I. 
 
 (A) 17. Also on the forehead. Ibid. I. 
 
 (A) 18. To fix the prescribed chapters on thy doors 
 
 and gates (Mezuzos). Ibid. vi. 9. I. 
 
 (a) 19. To wear fringes at the corners of the square 
 
 habits. Tsisith. Deut. xxii. 12. I. 
 
 (P) 20. Not to speculate on reward when doing vir- 
 tuous actions. Ibid. vi. 16. I. 
 
 (A) 21. Ever to bear in mind that God orders every 
 
 thing for the best. Deut. viii. 5. I. 
 
 (A) 22. A sinner, desirous of pardon, and putting 
 his trust in God, must, when praying for 
 mercy, be repentant and confess his sins. 
 Numb. V, 7. I. 
 
 (A) 23. In all transactions in life must thou strive 
 
 to imitate the goodness of God. Deut. xiii. 5. I. 
 
 (A) 24. To bear universal love to thy fellow-crea- 
 tures. Leviticus, xix. 18. J. 
 
 (A) 25. To attach thyself to, and follow the example 
 
 of good and pious men. Deut. xiii. 5. I. 
 
 (A) 26. To love the stranger. Ibid. x. 19. I. 
 
 (A) 27. To pay due respect to age. Leviticus, xix. 32. I. 
 
 (P) 28. Not to bear inward and concealed hatred 
 
 against each other. Ibid. xix. 17. V. 
 
 (P) 29. Nor put thy neighbour to shame by pubhc 
 
 abuse. Ibid. VI. 
 
 (P) 30. Nor seek revenge. Ibid. xix. 18. VI. 
 
 (V) 31. Nor harbour ill-will. Ibid. VI.
 
 APPENDIX. 103 
 
 LAW. DEC. 
 
 (A) 32. But to expostulate with and reprove him. 
 
 Deut. xix. 17. I. 
 
 (P) S3. Not to scandalise him. Ibid. 16. VI. 
 
 (P) 34. Not to listen to false reports. A judge most 
 particularly must not hear one party in the 
 absence of the other. Exod. xxiii. 1. III. 
 
 (P) 35. Not to injure the widow or orphan, nor in- 
 deed any one else. Exod. xxii. 22. VI. 
 
 (P) 36. Not to deliver up a slave who has run away 
 
 from another nation. Deut. xxiii. IG. Vlli. 
 
 (P) 37. Not to indulge in speculations on unsearch- 
 able matters. Numb. XV. 39. I- 
 
 (P) 38. Not to make any inquiries that might lead 
 
 to infidelity. Ibid. II. 
 
 (P) 39. Not to utter blasphemous expressions. Exod. 
 
 xxii. 28. III. 
 
 (P) 40. Not to lead any community to idolatrous 
 
 worship. Ibid, xxiii. 13. 11 
 
 (P) 41. Nor any individual. Ibid, and Deut. xiii. 12. II. 
 (P) 42. Not to make any idol even for a heathen. 
 
 Levit. xix. 5, 4. II- 
 
 (P) 43. Not to make the form of any celestial or 
 
 human figure for worship, although they may 
 
 not be those of forms used for idols. Exod. 
 
 XX. 20. 11 
 
 (P) 44. Not to raise a standing pillar with figures, 
 
 or an image of stone for worship. Leviticus, 
 
 xx\i. 1. I^- 
 
 (P) 45. Nor any idolatrous figure whether graven or 
 
 otherwise for yourself, although not intended 
 
 for worship. Exod. xx.4. II 
 
 (P) 46. Not to make profit or \ise of any ornament 
 
 appertaining to idols. Deut. vii. 25. II.
 
 104 APPENDIX. 
 
 LAW. UEC. 
 
 (P) 47. Nor of the idols themselves, or their appur- 
 tenances. Deut. vii. 26. II. 
 
 (P) 48. Not to be present at any idolatrous worship, 
 nor even to cast an eye upon it. Leviticus, 
 xix.4.* II. 
 
 (P) 49. Not to practise any religious ceremony to- 
 wards idols, although not intended as worship. 
 Exod. XX. 5. II. 
 
 (P) 50. Not to evince any respectful carriage towards 
 idols, although not in the usual form. Ibid, 
 xxiii. 24. II. 
 
 (P) 51. Not in any way to use aught like the temple 
 worship in the presence of idols, although they 
 might not be such as are used in idolatrous 
 service. Ibid.xx. 5. II. 
 
 (A) 52. All idols and their appurtenances must be 
 
 completely destroyed. Deut.xii. 3. II. 
 
 (A) 53 . To destroy every tovm wherein idolatry is 
 
 practised within the Jewish realm. Ibid. xii. 2. II. 
 
 (P) 54. Such to\\Ti never to be rebuilt. Ibid. xiii. 16. II. 
 
 (P) 55. Not to make use of any spoil of places de- 
 stroyed on account of idolatry. Ibid. xiii. 17. II. 
 
 (P) 56. Not to injure or destroy aught connected 
 with the temple, or the sacred materials de- 
 voted to the service of God. Ibid. xii. 4. III. 
 
 (P) 57. To hold no intimacy with a seducer to idol- 
 atry. Ibid.xiii. 8— 9. II. 
 
 (P) 58. Nor to be in any w^ay assisting him. Ibid. II. 
 
 (P) 59. Nor to screen him from justice. Ibid. II. 
 
 (P) 60. Nor defend him. Ibid. II. 
 
 (P) 61. Nor withhold aught that might ensure pu- 
 nishment. Ibid. II. 
 
 * Vide note 4.
 
 APPENDIX. 105 
 
 1-AW. DEC. 
 
 (A) 62. To be obedient to the behest of a true pro- 
 phet. Deut. xviii. 15. V. 
 
 (P) 63. Not to use the name of idols in any prophecy 
 
 even for a truly sacred object. Kxod. xxiii. 13. II. 
 
 (P) 64. Not to attend to any one else who should so 
 do, even if he exhibit an apparent miracle. 
 
 Deut. xiii. 3. II. 
 
 (P) 65. Not to utter false prophecies. Ibid, xviii, 20. III. 
 
 (P) 66. Not to suffer fear to prevent the execution 
 
 of a false prophet. Deut. xviii. 20 — 22. VI. 
 
 (P) 67. Not to practise necromancy, Deut. xviii. 10 
 
 — 11. II. 
 
 (P) 68, Nor to suffer such proceedings. Ibid, xviii. 
 
 12. II. 
 
 (P) 69. Nor an interpreter of signs. Ibid. x. 11. II. 
 
 (P) 70. Northeconsultationof familiar spirits. Ibid. II. 
 
 (P) 71. Nor wizards. Ibid. II. 
 
 (P) 72. Nor offer up children to Moloch. Leviticus, 
 
 XX. 2. II. 
 
 (P) 73. Nor to use incantations. Deut, xviii. 10. II. 
 
 (P) 74. Nor have recourse to divination. Ibid. 11. 
 
 (P) 75. Nor the marking of times. Ibid. II. 
 
 (P) 76. Nor the use of witchcraft. Ibid. II. 
 
 (P) 77. Nor that of charms. Ibid. II. 
 
 (P) 78. Nor enchantments. Ibid. II. 
 
 (P) 79. Not to make any erection of stone, even for 
 
 true worship. Deut. xvi. 22. II. 
 
 (P) 80. Not to plant trees in the neighbourhood of 
 
 God's altar. Ibid. xvi. 21. II. 
 
 (P) 81. Not to shave the borders of the head. Le- 
 viticus, xix. 27. H. 
 
 (P) 82. Nor the borders of the beard. Ibid. II.
 
 106 APPENDIX. 
 
 LAW. DEC. 
 
 (P) 83. Not to pluck out hair to occasion baldness, 
 
 for mourning. Deut. xiv. 1 . II. 
 
 (P) 84. Not to scarify letters or figures in the skin, 
 
 on the same account. Leviticus, xix. 28. II. 
 
 (P) 85. Not to enter into any bond of friendship or 
 covenant with any one of the seven heathen 
 nations. Deut. vii. 3. VII. 
 
 (P) 86. Not to allow any of them to settle in Pales- 
 tine unless they had surrendered in peace. 
 Exod. xxiii. 33. II. 
 
 (P) 87. Nor allow them to possess land. Ibid. II. 
 
 (P) 88. Not to adopt the manner or the cere- 
 monies of their worship. Leviticus, xviii. 3. 11. 
 
 (P) 89. Women not to wear male vesture. Deut. 
 
 xxii. 5. VTI. 
 
 (P) 90. Nor man those of woman. Ibid. VII. 
 
 (A) 91. Never to be forgetful of the kindness and 
 
 continual providence of God. Ibid. vi. 12. I. 
 
 II. CIRCUMCISION. 
 
 (A) 92. Ever}" Israelite is bound to have his male 
 issue circumcised on the eighth day from his 
 birth. Leviticus, xxii. 3.* VII. 
 
 III. FESTIVALS. 
 
 (A) 93. To observ^e and sanctify the Sabbath day. 
 
 Exod. XX. 8. IV. 
 
 (A) 94. To devote it as a day of complete rest. Ibid. 
 
 xxiii. 12. IV. 
 
 (A) 95. Not to do any work thereon. Ibid. xx. lO.f IV. 
 
 * Vide note 5. t Note 6.
 
 APPENDIX. 107 
 
 I^W. DK-. 
 
 (A) 96. Not to go out of his immediate neighbour- 
 hood on the Sabbath day. Exod. xvi. 29.* IV. 
 
 (P) 97. Not to kindle fire or handle lights. Ibid. XXXV. 3. VI. 
 
 (A) 98. To study the stars, and calculate the changes 
 of the moon, in order to fix the order of 
 months and festivals. Deut. iv. 6. IV. 
 
 (A) 99. The Senhadrim in Jerusalem to declare the 
 
 day of the new moon. Exod. xii. 2. IV. 
 
 (A) 100. To rest on the first day of Passover festival. 
 
 Leviticus, xxiii. 7. IV. 
 
 (A) 101. To expatiate on, and detail the circum- 
 stances of the exit from Egypt to your house- 
 hold on the evening of the festivd. Exod. 
 xiii. 3. IV. 
 
 (P) 102. Not to do any work on the first day of the 
 
 Passover. Numb, xxviii. 18. IV. 
 
 (A) 103. To rest on the seventh day of the Passover 
 
 festival. Leviticus, xxiii. 8. IV. 
 
 (?) 104. To do no work on that day. Numb, xxviii. 
 
 25. IV. 
 
 (?) 105. Not to eat any fermented article, whether 
 solid or fluid during the seven days of the fes- 
 tival. Exod. xii. 15.t IV. 
 
 (?) 106. Not to have any within your controul. 
 
 Ibid. xii. 19. IV. 
 
 (?) 107. Nor any to be seen in any of your premises. 
 
 Deut. xvi. 4. IV. 
 
 (P) 108. Nor any article with which fermented mat- 
 ter may be mixed although it may not have 
 the appearance of bread. Exod. xii. 20. IV. 
 
 (A) 109. To clear away and abandon all fermented 
 articles under your controul the morning be- 
 fore the first day. Ibid. xii. 15. IV. 
 
 * The Talmud fixes 2000 cubits as the utmost distance 
 allowed. t Vide note 7.
 
 108 APPEXDIX. 
 
 tAW. CEC. 
 
 (A) 110. To eat unleavened bread on the first night 
 
 at least. Exod. xii. 18. IV. 
 
 (A) 111. To rest on the fiftieth day from the second 
 day of Passover, being the feast of Weeks. 
 Leviticus, xxiii. 15. IV. 
 
 (P) 112. Not to do any work on that day. Ibid. 
 
 xxiii. 21. ' IV. 
 
 (A) 113. To rest on the Feast of Trumpets, or New 
 
 year's day. Leviticus, xxiii. 24. IV. 
 
 (P) 114. Not to do any work thereon. Numb, xxix.l. IV. 
 
 (A) 115. To blow the trumpet at divine service on 
 
 that day. Ibid.* IV. 
 
 (A) 116. To rest on the day of Atonement. Leviti- 
 cus, xxiii. 32. IV. 
 
 (P) 117. To do no work on that day. Numb.xxix.7. IV. 
 
 (P) 118. To abstain from eating and drinking. Le- 
 viticus, xxiii. 29. "t" IV. 
 
 (A) 119. To fast, and the mind to be afilicted by the 
 
 guilt of sin. Ibid- xxiii. 27. IV. 
 
 (A) 120. To rest on the first day of the Feast of 
 
 Tabernacles. Ibid, xxiii, 35. IV. 
 
 (P) 121. To do no work on that day. Numb.xxix- 1. IV. 
 
 (P) 122. Not to do any work on the eighth day of 
 
 the feast day of Tabernacles. Numb. xxix. 35. IV. 
 
 (A) 123. To dwell in Tabernacles during the first 
 
 seven days of the festival. Leviticus, xxiii. 42. IV, 
 
 (A) 124, To collect a branch of palm, a handsome 
 fruit, sprig of m^Ttle, and twigs of v.'illow to 
 grace the festival. Ibid, xxiii. 40. IV. 
 
 (A) 125. Half a shekel to be ever}" year devoted by 
 every I sraehte toward the service of theTemple. 
 Exod. XXX. 12. V. 
 
 * Vide note 8. f lb. note 9.
 
 APPENDIX. 109 
 
 IV. MATRIMONIAL LAWS. 
 
 (A) 12^. To enter into the matrimonial state for the 
 
 propagation of mankind. Gen. i. 28. V'lL 
 
 (A) 127. Marriage to be performed according to 
 the prescribed ceremonies, as by law estab- 
 lished. Deut. xxiv. 1. VII. 
 
 (P) 128. Not to cohabit with unmarried women. 
 
 Ibid, xxiii. 18. VII. 
 
 (P) 129. Not to fail in providing for the wife all 
 
 necessaries and comforts. Kxod. xxi. 0. VII. 
 
 (A") 130. Divorces to be conducted according to the 
 
 laws thereunto established. Deut. xxiv. 1. IV. 
 
 (P) 131. A divorced wife, having married a second 
 husband and become a widow, cannot be again 
 married to her first. Ibid. xxiv. 3—5. VII. 
 
 (A) 132. A man who has forcibly cohabited with a 
 maiden, must marry her, and pay a fine to the 
 father. Ibid. xxii. 29. ' VII. 
 
 (P) 133. A woman married by the man wlio has 
 violated her can never be divorced from him. 
 Ibid. xxii. 29. VII. 
 
 (A) 134. A man who, by whatever means, has be- 
 guiled a maiden, must marry her ; but if the 
 father objects, she must be portioned by the 
 delinf|uent. Kxod. xxii. IG, 17. VII. 
 
 (P) 135. Not to prostitute a daughter. Leviticus, 
 
 xix.29. VIl. 
 
 (A) 136. Any man who has falsely calumniated the 
 woman he married as not bi-ing a virgin, must 
 keej) her for life. Deut. xxii. 13—19. IX. 
 
 (P) 137. Can never, but with her own consent, di- 
 vorce her. Ibid. IX. 
 
 (P) 138. A woman left a widow, without having borne 
 a child, cannot marry any one except her late 
 husband's brother, if such there be unless re- 
 fused by him. Ibid. xxv. 5. VII.
 
 110 APPENDIX. 
 
 LAW. DEC. 
 
 (A) 139. To become the husband to the widow of a 
 deceased brother who shall have died childless. 
 Deut. XXV. 5. VII. 
 
 (A) 140. Should he refuse so to do, he must suffer 
 the widow to pull off his shoe, and spit in his 
 face in the presence of three respectable per- 
 sons, after which she is at libert\' to marr}- any 
 one else. Ibid. xxv. 9. VII. 
 
 (A) 141 . A woman suspected of adultery by her hus- 
 band, must unders;o the trial of drinking the 
 bitter water of purification. Numb. v. 24. VII. 
 
 (P) 142. The meat offering brought on such occasion, 
 must not have any oil poured on it. Ibid. 
 V. 16. VII. 
 
 (P) 143. Nor any frankincense. Ibid. VII. 
 
 (P) 144. Incestuous intercourse forbidden with the 
 father. liCviticus, xviii. 7. 
 
 (P) 145. The samew^iththe father's brother, xviii. 14. VII. 
 
 (P) 146. With a step-mother. Ibid, xviii. 17. VII. 
 
 (P) 147. With a mother. Ibid, xviii. 7. VII, 
 
 (P) 148. With a son's wife, even if she become a 
 
 widow. Ibid, xviii. 15. VII. 
 
 (P) 149. With a son's daughter. Ibid, xviii. 10. VII. 
 
 (P) 150. Or daughter's daughter. Ibid. VII. 
 
 (P) 151. Or with a daughter. Ibid. VII. 
 
 (P) 152. With anv mother and daughter. Ibid, xviii. 
 
 15. ' VII. 
 
 (P) 153. With a woman and her son's daughter. 
 
 Ibid. VII. 
 
 (P) 154. With a woman and her daughter's daugh- 
 ter. Ibid. VII. 
 
 (P) 155. With a sister. Ibid, xviii. 9. VII. 
 
 (P) 156. With a half-sister. Ibid. VII.
 
 APPENDIX. Ill 
 
 r.AW. llEC. 
 
 (P) 157. With a father's sister. Leviticus xviii. 12. VII. 
 
 (P) 158. With a mother's sister. Ihid. xviii. 13. VII. 
 
 (P) 159. W^ith the wife's sister. Ibid, xviii. 18.* VII. 
 
 (P) IGO. With a brother's wife, unless a childless 
 
 widow. Ibid, xviii. 19. VII. 
 
 (P) 161. With father's brother's widow, Ibid, xviii. 
 
 14.t VII. 
 
 (P) 1C2. Not to cohabit with a woman betrothed to 
 
 another. Ibid, xviii. 20. VI 1. 
 
 (P) 163. Nor with any woman during menstruation. 
 
 Ibid, xviii. 19. VII. 
 
 (P^ 164. Nor with unnatural sex. Ibid, xviii. 22. VII. 
 
 (P) 1G5. Nor bestial. Ibid, xviii. 23. VII. 
 
 (P) 160. The same forbidden to females. VII. 
 
 (P) 167. To avoid all enticement to such crimes. 
 
 Ibid, xviii. 20. VII. 
 
 (P) 108. Not to intermarry with any of the people 
 
 of the seven condemned nations. Deut. vii. 5. VII. 
 
 (P) 109. No Ammonite allowed to become a mem- 
 ber of the Jewish community. Ibid, xxiii. 3. VII. 
 
 (P) 170. NoraMoabite. Ibid. VII. 
 
 ( P) 171. But an Kdomite of the third generation is 
 
 not to be discarded. Ibid, xxiii. 9. VII. 
 
 (P) 172. The same rule holds towards the Kgyptian. 
 
 Ibid. VII. 
 
 (P) 173. No one illegitimately born shall be ad- 
 mitted into the community. Deut. xxiii. 3. VII. 
 
 (P) 174. Neither an emasculated person. Ibid. 
 
 xxiii. 2. VII. 
 
 (P) 175. Noraevmuch. Ibid. VII. 
 
 • Vide note 10. t Vide note 10.
 
 112 APPENDIX. 
 
 LAW. DEC. 
 
 (P^ 176, Emasculation, either human or bestial 
 
 forbidden. Ibid. VII. 
 
 (P) 177. A priest must not marr}' an unchaste 
 
 woman. Levit. xxi. 7. VII. 
 
 (P) 178. Nor any one pointed out in scripture as 
 
 unfit for him. Ibid. VII. 
 
 (P) 179. Nor a woman divorced. Ibid. VII. 
 
 (P) 180. Nor the High-priest a widow. Ibid. xxi. 14. VII. 
 
 (P) 181. Nor have any connection with her. Ibid. VII. 
 
 (A) 182. But must marry a maiden. Ibid. xxi. 13. VII. 
 
 V. LAWS RESPECTING FOOD. 
 
 (P) 183. Not to eat of the flesh of any four-footed 
 animal that doth not chew the cud, and hath 
 cloven feet. Levit. xi. 4. 
 
 (P) 184. Nor of unclean birds. Ibid. xi. 13. 
 
 (P) 185. Nor of fish which have not fins and scales. 
 Ibid. xi. 1 1 . 
 
 (P) 186. Nor of winged creeping insects. Deut. 
 xiv. 19. 
 
 (P) 187. Nor of insects creeping on the earth. Levit. 
 xi.41. 
 
 (P) 188. Nor of any aquatic insect. Ibid. xi. 43. 
 
 (A) 189. To see that the beasts slaughtered for food 
 be of the proper description. Ibid. xi. 47. 
 
 (A) 190. To see that the birds be not of those species 
 declared unclean in scripture. Ibid. 
 
 (A) 191. To see that the fish have both scales and 
 fins. Ibid. 
 
 (A) 192. Also to notice that of the flying insect 
 class, only such locusts as are expressed can be 
 allowed to be eaten. Ibid.
 
 APPENDIX. 113 
 
 LAW. DEr 
 
 (A) 193. Animals and birds intended for food, must 
 be slaughtered according to the rules laid down 
 and established for that purpose. Deut.xii.2l.* I. 
 
 (A) 194. Thebloodof birds and game so slaughtered, 
 must be covered with earth or dust. Leviticus 
 xvii. 13. I. 
 
 (P) 195. Not to eat flesh which has not undergone 
 the regular rules for slaughtering. Deut. xiv. 
 21. I. 
 
 (P) 196. Not to eat the flesh of an animal which has 
 been seriously injured or wounded. Exod. 
 22.31. I. 
 
 (P) 197. Not to eat the flesh of an unruly ox, con- 
 demned by justice to be killed on account of 
 some injury done by him. Ibid. xxi. 28. VI. 
 
 (P) 198. Not to eat any flesh taken from an animal 
 
 ■whilst yet alive. Deut. xii. 23. 1. 
 
 (P) 199. Not to eat the blood of beasts and birds. 
 
 Leviticus vii. 26. 1. 
 
 (P) 200. Not to eat portions of the fat of animals, 
 like unto those parts which are ordered 
 to be off'ered up in sacrifice. Ibid. vii. 23. I. 
 
 ( P) 201. Not to eat the sinew of the thigh. Gen. 
 
 xxxi. 32. V. 
 
 (P) 202. The flesh of animals must not be cooked 
 or any way mixed with milk for food. Lxod. 
 xxiii. 14. I. 
 
 (P) 203. Nor may such mixture in any way be made 
 
 use of. Ibid, and Deut. xiv. 21. t I. 
 
 (P) 204. Not to eat any bread made of new corn, un- 
 til the heave offering had been made at the 
 Temple, on the second day of the passover fes- 
 tival. Leviticus xxiii. 14. X. 
 
 ♦ Vide note 12. t Vide note 13.
 
 114. APPENDIX. 
 
 LAW. DEC. 
 
 (P) 205. Nor any of that corn roasted. Ibid. X. 
 
 (P) 206. Nor green and bruised. Ibid. X. 
 
 (P) 207. Not to eat of the produce of any com or 
 other seed which has been planted in a vine- 
 yard. Deut. xxii. 9. X. 
 
 (P) 208. No fruit of the first three years' growth to 
 
 be eaten. Leviticus xix. 3. X. 
 
 (P) 209. Not to eat any produce until the dues had 
 
 been delivered to the priest. Ibid. xxii. 15. X. 
 
 (P) 210. Not to eat, drink, or enjoy aught employed 
 
 in the service of idol worship. Exod. xxxiv.15. 11. 
 
 (P) 211. Not to slaughter an animal and its progeny 
 
 on the same day. Leviticus xxii. 28. 1. 
 
 (P) 212. Not to take the mother bird together with 
 
 the eggs from the nest. Deut. xxii. 6. I. 
 
 (A) 213. But to set the mother free. Ibid. I. 
 
 VI. RIGHTS OF PROPERTi^ 
 
 (A) 214. To be strictly observant in using correct 
 
 weights and measures. Leviticus xix. 36. VIII. 
 
 (P) 215. Not to manage any mode of dealing un- 
 fairly. Ibid. xix. 35. VIII 
 
 (P) 216. Not to use dishonest measures in traffic. 
 
 Ibid. XXV. 17. VIII. 
 
 (P) 217. Not to cheat \sith false weights and mea- 
 sures. Deut. XXV. 13, 14. VIII 
 
 (P) 218. Not to remove boundarv marks. Ibid. xix. 
 
 14. ' X. 
 
 (P) 219. Not to steal human beings to enslave them. 
 
 Exod. XX. 13. VIII.
 
 APPENDIX. 115 
 
 I-^W. DtC. 
 
 (P) 220. Not to Steal privately. Leviticusxix.il. VIII. 
 
 (A) 221. A convicted thief to pay double the value 
 of the theft, or be sold as a slave if he do not. 
 Exod. xxii. 8. VHI. 
 
 (P) 222. Not to withhold thy neighbour's goods. 
 
 Leviticus xix. 13. VIII. 
 
 (P) 223. Nor abstract them. Ibid. VIII. 
 
 (A) 224. The judges must sec that lost or stolen 
 
 goods be restored. Ibid. v. 6 — 4. \I1I. 
 
 (P) 225. Not to covet, or endeavour by any sinister 
 mode to obtain aught possessed by thy neigh- 
 bour. Exod. XX. 13 — 16. X. 
 
 ( P) 226. Not totake possession of lost property with- 
 out seeking the owner in order to return it. 
 Dcut.xxii.3. VIII. 
 
 {A) 227. To search for the owner of lu.st property in 
 
 order to restore it. Ibid. xxii. 1. VI 11. 
 
 (A) 228. To give satisfaction for corporeal injury. 
 
 Leviticus xxiv. ly. VI. 
 
 (P) 229. Not to destroy the life of any human being. 
 
 Exod. XX. 13. ' VI. 
 
 ( P) 230. Nor shall any money be received for satis- 
 faction for murder. Numb. XXXV. 31. \'l. 
 
 (A) 231. A person accidentally committing murder, 
 must tlee to a city of refuge, and there remain 
 until the death of the high priest. Ibid. xxxv. 
 11. VI. 
 
 ,;P) 232. The residence in such city is absolute, and 
 
 cannot be bought otf by money. Ibid. 32. VI. 
 
 (A) 233. The cities of refuge to be appointed by 
 
 Moses and Joshua. Ibid. xxxv. 14. \1. 
 
 ( P) 234. No person guilty of murder can be executed 
 
 without a regular trial. Ibid. xxxv. 12. VI. 
 
 1 2
 
 Il6 APPENDIX. 
 
 LAW. DEC. 
 
 (P) 235. Not to spare any violent measures in the 
 defence of a person attacked by a murderer. 
 Deut. XXV. 12. VI. 
 
 (P) 236. Not to be an idle looker-on, when witness- 
 ing such an attack. Levit. xix. 16. VI. 
 
 (A) 237. But it is thy absolute dut\' to come to his 
 defence, and to deprive the assailant of a limb, 
 or even to kill him if obliged so to do. Deut. 
 XXV. 12. VI. 
 
 (A) 238. \Vhen a murdered corpse is found near to a 
 t0A\Ti, and the perpetrator is unknown, a heifer 
 is to be brought to the spot, the prescribed 
 declaration made, and the beast decapitated. 
 Ibid. xxi. 4. VI. 
 
 (P) 239. The ground whereon this transaction has 
 
 taken place must never be cultivated. Ibid. VI. 
 
 (P) 240. Not to have about the house aught likely 
 
 to be dangerous to life. Ibid. xxii. 8. VII. 
 
 (P) 241. Not to suffer advantage to be taken of ig- 
 norance, to the moral or physical injury of the 
 person. Leviticus xix. 14. VI. 
 
 (P) 242. Not to be guilty of any unfairness in deal- 
 ing. Ibid. xxv. 14. VIII. 
 
 (P) 243. Not to forbear assistance to an overbur- 
 dened falling beast. Deut. xxii. 4. VI. 
 
 (A) 244. But to assist it and relieve the pressure of 
 
 the burthen. Ibid. VT. 
 
 (A) 245. And help to raise the beast or burthen if 
 
 fallen. Ibid. VI. 
 
 (A) 246. To determine the value of an animal killed 
 by an ox, according to the knowledge of the 
 mischievous habits of that ox. Exod. xxi. 35. VIII. 
 
 (A) 247. All injur>^ done by cattle must be paid for 
 
 by the owner. Ibid. xxii. 4. VIII.
 
 APPENDIX. 117 
 
 t-AW. Oil- 
 
 (A) 248. All injury done by fire must be paid for by 
 
 him who occasioned it. Ibid. VIII. 
 
 (A) 249. As also for the consequences of leaving a 
 pit open in an exposed situation. Exod. xxi. 
 33. VHI. 
 
 (P) 250. Not to vilify or disgrace another in speech. 
 
 Leviticus xxv. 17. III. 
 
 (P) 251. Nor even a stranger. Ibid. 111. 
 
 (P) 252. Nor oppress him. Ibid. III. 
 
 (P) 253. Hebrew slaves not to be too severely kept 
 
 to labour. Ibid. xxv. 43. ' VIII. 
 
 (P) 254. Not to be sold in an open slave market. 
 
 Ibid. xxv. 42. VIII. 
 
 (P) 255. Nor to be employed in ver>- degrading or 
 
 mean employments. Ibid. 39. Vlil. 
 
 (P) 256. Nor allow a Hebrew slave to be too hard 
 
 worked by a stranger. Ibid. 53. VIII. 
 
 (P) 257. The Hebrew slave, when discharged at the 
 expiration of six years, or by the Jubilee, must 
 not be sent away destitute. Deut. xv. 13. VIII. 
 
 (P) 258. A female Hebrew slave, purchased from 
 her father, must not be sold to any one. Exod. 
 xxi. 8. Vlll. 
 
 (P) 259. Not to betravarunawavslave. Deut.xxiii. 
 
 Ifi. ' ' Vlll. 
 
 (P) 2G0. Not to detain the wages of day-labourers 
 
 overnight. Leviticus xix. 13. \'III. 
 
 (P) 2G1. Labourers in vineyards may eat the grapes, 
 
 but not carry any away. Deut. xxiii. 25. VHI. 
 
 (P) 262. Whilst reaping, the labourer may pluck and 
 eat cars of corn, but must not use a sickle for 
 such purpose. Ibid, xxiii. 26. Vlll. 
 
 (P) 263. Not to muzzle an animal while at the 
 
 plough. Deut. xxv. 4. VIII
 
 118 APPENDIX. 
 
 LAW. DEC. 
 
 {A) 264. To assist thy neighbour in distress, by the 
 
 loan of money. Exod.xxii. 21. VIII. 
 
 (P) 265. But not distress him for payment, when 
 
 kno\ving him to be unable. Ibid. VIIl. 
 
 (P) 266. Not to take in pledge from the poor, articles 
 necessar>' for the preparation of food. Deut. 
 xxiv.6. " • VI. 
 
 (P) 267. Nor one out of more parts of any machine 
 
 so employed. Ibid. VI. 
 
 (P) 268. Not to keep in pledge from the poor, during 
 the period when its use is indispensable, any 
 domestic article. Ibid. xxiv. 12. VIII. 
 
 (A) 269. To restore for the night such pledge as is 
 indispensably required for covering. Exod. xxii. 
 25. ' VIII. 
 
 (P) 270. Not to take a widow's garment in pledge. 
 
 Ibid. 17. VIII. 
 
 (P) 271. A pledge must not be taken from within 
 the house by the lender ; but the officer must 
 wait on the outside to receive it on being 
 broughtout. Ibid. xxiv. 10 — 11. VIII. 
 
 (P) 272. Not to take usurious payment for money 
 
 or any thing lent. Deut. xxiii. 20.* X. 
 
 (P) 273. Nor take any such usur^^ Leviticus xxv. 
 
 37. ' ' X. 
 
 (P) 274. Nor make such a traffic among thy 
 
 brethren. Exod. xxii. 23. X. 
 
 VII. CIVIL AND MILITARY LAWS. 
 
 (A) 275. A Hebrew slave, sold for theft, must be set 
 
 free at the end of six years. Exod. xxi. 2. VIII. 
 
 * Vide note 14.
 
 APPENDIX. 119 
 
 LAW. DEC. 
 
 f A) 276. And when discharj^ed must have some pro- 
 perty given to him as a supply. Deut. xv. 14. Vill. 
 
 (A) 277. A maiden, sold as a slave by her father, 
 if not betrothed by her master, should be ran- 
 somed. Exod. xxi. 8. VI 11. 
 
 (A) 278. But the master ought to take her to wife. 
 
 Ibid. VIII. 
 
 (A) 279. Canaanitish slaves may be kept for ever, 
 but if injured by ill-treatment of the master, 
 must beset free. Ibid. xxi. 27. VIII 
 
 (A) 280. To be fair and honest in dealing. Leviticus 
 
 XXV. 14. VIII. 
 
 (A) 281. Property deposited in the care of any one, 
 although he receive no pay for the same, must 
 be accounted for, if lost for want of care. 
 Exod. xxii. 8. VIII. 
 
 (A) 282. Property, the care of which is paid for, 
 must be accounted for, if any how lost or 
 stolen, excepting however it be by irresistible 
 violence, or the death of an animal so de- 
 posited. Ibid. xxii. 12. VIII 
 
 (Aj 283. An animal borrowed, being injured, or dy- 
 ing, the owner not being present, must be re- 
 placed by the borrower. Ibid. xxii. 13. \'III. 
 
 (A) 284. Labourers to be allowed to eat the produce 
 
 of the ground on the spot. Deut. xxiii. 24. VIII. 
 
 (A) 285. Labourers to be paid regularly every dav. 
 
 Ibid. xxiv. 15. ' VIII. 
 
 (A) 286. Courts of justice and proper officers to be 
 
 established in every city. Ibid. xvi. 18. IX. 
 
 (A) 287. In case of difference of opinion in criminal 
 cases, a simple majority must decide. Exod. 
 xxiii. 2. IX. 
 
 /P) 288. But in no case can condemnation take
 
 120 APPENDIX. 
 
 LAW. DEC. 
 
 place with less than two voices over and above 
 those who acquit the criminal. Exod. xxiii. 2. VI. 
 
 (P) 289. The majority, however, must not sway any 
 judge to give an opinion against his conscience. 
 Ibid. VI. 
 
 (A) 290. Lapidation, one mode of capital punish- 
 ment. Leviticus xxiv. 16. VI. 
 
 (A) 291. Burning by fire another. Ibid. xxi. 9. VI. 
 
 (A) 292. Decapitation, the third. Exod. xxi. 12. VI. 
 
 (A) 293. Hanging, the fourth. Deut. xiii. 5. VI. 
 
 (A) 294. Blasphemers and idolators must, after exe- 
 cution, be hung for exposure. Ibid. vii. 21 — 22. VI. 
 
 (P) 295. Not to suffer the corpse of a criminal to be 
 exposed on the gibbet after night fall. Ibid, 
 xxi. 23. VI. 
 
 (A) 296. But must be buried on the same day. Ibid. VI. 
 
 (A) 297. Scourging is a minor punishment, and 
 may be ordered by three qualified persons, 
 whereas that of death can only be sen- 
 tenced by the criminal court of twenty-three, 
 or by the Senhadrim. Ibid. xxv. 3. VI. 
 
 (P) 298. The number of lashes must not exceed 
 forty, hence thirty-nine has always been the 
 limited number. Ibid. VI. 
 
 (A) 299. All disputes between persons ought to be 
 
 adjusted by the judges. Exod. xxii. 8. VIII. 
 
 (A) 300. Justice must be impartially administered. 
 
 Leviticus xix. 15. IX. 
 
 (P) 301. Not to favor the rich and great. Ibid. IX. 
 
 (P) 302. Nor be indulgent to the poor. Ibid. IX. 
 
 (P) 303. Nor dare sentence be withheld from 
 
 being declared, through fear. Deut. iv. 17. IX.
 
 APPENDIX. 121 
 
 LAW. OKC. 
 
 (P) 304. A judge must not pronounce a false judg- 
 ment. Leviticus xix. 15. IX. 
 
 (P) SO.'). Nor incline a sentence from its strict direc- 
 tion. Deut. xvi. ly. IX. 
 
 (P) 306. Nor accept bribes. Ibid. IX. 
 
 (A) 307. Tlie judge must use every endeavour to 
 elicit the truth, and not suffer its being dis- 
 guised. Exod. xxiii. 7. IX. 
 
 (A) 308. Persons in possession of evidence are 
 
 bound to deliver it. Deut. v. 1. IX. 
 
 (A) 309. The judge must use every effort to attain a 
 
 clear and true testimony. Deut. xiii. 15. VI. 
 
 (A) 310. If any one should have been convicted on 
 the evidence of two witnesses, who shall be 
 proved by two others to have sworn falsely, 
 they must suffer the same punishment as was 
 sentenced on the person against whom they 
 had testified. Ibid. xix. 19. ' IX, 
 
 (A) 311. The courts of justice must see that all in- 
 heritances are disposed of according to the es- 
 tablished laws. Numb, xxvii. 11. X. 
 
 (P) 312. No favour or aft'ection dare be shewn in 
 the choice of judges, none but persons of piety 
 and knowledge are eligible. Deut. i. 17. IX. 
 
 (P) 313. No criminal can be executed, even after 
 judgment, if any one can state aught in his de- 
 fence, and when once acquitted can not again 
 be tried for the same offence. Exod. xxiii. 7. VI. 
 
 (P) 314. A person forced into the commission of 
 crime against his will, cannot be punished. 
 Deut. xxiii. 26. X. 
 
 (P) 315. No compassion can save a murderer. Ibid. 
 
 xix. 13. VI. 
 
 (P) 316. No person convicted of witchcraft can on 
 
 any account be suffered to live. E\od. xxii. is. VI.
 
 122 
 
 (P) 317. A single witness is incompetent to sub- 
 stantiate a charge. Deut. xix. 15. IX. 
 
 (P) 318. No one obnoxious to punishment, can be a 
 
 legal witness. Exod. xxiii. 1. IX. 
 
 (P) 319. Nor a relative. Deut. xxiv. 16. t IX. 
 
 (P) 320. No witness should tender any evidence, 
 
 unless certain of its truth. Exod. xx. 13. IX. 
 
 (P) 321. Not to curse or scandalise any person. 
 
 Leviticus xix. 14. III. 
 
 (P) 322. Nor a judicial officer. Exod. xxii. 28. III. 
 
 (P) 323. Nor thyself. Deut. iv. 9. III. 
 
 (P) 324. Nor the chief or the prince. Exod. xxii. 28. III. 
 
 (P) 325. Nor thy father or mother. Ibid. xxi. 17. V. 
 
 (P) 326. Nor strike them. Ibid. xxi. 17. V. 
 
 (A) 327. But thou must reverence thv father. Ibid. 
 
 XX. 12. ■ V. 
 
 (A) 328. And thy mother. Ibid. V. 
 
 (A) 329. The examination of witnesses must be 
 
 strict and minute. Deut. xiii. 15. VI. 
 
 (P) 330. Judges having condemned a criminal to 
 
 death, must fast that day. Leviticus xix. 26. VI. 
 
 (P) 331. Not to dispute or call in question any de- 
 cree of the Senhadrim, or the authentically 
 constituted judges. Deut. xvii. 11. V. 
 
 (A) 332. But implicitly to follow the directions is- 
 sued. Ibid. xvii. 8 — 11.* V. 
 
 (A) 333. To elect a king when settled in Palestine. 
 
 Ibid. xvii. 15. IX. 
 
 (P) 334. But no one but an Israelite can be admitted 
 
 as such. Ibid. IX. 
 
 * Vide note 15.
 
 APPExnix. 123 
 
 1-*W. Dire. 
 
 (P) 335. He must not have many wivc3. Deut. 17. IX. 
 
 (P) 336. Nor horses. Ibid. IC IX. 
 
 (P) 337. Nor should he amass treasure. Ibid. IX. 
 
 (A) 338. The seven Canaanitish nations to be utterly 
 
 destroyed. Ibid. xx. 17 IX. 
 
 CP) 339. Not to spare a living soul. Ibid. 16. IX. 
 
 (A) 340. The Amalekites to be completely destroyed. 
 
 Ibid. XXV. 19. ' IX. 
 
 (A) 341. Theiracts being borne in mind. Ibid. 7. IX. 
 
 (P) 342. Not to forget the order that their name 
 
 shall be erased from the earth. Ibid. IX. 
 
 (P) 343. No Israelite to return and settle in Egvpt. 
 
 Ibid. xvii. 13. " IX. 
 
 (P) 344. Not to seek friendship or intimacy with the 
 
 R^oabites and Ammonites. Deut. xxiii. 7. IX. 
 
 (A) 345. To be furnished with means to preserve 
 
 cleanliness in the camp. Ibid xxiii. 15. IX. 
 
 (P) 346. Not to destroy fruit trees in an enemy's 
 
 country. Ibid. xx. 19. IX. 
 
 (A) 347. To offer peace to a tov^•n under siege before 
 
 active hostilities be commenced. Ibid. 10. IX 
 
 (A) 348. Persons whom cowardice or any peculiar 
 circumstance renders fearful, must quit the 
 army. Ibid. xx. 8. IX. 
 
 (A) 349. The first year of marriage renders a man 
 
 free from military duty. Ibid. xxiv. 5. IX. 
 
 (P) 350. The husband is forbid to serve in war during 
 
 that year. Ibid. IX. 
 
 (F) 351. An Israelite must banish fear. Ibid. xx. 3. IX. 
 
 (A) 352. An Israelite about to betroth a captive 
 maiden, must allow her a month to mourn for 
 her parents. Ibid. xxi. 13. IX
 
 124 APPENDIX. 
 
 tAW, DEC. 
 
 (A) 353. The heathen captive maiden so betrothed, 
 cannot be employed as a slave, nor sold in 
 such a character. Ibid. xxi. 14. IX 
 
 (P) 354. The man who has just built his house and 
 not dwelt in it ; or planted a vineyard, and has 
 not eaten thereof, must not go into battle until 
 he has enjoyed them a time. Ibid. xx. 5 — 6. IX. 
 
 (P) 355. The name of God must not be uttered in 
 vain, either to substantiate an acknowledged 
 truth, or to avow an untruth, or for any light 
 or unimportant purpose. Exod. xx. 7. III. 
 
 (P) 356. Nor to substantiate a false oath. Leviticus 
 
 xix. 12. 111. 
 
 (A) 357. Judicial oaths, however, may be taken in 
 
 the Holy Name. Deut. x. 20. III. 
 
 (A) 358. A vow once made must be exactly fulfilled. 
 
 Ibid, xxiii. 24. III. 
 
 (P) 359. Not to fail in executing all circumstances 
 
 expressed in a vow. Numb. xxx. 2, III. 
 
 (P) 360. Not to deceive any one by an oath. Levit. 
 
 xix. 11.* III. 
 
 (P) 361. Nor to utter falsehoods. Ibid. HI. 
 
 (A) 362. A husband has the power to annihilate the 
 vow of his wife, and a father that of his daugh- 
 ter. Numb. xxx. 17. Ill- 
 
 (A) 363. A Nazarite must suffer his hair to grow. 
 
 Ibid. vi. 5. III. 
 
 (P) 364. He or she must on no account use a razor 
 
 to remove any hair. Ibid. vi. 1. 7. HI- 
 
 (P) 365. Not to drink wine, nor spirits, norvinegar, 
 neither allowed to eat food prepared with such 
 articles. Ibid. HI* 
 
 (P) 366. Nor fresh grapes. Ibid. III. 
 
 * Vide note 16.
 
 APPENDIX. l2o 
 
 LAW. Dkc 
 
 (P; 367. Nor even when dried. Numb. vi. 1 — 7. III. 
 
 (P) 368. Nor their kernels. Ibid. III. 
 
 (?) 369. Nor the husks. Ibid. III. 
 
 (P) 370. Nor suffer pollution by approaching a 
 corpse, although it might be that of a parent. 
 Ibid. 111. 
 
 (P) 371. Nor even enter a house wherein a corpse 
 
 may be lying. Ibid. III. 
 
 (A) 372. At the close of the period devoted by the 
 Nazarite, when about to bring the ordained 
 offering, the hair must be shaved. Ibid. vi. 
 18. III. 
 
 (A) 373. All articles devoted by vow for the Temple 
 or sacred purposes, must have their value 
 fixed by the officiating priest, to whom the pre- 
 scribed sum must be delivered. Leviticus 
 xxvii. 1—28. III. 
 
 (A) 374. So also of animals devoted. Ibid. Ill- 
 
 (A) 375. Likewise houses. Ibid. III. 
 
 (A) 376. And lands. Ibid. Ill- 
 
 (A) 377. If, however, the article positively, and not 
 its value, be specifically devoted, it must be 
 considered as sacred and incapable of redemp- 
 tion. Leviticus xxvii. 28. III. 
 
 (P) 378. No article so devoted dare be offered for 
 
 sale. Ibid. III. 
 
 (P) 379. Nor can ever be redeemed. Ibid. III. 
 
 VIII. PRIESTS' AND LLVITES' DUES. 
 
 (A) 380. A portion of the first fruits of all products 
 of the earth must be presented to the priests. 
 Deut. xviii. 4. X.
 
 126 APPENDIX. 
 
 LAW. DKC. 
 
 (A) 381. Also the first portion of the dough pre- 
 pared for makmg bread Numb. XV. 20. X. 
 
 (A) 382. Likewise the first portion of v.-ool at ever>- 
 
 shearing. Deut. xviii. 4. X. 
 
 (A) 383. And the shoulder, the two jaws, and the 
 maw 'of ever\' ox, or sheep slaughtered for 
 food. Ibid, xviii. 3. X. 
 
 (A) 384. After the first fruits have been gi^en, the 
 tithes are to be parted off for the Levites. 
 Numb, xviii. 24. X. 
 
 (A) 385. The Levites ai-e farther to give a tithe of 
 
 the tithes they receive to the priests. Ibid. 26. X. 
 
 (A) 386. After the appropriation of the tithes, a 
 tenth part of the remaining stock must be put 
 aside to be eaten in Jerusalem only ; if the 
 conveyance should, from distance, be too bur- 
 thensome, its value may be substituted, to be 
 disposed of in the same way. This regulation 
 holds for the first, second, fourth, fifth, and 
 sixth years, that of the third and seventh 
 being devoted to the poor. Deut. xiv, 22. X. 
 
 (P) 387. Not to fail making the aforesaid arrange- 
 ments in the order perscribed, nor delay their 
 execution beyond the year. Exod. xxii. 29. III. 
 
 (A) 388. After having completed these duties, the 
 owner is to express himself according to the 
 verse. Deut. xxvi. 13. X. 
 
 (A) 389. The first fruits of the earth to be oflered at 
 
 the altar of the temple. Ibid. 1. I. 
 
 (A) 390. At the presentation of which the prescrib- 
 ed declaration must be made. Ibid. 5. I 
 
 (A) 391. The fruit grown on a tree in the fourth 
 year of its plantation, must be brought to and 
 eaten in Jerusalem. Leviticus xix. 24. X.
 
 APPENDIX. 127 
 
 {V) 392. A priest, who by some defilement has be- 
 come unclean, may not eat of sacred meats. 
 Leviticus xxii. 4. X. 
 
 (P) 393. Nor if he should not have been circumcised. 
 
 Exod. xii. 48. X. 
 
 (P) 394. The daughter of a priest having married a 
 person not of the priesthood, is debarred from 
 eating sacred meats. Leviticus xxii. 12. X. 
 
 (P) 395. No person not of the priesthood is allowed 
 
 to eat of sacred meats. Ibid. 10. X. 
 
 (P) 396. Even if they be inmates in the house of a 
 priest : nor even a priest himself if he be a 
 slave. Ibid. X. 
 
 (P) 397. The first fruits brought to the temple, dare 
 
 not be eaten out of Jerusalem. Deut. xii. 17. X. 
 
 (P) 398. No grain, being part of the second tithes, 
 
 dare be eaten but within Jerusalem. Ibid. X. 
 
 (P) 399. Nor wine of that class. Ibid. X. 
 
 (P) 400. Nor oil. Ibid. X. 
 
 (P) 401. Nor during the mourning period between 
 the death and burial of a near relation. Ibid, 
 xxvi. 14. X. 
 
 (P) 402. Nor when unclean from any defilement. 
 
 Ibid. X. 
 
 (P) 403. The money substituted as the value of the 
 second tithes, must not be expended in aught 
 but food and drink. Ibid. X 
 
 (A) 404. The first-born of an Israelite, not being a 
 Levite, must be redeemed with money. Exod. 
 xiii. 13. ' 1. 
 
 (A) 405. The first-born of an unclean aniii.al mus: 
 
 either be redeemed. Ibid. 1. 
 
 (A) 40G. Or have its iioek broken. Ibid. 1.
 
 128 APPENDIX. 
 
 IX. AGRICULTURE. 
 
 (A) 407- To let the land lie fallow ever>' seventh 
 
 year. Leviticus xxv. 4. IV. 
 
 (A) 408. No field labour of any kind to be done dur- 
 ing the sabbatical year. Ibid. IV. 
 
 (P) 409. No seed may be sown. Ibid. IV. 
 
 (P) 410. Nor the spontaneous second crop be reaped. 
 
 Ibid. 5. IV. 
 
 (P) 411. Nor the fruits be gathered . Ibid. IV. 
 
 (A) 412. But the whole to be left free for the poor. 
 
 Exod. xxiii. 11. IV. 
 
 (A) 413. The sabbatical year clears all debts. Deut. 
 XV. 2. 
 
 IV. 
 
 (P) 414. Neither may the debt be pressed for, after 
 
 the sabbatical year has passed. Ibid. VIII. 
 
 (P) 415. Yet the near approach of this year of re- 
 lease must not occasion a refusal to lend 
 money to the needy. Ibid. xv. 9. Vlll. 
 
 (A) 416. Seven times seven years must be reckoned, 
 and the fiftieth declared the jubilee year. 
 Leviticus xxv. 8. IV. 
 
 (A) 417. On the day of atonement in the jubilee 
 year the horn is to be sounded, and all Hebrew 
 slaves become free. Ibid. 9. IV. 
 
 (A) 418. The jubilee year must be looked upon as 
 
 sacred. Ibid. 10. VI. 
 
 (P) 419. The land must not be worked during the 
 
 jubilee year. Ibid. 11. IV. 
 
 (P) 420. Nor the second crop reaped. Ibid. IV. 
 
 (P) 421. Nor the fruit gathered. Ibid. IV. 
 
 (A) 422. All family estates must be restored to 
 
 their original owners. Ibid. 13. IV.
 
 APPENDIX. 129 
 
 (P) 423. A house sold in a walled town may be re- 
 deemed at the same price within one year ; but 
 after such time no claim is valid, nor can it 
 be reclaimed even in the jubilee year. Levit. 
 XXV. 23. X. 
 
 (P) 424. No land can be sold for a perpetuity, as it 
 must be restored to the original owner at the 
 jubilee period. Ibid. X. 
 
 (A) 425. The cities of refuge and free places in the 
 suburbs of cities, win- given for the residence 
 of the Levites. Numb. xxxv. 2. VI. 
 
 (P) 426. These free places in the suburbs of cities 
 
 may not be sold. Leviticus xxv. 34. VI. 
 
 (P) 4^.7. The tribe of Levi having no inheritance in 
 
 the land given to them. Deut. xviii. 1. VI. 
 
 (P) 428. Nor any share in the spoil of an enemy's 
 
 property. Ibid. VI. 
 
 (P) 429. Not to sow or plant different sorts of the 
 earth's products near to each other. Leviticus 
 xix. 19. X. 
 
 (P) 430. Not to sow different kinds of grain in one 
 field within certain established distances. 
 Ibid. X. 
 
 (P) 431. Not to produce mules by the mixture of 
 
 procreation among beasts. Ibid. X. 
 
 (P) 432. Not to yoke two animals of different species 
 
 to the plough. Deut. xxii. 10. X. 
 
 (P) 433. Not to wear any clothing wherein linen 
 
 and woollen is combined. Ibid. 11. X. 
 
 X. OF ALMS AND BENEFACTIONS. 
 
 (A) 434. It is a duty to relieve a distressed fellow- 
 
 creature. Deut. xv. 11. VIII. 
 
 K
 
 130 APPENDIX. 
 
 LAW. DBC. 
 
 {P) 435. Not to be heartless and disregarding of 
 
 the poor. Deut. xv. 7. VIII. 
 
 (A) 436. To leave for the poor the produce of the 
 
 borders of the fields. Leviticus xix. 10. VIII. 
 
 (P) 437. Thou Shalt not reap the borders of thy 
 
 fields. Ibid. 9. ' VIII. 
 
 (A) 438. To leave the fallen produce of the harvest 
 
 for the gleaning of the poor. Ibid. 10. VIII. 
 
 (P) 439. Not to gather the ears of corn that may 
 have been dropped in gathering the harvest. 
 Ibid. 9. VIII. 
 
 (A) 440. But to leave them for the poor. Ibid. 10. VIII. 
 
 (A) 441. Also the latter grown grapes, which hang 
 
 singly. Ibid. VIII. 
 
 (P) 442. Not to pluck every single grape from the 
 
 vine. Ibid. VIII. 
 
 (P) 443. Not to gather a second crop of grapes. 
 
 Ibid. VIII. 
 
 (P) 444. To leave neglected ears of com standing 
 
 for gleaning of the poor. Ibid. 9. IX. 
 
 (P) 445. Not to return to take some forgotten sheaf, 
 
 but to leave it for the poor. Ibid. VIII. 
 
 (A) 446. At the end of every third and sixth year, 
 the surplus tithes must be put forth for the 
 poor. Deut.xiv.28,29. VIII. 
 
 TEMPLE SERVICK 
 
 (A) 447, To erect a temple when settled in Palestine. 
 
 Deut. xu. 11. V. 
 
 (A) 448. And its site to be held in reverence. Levit. 
 
 xxvi. 2. V.
 
 APPENDIX. 131 
 
 LAW. DSC. 
 
 (P) 449. Not to raise an altar of stones hewn by art. 
 
 Exod. XX. 25. V. 
 
 (P) 450. Nor build it with steiw. Ibid. 23. V. 
 
 (A) 451. A consecrated oil to be preparc-d for the 
 
 anointing the priests and kings. Ibid. xxx. 25. V. 
 
 (P) 452. Which must not be employed fur any other 
 
 purpose. Ibid. 32. V. 
 
 (P) 453. Nor may any be prepared but in a sacrtd 
 
 place. Ibid. V. 
 
 (A) 454. The priest to place incense daily on the 
 
 altar. Ibid. 7. V. 
 
 (P) 455. No incense allowed to be prepared but in 
 a sacred place, nor permitted for any but sa- 
 cred use. Ibid. 37. V. 
 
 (P) 456. No more than required for daily use may 
 be placed on the altar, nor any but such pre- 
 pared as ordered. Ibid. 9. V. 
 
 (P) 457. Never to remove the bearingpoles from the 
 
 sides of the holy ark. Exod. xxv. 15. V. 
 
 (A) 458. Which on its removal must always be car- 
 ried on the shoulders of the Levitcs. Numb. 
 vii. 9. \'. 
 
 (A) 459. The priests must minister in their proper 
 
 sacerdotal habits. Exod. xxviii. 4. V. 
 
 (A) 460. They must wash the hands and feet pre- 
 vious to commencing the service. Ibid. xxx. 
 19. V. 
 
 (P) 46 J. To be careful not to tear the opening of 
 
 the tunic. Ibid, xxviii. 32. V. 
 
 (P) 462. As also, that the breast-plate docs not be- 
 come loosened from the ephod during the 
 service. Ibid, xxviii. 28. V. 
 
 (P) 4G3. Not to tear his dross as indicative of mourn- 
 ing. Leviticus xxi. 10. X.
 
 132 APPENDIX. 
 
 LAW. DEC, 
 
 (P) 464. Nor suffer his hair to grow wild, as usual 
 
 on such occasious. Leviticus xxi. 11. V. 
 
 (P) 465. A priest must not drink wune when about 
 to administer sacred service, or to teach the 
 law. Ibid. X. 9. V. 
 
 (P) 466. The high priest is not allowed to enter the 
 Holy of Holies except on the day of Atone- 
 ment, nor is any one else permitted at any 
 time whatever. Ibid.xvi. 2. V. 
 
 (P) 467. No one afflicted wuth leprosy is allowed to 
 
 remain in the community. Leviticus x. 9. V. 
 
 (P) 468. A priest must not defile himself by contact, 
 or being under the same roof with a corpse. 
 Ibid. xxi. 1. IX. 
 
 (A) 469. Excepting those of his very near relations. 
 
 Ibid. 2. IX. 
 
 (P) 470. The high priest, however, dare not, on any 
 occasion, expose himself to be defiled by a 
 corpse. Ibid. 11. IX, 
 
 (P) 471. Nor by being under the same roof. Ibid. IX. 
 
 (P) 472. A priest defiled by any pollution must not 
 
 administer in the temple. Ibid. xxii. 2. V. 
 
 (P) 473. Nor until the day after he had used the 
 
 bath for purification. Ibid. V. 
 
 (P) 474. Priests who are maimed or unsound must 
 
 not approach the altar. Ibid. xxi. 3. V. 
 
 (P) 475. Nor minister. Ibid. 13. V. 
 
 (P) 476. No one, not of the priesthood, dare ap- 
 proach the altar. Numb, xviii. 4. V. 
 
 (A) 477. The priests and Levites to be the ministers 
 
 and keepers of the temple. Ibid. 7. V. 
 
 (A) 478. The Levites to effect all things required for 
 the service of the temple, except the sacrifices, 
 &c. Ibid, xviii. 23. V
 
 APPENDIX. 133 
 
 TAW. UEC. 
 
 (A) 479. On festival days, and on new-year's-day, 
 the sacrifices are to be accompanied by the 
 sound of trumpets. Numb. x. 10. V. 
 
 (A) 480. The priests to be respected, and always 
 have preference shewn to them. Leviticus xxi. 
 8. X. 
 
 ^A) 481. They must not be prevented from appear- 
 ing at sacrifices, although not in their turn to 
 minister. Deut. xviii. G. V. 
 
 (A) 482. All unclean persons and objects must be 
 
 driven out of the temple. Numb. v. 2. V. 
 
 (A) 483. All sacrifices must be free from blemish. 
 
 Leviticus xxii. 21. V. 
 
 (A) 484. If found improper, from blemish, it must 
 be redeemed, and the flesh may be eaten by 
 any person. Deut. xii. 15. V. 
 
 (A) 485. Sacrifices must at least be seven days old. 
 
 Leviticus xxii. 26. V. 
 
 {A) 486. And always sprinkled with salt. Ibid. ii. 13. V. 
 
 {A) 487. Burnt offerings must be wholly burnt, and 
 
 no part eaten. Ibid. i. 'J. V. 
 
 (A) 488. Trespass offerings to ])C ministered accord- 
 ing to law, and the remainder eaten in the 
 sacred precinct. Ibid. vii. 5. V. 
 
 (A) 489. The same ordinance rules the sin-offering. 
 Ibid. 7. 
 
 (A) 490. The peace-offering, after the blood is 
 sprinkled, and certain portions of the fat in- 
 censed on the altar, is divided, the right 
 shoulder and breast being given to tlic priest, 
 and the remainder eaten by anv person. Lev it. 
 vii. 31-32. ' V. 
 
 <A) 491. The priests daily to kindle the fire on the 
 
 altar. Ibid. vi. 12. V. 
 
 <P) 492. Which must never be quenched but kept 
 
 glimmering. Ibid. vi. 14. V.
 
 134 APPENDIX. 
 
 LAW. DEC. 
 
 (A) 493. The priest daily to clear the ashes from the 
 
 altar. Leviticus vi. 10. V. 
 
 (A) 494. Sacrifices may only be offered up in the 
 
 temple of Jerusalem. Deut.xii. 11. V. 
 
 (A) 495. Even all twins devoted from any part of 
 Judea, must be brought to Jerusalem for sacri- 
 fice. Ibid. 18. V. 
 
 (A) 496. All kinds of offerings, whether devoted, or 
 free-will sacrifices, or any consecrated article, 
 must be brought to the temple, and most fit- 
 tingly at one of the three festivals appointed for 
 the general attendance of the nation. Deut. 
 xu. 11. V. 
 
 (A) 497. The priest must light the golden candle- 
 stick ever)' day. Exod. xxvii. 22. V. 
 
 (A) 498. Also to dispose the shew bread and apply 
 
 the incense ever)- sabbath, Leviticus xxiv. 8. IV. 
 
 (A) 499. The meat-offerings of flour, oil, and salt to 
 
 be regularly attended to. Ibid. ii. 1 — 16. V. 
 
 (A) 500. The high priest must present a meat-offer- 
 ing ever>- day. Ibid. vi. 15. V. 
 
 (A) 501. The priests must eat the meat-offerings. 
 
 Ibid. vi. 9. X. 
 
 (A) 502. But the meat offering of the priest must 
 
 not be eaten. Ibid. vi. 23. X. 
 
 (A) 503. A lamb must be offered up as a burnt sacri- 
 fice every morning and evening. Numb, xxviii. 
 3. V. 
 
 (A) 504. The extra noon sacrifice to be offered up 
 
 every sabbath day. Ibid. 9. IV. 
 
 (A) 505. The same to be brought on everv' first day 
 
 of the new" moon. Ibid. 11. IV. 
 
 (A) 506. The same duty to be performed on every 
 one of the seven days of the passover festival. 
 Leviticus xxviii. 18. IV
 
 APPENDIX. 135 
 
 l*^. DEC. 
 
 (A) 507. An additional sacrificed burnt-offering on 
 the second day of the passovor, must accom- 
 pany the oblation of the new wheat. Levit. 
 xxviii. 24. IV'. 
 
 (A) 508. Forty-nine days to be reckoned from the 
 afore-mentioned day, the fiftieth to be fixed for 
 the feast of weeks. Ibid. 26. IV. 
 
 (A) 509. The extra noon sacrifice to be offered up 
 
 on the feast of weeks. Ibid, xxviii. 26— 31. IV. 
 
 (A) 510. Two loaves made of the new corn to ac- 
 company the sacrifice. Ibid, xxiii. 17. IV. 
 
 (A) oil. On new year's day a number of regular 
 and extra sacrifices to be offered up according 
 to the text. Numb. xxix. 1—6. IV. 
 
 (A) 512. The extra noon sacrifice, &c., to be offered 
 
 up on the day of atonement. Ibid. 7 — 11. IV. 
 
 (A) 513. Extra festival offerings to be regularly 
 sacrificed according to the order expressed in 
 the text for each of the seven days of the feast 
 of tabernacles. Ibid. 12 — 34. IV 
 
 (A) 514. The extra noon sacrifice to be offered up 
 on the eighth day of the said festival. Ibid. 
 xxix. 35— 3«. IV. 
 
 (A) 515. The ministry of all the service on the day 
 of atonement, must be executed by the high 
 priest. Leviticus xvi. 34. IV. 
 
 (A) 516. Any one having unwittingly, or by accident, 
 committed a sin punishable by extermination, 
 must sacrifice asin-offenng. Ibid. iv. 20. V. 
 
 (A) 517. Anyone being in doubt whether behave 
 committed a personal sin, must sacrifice a tres- 
 pass offering, but when convinced of having 
 been guilty, must bring a sin-offoring. Ibid, 
 v. IS. V. 
 
 (A) 518, There are fivecases which oblige the party
 
 ]36 APPENDIX. 
 
 LAW. DEC, 
 
 to sacrifice sin-offerings, according to the text, 
 Leviticus v. 21—26, 15 — 16, xix. 20—22, 
 Numb. vi. 12. V. 
 
 (A) 519. When circumstances do not allow the sin- 
 ner to afford the sacrifice of a beast, a pair of 
 doves, or even a meat offering, may be substi- 
 tuted. Leviticus v. 1—13, xii. 6— 8,xiv.2l. V. 
 
 (A) 520. A board of justice, who may through some 
 error ha\e sent forth a wrong decree, and be- 
 coming convinced, acknowledge the same, 
 must sacrifice a peculiar sin-offering. Ibid, 
 iv. 14. V. 
 
 (A) 521. A Nazarite to shave and to offer sacrifice 
 on the conclusion of the period of his devoted 
 separation. Numb. V. 12. V. 
 
 (A) 522. A man having been unclean, must offer 
 a sacrifice on the dav of his purification. Ibid. 
 XV. 15. ' V. 
 
 (A) 523. The same with a female. Ibid. 30. V. 
 
 (A) 524. As also must a woman recovering from 
 
 child-bed. Ibid. xii. 6. V. 
 
 (A) 525. A leper to offer a sacrifice on the day of his 
 
 purification. Leviticus, xiv, 31. IX. 
 
 (A) 526. A beast offered in exchange for one already 
 devoted to sacrifice, must, like the first, be 
 considered holy. Ibid, xxvii. 10. V. 
 
 (P) 527. No unsound animal dare be brought up as 
 
 a sacrifice. Ibid.xxii. 20. I. 
 
 (P) 528. Nor be even consecrated. Ibid. I. 
 
 (P) 529. Nor be slaughtered as such. Ibid. I. 
 
 (P) 530. Nor its blood sprmkled on the altar. Ibid. I. 
 
 (P) 531. Nor although it be offered bv a heathen. 
 
 Ibid. 25. ' I.
 
 APPEKDIX. 137 
 
 L4TV. IJE<'. 
 
 (P) 532. No injury dare be inflicted on a conse- 
 crated animal. Ibid. 21. I. 
 
 (P) 533. Gains obtained by whoredom are not to be 
 received in any form at the altar. Deut. xxiii. 
 19. I 
 
 (P) 534. Nor can aught received in exchange for a 
 
 dog. Ibid. I. 
 
 (P) 535. Meatofferings must not be made with lea- 
 ven. Leviticus ii. 11. 1 
 
 (P) 536. Nor is honey allowed to be brought to the 
 
 altar. Ibid. I. 
 
 (P) 537. Meat offerings must not be suffered to fer- 
 ment before being cooked. Ibid. 6 — 17. I. 
 
 (P) 538. Oil must not be used at meat-offerings ac- 
 cepted as sin-offerings. Ibid. v. 11. I. 
 
 (P) 539. Nor frankincense. Ibid. I. 
 
 (P) 540. Salt must never be omitted in the minis- 
 try of a sacrifice. Ibid. ii. 13. I. 
 
 (A) 541. The passover lamb must be sacrificed at 
 
 the appointed time. Exod. xii. 6. IV. 
 
 (A) 542. If from any accident, or other cause, such 
 offering could not have been effected, it may 
 be performed on the fourteenth of the subse- 
 quent month. Numb. ii. 10 — 11. IV. 
 
 (A) 543. The passover sacrifice must be completely 
 
 eaten during the night. Exod. xii. 9. IV. 
 
 (A) 544. So also must the procrastinated paschal 
 lamb be eaten on the night of the 14th lyar. 
 Numb. ix. 11. IV. 
 
 (P) 545. The paschal lamb must not be sacrificed 
 unless all leaven has been removed from the 
 house. Exod. xii. 15. IV. 
 
 P) 546. The fat devoted for sacrifice on the altar, 
 
 must not be left till morning. Ibid, xxiii. 19. IV.
 
 138 APPENDIX. 
 
 tAW. DEC. 
 
 (P) 547. If the festival sacrifice be offered before the 
 first day, it must be eaten before the following 
 morning, although for those brought on the 
 festival day, two days and one night are al- 
 lowed. Ibid. xii. 10. IV. 
 
 (P) 548. The paschal lamb, must not be eaten half 
 
 roasted. Ibid. xii. 9. IV. 
 
 (P) 549. Nor boiled. Ibid. IV. 
 
 (P) 550. Nor may any part be sent from one party 
 
 or family to another. Ibid. xii. 45. IV. 
 
 (P) 551. No bone of the paschal lamb to be broken. 
 
 Ibid. IV. 
 
 (P) 552. The same rule holds if brought on the 
 
 14th lyar. Numb. ix. 12. IV. 
 
 (P) 553. No part of the sacrifice may be left uneaten 
 
 the next morning. Exod. xii. 10. IV. 
 
 (P) 554. The same regulation governs it if brought 
 
 on the 14th lyar. Numb. ix. 12. IV. 
 
 (P) 555. The flesh of no sacrifice dare be left to be 
 
 eaten after the fixed time. Exod. xxix. 34. I. 
 
 (P) 556. The fiesh of peace-offerings must be eaten 
 
 before the next morning. Leviticus vii. 15. I. 
 
 (A) 557. All fiesh not eaten within the prescribed 
 
 time must be burned. Ibid. vii. 16. I. 
 
 (A) 558. So also must the flesh of all sacrifices which 
 
 from any cause have become defiled. Ibid. 19. I. 
 
 (P) 559. Levites, not being of the family of the 
 priests, may not approach the altar, nor effect 
 any sacrifice. Numb. x%iii. 3. X. 
 
 (A) 560. The priests must eat the portions appoint- 
 ed for them of the sacrifices. Exod. xxix. 33. X. 
 
 (P) 561 . No one but a priest may eat of the flesh of 
 
 the sin-offering. Ibid. X. 
 
 (P) 562. Sacrifices required to be burned, or that
 
 APPENDIX. 139 
 
 have incense on them, may not be eaten. 
 Deut. xii. 17. V. 
 
 (P) 563. Nor any eaten before the blood has been 
 
 sprinkled on the altar. Ibid. V. 
 
 (P) 564. The flesh of sin-offorings, the blood of 
 which has been sprinkled in the Holy of 
 Holies, may not be eaten. Leviticus vi. 23. V. 
 
 (P) 565. The flesh of a sin offering may not be eaten 
 
 out of the court of the temple. Deut. xii. 18. V. 
 
 (P) 566. Any reservation in offering a sacrifice not 
 to conform to its prescribed regulations, ren- 
 ders it an abomination, and dare not be eaten. 
 Leviticus vii. 18. I. 
 
 (P) 567. The flesh of sacrifices which may have be- 
 come polluted, may not be eaten. Ibid. 19. V. 
 
 (P) 568. Unclean persons may not cat of the holy 
 
 sacrifice. Leviticus xxii. 3. L 
 
 (P) 569. The flesh of sacrificed first-born animals 
 may not be eaten out of Jerusalem. Deut. xii. 
 17. V. 
 
 (P) 570. Devoted offerings are not to be sacrificed 
 any where but in the temple. Leviticus xvii. 
 3-4. V. 
 
 (P) 571. Nor offered up if not sacrificed. Ibid. V. 
 
 (P) 572. When a dove is to be sacrificed, the priest 
 must not tear away the gullet and windpipe 
 together, but only the one or the other. Levit. 
 V. 8. 
 
 (P) 573. Not to be tardy in the fulfilment of vows. 
 Deut. xxiii.22. 
 
 (A) 574. To consecrate the first-bom of every clean 
 beast. Exod. xiii. 2. 
 
 (P) 575. Which, as well as every other consecrated 
 beast, must not be shorn. Deut. xv. 19. 
 
 (P) 576. Nor used for labour. Ibid.
 
 140 ' APPENDIX. 
 
 LAW. DEC. 
 
 (P) 577. The first-born of clean beasts must not be 
 redeemed, but must be given to the priest. 
 Numb, xviii. 17. I. 
 
 (P) 578. A consecrated beast may not be exchanged, 
 
 even for abetter. Leviticus xxvii. 10. I. 
 
 (P) 579. A beast already consecrated to a particular 
 object cannot be other\vise disposed of. Ibid, 
 xxvii. 26. I. 
 
 (P) 580. The animal given as the tithe must not be 
 picked out, but taken as it comes. Ibid, 
 xxvh. 33. I. 
 
 (A) 581 . The tithe of animals must be devoted from 
 
 the births of every year. Ibid. I. 
 
 (P) 582. No uncircumcised person may eat of the 
 
 paschal lamb. Exod. xii. 47. IV. 
 
 (P) 583. Nor a seceder from the congregation. 
 
 Ibid. 43. IV. 
 
 (P) 584. Nor an inhabitant of other lands, or hired 
 servant, not being of the community. Ibid. 
 47. IV. 
 
 (A) 585. Whoever shall have committed an injury, 
 or shall have lost any article belonging to the 
 temple, shall repay the same, and forfeit one 
 fifth of its value, and also must sacrifice a tres- 
 pass offering. Leviticus V. 16. III. 
 
 (P) 586. The Levites must never be neglected, but 
 
 always be sustained. Deut. xii. 19. IX. 
 
 (A) 587. Three times in the year every male must 
 celebrate the festival in the temple. Exod. 
 xxiii. 14, IV. 
 
 (A) 588. And rejoice therein. Deut.xvi. 16. I. 
 
 (A) 589. And appear there in person. Ibid. I. 
 
 (P) 590. And never fail to bring some votive offering 
 
 to the best of his means. Exod. xxxiv. 20. I.
 
 APPENDIX. 141 
 
 tk^r. UEC. 
 
 ^^A) 591. At the conclusion of every seventh year 
 the people must assemble and hear the law 
 read to them. Deut. xxxi. 12. I. 
 
 XII. PURIFICATIONS. 
 
 (A) 592. Persons become defiled when under the 
 same cover with a corpse, so do also earthen 
 vessels become polluted, if without a lid, un- 
 der the same circumstances. Numb. xix. 
 14—16. II. 
 
 (A) 593. Lepers also, unless declared clean by the 
 priest to whose inspection they must be sub- 
 mitted. Leviticus xiii. 9. IX. 
 
 (A) 594. But if declared unclean, they must be so 
 placed and treated, that all persons may avoid 
 the contact. Ibid. 48. IX. 
 
 (P) 595. The sore may not be shaven. Ibid. 33. IX. 
 
 (P) 593. The evil must not be meddled with, but 
 left to the priest, whose orders must be obey- 
 ed- Deut. xxiv. 8. ' IX. 
 
 (A) 597. Male persons having running discharges 
 are also considered unclean. Leviticus xv. 
 1—12. II. 
 
 (A) 598. Females also. Ibid. 25— 27. II. 
 
 (A) 599. Pollution likewise. Ibid. 15—17. II. 
 
 (A) 600- Menstruation also. Ibid. 18—24.* II. 
 
 (A) GOl. Lying-in women are also considered as un- 
 clean, and like all the other ca.^^cs of personal 
 defilemunt, communicate the same bv contact. 
 Ibid. xii. 1—5. ' II. 
 
 (A) 602. Eight kind of creeping animals are un- 
 clean and defile by contact. Ibid. xi. 29 — 38. II. 
 
 * Vide note 17.
 
 142 APPENDIX. 
 
 LAW. DEC. 
 
 (A) 603. As also all dead animals. Ibid. 24. II. 
 
 (A) 604. Food, whether solid or fluid, having be- 
 come polluted by contact, defiles. Ibid. 34. II. 
 
 (A) 605. A red cow to be burned, and the ashes used 
 in the preparation of the water of purifica- 
 tion. Numb.xix. 1 — 10. I. 
 
 (A) 606. Persons being defiled by the contact, &c., 
 of a corpse, must be sprinkled with the water 
 of purification at the times ordered. Ibid. xix. 
 20—21. I. 
 
 (A) 607. The declaration of a leper's having become 
 clean, can only be according to the regula- 
 tions enacted. Leviticus xiv. 1 — 32. IX. 
 
 (A) 608. On the day previous to his purification, 
 
 the leper must shave his head. Ibid. xiv. 9. IX. 
 
 (A) 609. The marks of the plagues attached to 
 clothing to be determined by the priest with 
 respect to their being clean or unclean. Ibid, 
 xiii. 47—59. IX. 
 
 (A^ 610. As also those aflfecting houses. Ibid. xiv. 
 
 33—47. IX. 
 
 (A) 611. The purifica.<:ion of unclean persons must 
 always be by bathing in running water, accord- 
 ing to the rules laid down. Ibid. xv. 12. I. 
 
 XIII. IMMUTABILITY' OF THE LAW. 
 
 (P) 612. Not to add to the law. Deut. xiii. 1.* V. 
 
 (P) 613. Nor to diminish their number. Ibid. iv. 2. V. 
 
 * Vide note 18.
 
 NOTES TO THE MOSAIC LAW.s. 
 
 Note 1, Law 5. 
 
 This prohibitory law is strongly expressed in the third 
 Commaiidnient of the Decalogue ; and our Rabbins, fnjm 
 the tenor of the text here referred to, infer more especially, 
 to forbid the use of the name of the Lord in any form, or 
 on any but the most solemn occasions. 
 
 Note 2, Law 8. 
 
 The text does not ajjpear to identify the precise ser\'ice 
 it commands ; but the tradition received through the Oral 
 Law defines it to mean prayer. The ordinance for prayer 
 is no where to be found in the Pentateuch, although so 
 many instances of its practice in various ways arc related. 
 The earliest arrangement we have of the institution of a 
 settled form of prayer, is that said to be composed by 
 Ezra the prophet, and other members of his college, deno- 
 minated the " Great Synagogue," of which the portions 
 before and after the Vkiu" yott' and the mu-y nri'att' are still 
 in use. These two last expressed portions are, by the Tal- 
 mud, ordered to be repeated every morning and evening, in 
 allusion to, or as a type of, the morning and evening sacri- 
 fices daily offered up in the Temple : so also the noon ad- 
 ditional prayer «1D''0, on particular days, for the sevrral ex- 
 tra sacrifices. This sentiment is adopted l)y Hosea thepro- 
 l)het, who in the original language uses the expression "and 
 ICC irill pay fur {sacrijicial) calves, with our tips."* The 
 
 * Hosea xiv. 3. This is the literal and proper translation : 
 I hat in the Knglish Bii)le is erroneous.
 
 144 
 
 APPENDIX. 
 
 various forms of prayer for appointed times are well known, 
 and need no further elucidation in this place, excepting to 
 remark that no form of prayer can be acceptable to the 
 merciful God, but that which is accompanied by a correspon- 
 dent pious and devout feeling of the heart. And, although 
 the Rabbins do, in cases of necessity, allow the recitation of 
 bKnir" yOii' in any language understood to those who are 
 ignorant of the Hebrew, yet is the rule imperative, that our 
 prayers must be offered in their original and holy tongue, as 
 they have ever been heretofore ; and at this day it actually 
 has become more indispensable to adhere to the employ- 
 ment of the sacred language, in order that every individual 
 of the Jewish nation, coming from any part of the world, 
 may be able to join his brethren in prayer, when ten of 
 them may be assembled for pious worship and form ]"i:o. 
 The original, holy, and expressive tongue in which our 
 liturgy is composed, ought, for this and many other reasons, 
 to be more sedulously cultivated. 
 
 Note 3, Law 9. 
 
 Although the text here quoted does not express this 
 twofold daily repetition, it is nevertheless enacted in the 
 Talmud, upon the principles expressed in note 2. Nor 
 indeed can the sentiments contained in this chapter be too 
 often repeated, in order that its impression may become 
 fixed and immovable in the mind, and ever predominant 
 in our thoughts ; and this confession and declaration of the 
 Divine Unity is the last expression expected (or if insensi- 
 ble, is spoken by a bystander) to be affirmed by the last 
 breath of a d^ing Jew. To this chapter, that of Numbers 
 XV. 37 — 40, and that of Deuteronomy xi. 13—21, are added 
 in the prayers, as containing the commandments for using 
 the phylacteries, r''2n, and fringes to the garments, m^'i, 
 both intended as mementos, in the same way as .the first, 
 and are to be read accordingl}% '* 
 
 Note 4, Law 48. 
 This law is especially pointed against joining in idola-
 
 146 
 
 trous rites or attending heathen spectacles ; and not- 
 withstanding this is not the character uf the rt-hgious cere- 
 monies observed in modern times, by those who devoutly 
 acknowledge the existence of an Omnipotent and Ktemal 
 God, yet, as their peculiar doctrines and customs arc 
 contrary to our holy faith, the avoiding such contact is 
 praiseworthy. 
 
 Note 5, Laic 'J 2. 
 
 In case the operation should have been neglected by the 
 parent at the proper age, either from accidental circum- 
 stances, or design, it still remains incumbent as an indis- 
 pensable duty, and must be performed at the instance of 
 the person himself at any age. 
 
 Note 6, Law 9^. 
 
 The Sabbath day is ordered to be observed as a day of 
 complete rest ; and although the scripture does not parti- 
 cularise every work interdicted on that day, the Oral Law 
 ordains the observance of a large number of prohibitory 
 laws, all of which are deemed acts of desecration as being 
 included in the prohibition in the decalogue — " Thou shalt 
 not do any work," — and subject to punishment by the judges 
 and Sanhedrin. These form a class of thirty-nine articles, 
 called principal offences, from which ramify a great many 
 more ; which although of minor import, are still liable to 
 j)enal conseciucnces : their enumeration is too large for 
 insertion in this place ; suffice it to say, however remote 
 some may appear, they are instituted as much as possible 
 to prevent even the liability of beim; by chance or ac- 
 cident brout^ht to |)rofane the holy sabbath, a day on which 
 the occupations should mainly consist of the study of 
 the law, and a pious contemplation of the works and 
 mercies of the Almighty Creator, who, after setting forth 
 the ojierations of the universe as having boon effocte*! in 
 six days, marked out and fixed the seventh as an obj»vt (»f 
 attention and observance to his creature, man, who may 
 thereby evince his belief in the narration that " In the 
 beginning God created the luav. n^ and the earth."
 
 146 APPENDIX. 
 
 Note 7, Law 105. 
 
 The regulations for the full observance of the Passover 
 Festival are very numerous, and very minutely laid down 
 by the rabbinical laws, the principal of which have before 
 been detailed in the calendar, page 85. The prohibition 
 pf all articles composed of, or containing grain, which has 
 or may undergo fermentation, are strictly forbidden. Even 
 the accidental presence of a grain of com, condemns from 
 use, not only all the food, but likewise the vessels in which 
 it has been cooked or kept ; so also all articles which are 
 suspected of the possibility of being adulterated with flour, 
 or any produce of com or malt, such as spirits, vinegar, 
 &c., are not allowed to be used, unless procured from un- 
 questionably pure sources. In this way, mustard, spices, 
 and aU things of that nature are abstained from. Pulse, 
 such as pease, beans, &c., as also rice, are not allowed to 
 be used by a majority of rabbies ; some, however, admit of 
 their being eaten, as in fact, they are not naturally disposed 
 to ferment, although they may become mouldy. 
 
 Fermented articles discovered as having accidentally been 
 kept in possession during the passover, dare not be eaten 
 or dmnk, nor any use or profit made of them, but must be 
 made away with. 
 
 Note 8, Law 115. 
 
 This festival is mentioned in the calendar, page 70, and 
 the commandment of blowing trumpets, is by the rabbies, 
 understood, and on this occasion, ordained to be fulfilled by 
 means of the horn of the ram, as a type of Isaac's vicarious 
 sacrifice. The blowing of trumpets always accompanied 
 the sacrifice, whereas the order for this day was peculiar; 
 it was a day of commemorating the beginning of the 
 year, the anniversary' of the creation, a day to recall to 
 memory the deeds of the by-gone year'; and the horn, by 
 its solemn and impressive sound, is considered as appealing 
 to a stricken conscience, and might foru-ard true contrition 
 for sins committed, and cause prayers for grace to be 
 humbly and devoutly delivered.
 
 NOTES. 147 
 
 Note 9, Law 118. 
 
 The mode of affliction here ordered is not expressed; it is 
 however, sufficiently evident tliat serious reflection on our 
 sinful state, and contrite feelings, are what must naturally 
 accompany the ser\'ice of this day. The Oral Law enacts 
 other afflictions to be put into practice in addition to that 
 of fasting, such as the deprivation of the comfurts of wash- 
 ing, anointing, wearing of shoes, or connubial solace, in 
 order the more elfectually to depress the spirits, and thereby 
 occasion man to shrink into himself, and feel his truly 
 wretched state. The abstainmcnt from food, &c., is of the 
 strictest kind, and persevered in for four and twenty hours ; 
 not a drop of water is allowed to allay the most intense 
 thirst, except to the sick, when the physician has the power 
 to command nourishment to be given to the patient, even 
 in opposition to his resisting from religious motives. 
 
 Note 10, iMir l')0. 
 
 After the death of a wife, the marriage with her sister is 
 allowed. 
 
 Note 11, L<iw IGO. 
 
 According to the law laid down in Deuteronomy, xxv. 5, 
 the obligation to marr>' a childless brother's widow may be 
 obviated by the ceremony thus di-scribed and called 
 Chdlitzii, n'x^in. This latter mode has of late years been 
 made absolute ; and hence, at present, a kind of Inrnd is 
 entered into by the brothers of every bridegroom, engaging, 
 if need be, to perform this ceremony, which the law makes 
 necessary to allow the widow to re-marry. 
 
 Note 12, Uw l'.>3. 
 
 Although the text only expresses herds or flocks, the 
 oral law includes birds. Strict regulations arc laid dow,-n, 
 which must be attended to in the art of slaughtering, the 
 main oliject beiiv.; to abstract as much blood as possible, 
 the eating of which is so strongly forlutldm : hinc thr 
 L 2
 
 148 
 
 throat is to be thoroughly cut, that the large blood vessels 
 may be divided and quickly emptied. The beast must af- 
 terwards be examined to discover whether it have any dis- 
 eased organ which would have occasioned its early death, 
 in which case it dare not be eaten. The office of slaugh- 
 terer must always have the sanction of learned and priestly 
 authority-, and be allowed to no one but of an unimpeach- 
 ably religious character, as the whole correctness of pro- 
 cedure in the execution of this office lies on his o%\-n re- 
 sponsibiUty. 
 
 Note 13, Law 202. 
 
 By the oral law, this is not considered as confined to the 
 words of the text ; but, in consequence of its being thrice 
 repeated in the Pentateuch, it is held of more importance, 
 and treated as a general law, prohibiting the admixture of 
 any meat with any milk, or its preparations : and upon 
 this decree a number of regulations are founded and laid 
 down to avoid such commixture, as also rules for conduct, 
 respecting any accidental occurrences of that kind. Even 
 the flesh of birds is forbidden to be so commixed, as being 
 a species of meat. Hence dishes containing flesh meat are 
 never placed on table at the same time with milk, or dishes 
 wherein milk may form a part of the contents. Meat 
 may be eaten shortly after milk or its preparations ; but the 
 latter not for some hours after meat. 
 
 The three passages before mentioned are propounded by 
 the rabbles to indicate that such commixture may, 1st, not 
 be cooked ; 2nd, may not be eaten, and 3rd, may not be 
 made use of in any way. 
 
 Note 14, Law 273. 
 
 These laws respecting usury are not verj- clear, Neshech, 
 from its etymology, would seem to imply the biting or con- 
 suming quality of usuiy, and Tarbith merely the increase 
 of capital, acquired by the payment for the loan of money ; 
 and both are here forbidden between the followers of the 
 law of Moses, who are stvled brothers. The rate is not
 
 149 
 
 mentioned, nor does it appear to have any fixed boundary; 
 and the allowance made by the law so to deal with the 
 stranger, means in money matters as a matter of trade, 
 wherein a profit is expected and allowed. But the original 
 prohibition appears to have been enacted, in order to pre- 
 vent injury to your neighbour from the ditferencc in agri- 
 cultural produce borrowed, occurring in plentiful or scarce 
 seasons ; this is most likely the case, as the inhabitants of 
 Palestine were agriculturists and not merchants. 
 
 Note If,, Laws 331 & 332. 
 
 These are the grand pillars on which the authority of the 
 oral law rests. Maimonides, in his great work " lad 
 Hachazakah,"* has the following strong declaration : — 
 "The supreme court of justice in Jerusalem is the foun- 
 tain of the oral law, and forms the fundamental basis of 
 public instruction, from whence law and justice are spread 
 throughout all the Israelitish nation, as j)ointed out in the 
 holy Scripture by the expression ' According to the sen- 
 tence of the laic which they shall teach thee.' Thus every 
 believer in the Mosaic law is in duty bound to follow such 
 direction in all religious matters." 
 
 Hence the strong hold of the oral law, which is seriously 
 acknowledged by the nation, as assumed in the blessings we 
 daily repeat in the morning prayer, by the expression of 
 "Blessed art thou, O Lord, our God, who hast hallowed 
 us by thy commandments, and ordered us to wash our 
 hands," &c.&c.,and which Is also prefaced to many other acts 
 of observance, which, in reality, are not from Moses direct, 
 but only from the traditions received through the rabbins ; 
 such as washing the hands before meals, reading Ilallel, 
 the book of Ksther, &c. S:c. 
 
 The necessity of an explanatory set of regulations to 
 guide us in following the Mosaic precepts, is evident even 
 by a slight observation of this list, and in the explication 
 given in the body of this epitome under the head (»f re- 
 vealed religion, this subject will be found more elucidated. 
 
 * Hilchoth Mamrim. sec. IC.
 
 150 APPENDIX. 
 
 Note 16. Law 360. 
 
 Every solemn asseveration, even without the adjuration 
 of the divine name, is, by the judaic law, deemed as sacred 
 as an oath in whatever form administered ; it is quite 
 enough if any declaration is made by another, touching any 
 matter or subject required, that the part>' addressed repUes 
 Amen ! nor is any reservation allowed to be conceived or 
 practised. All the pompous and appalling ceremonies that 
 have heretofore been practised to make a solemn impres- 
 sion, are mere mummeries, that have no authority in the 
 Talmud, or any where else. The serious and earnest 
 utterance of the word is sufficient, an accompanying 
 pressure of the hand is enough to ratify it. The religi- 
 ous Jew will thereby be firmly bound ; the irreligious no 
 studied form will ensure. It is to be recollected that the 
 mere utterance of the Holy Name is deemed sacred, and its 
 unnecessary employment sinful, and a species of desecration ; 
 it is therefore, as much as possible, to be avoided. 
 
 Note 17, Law, 600. 
 
 The strict law of separation at this period is as proper as 
 it is delicate. 
 
 Note 18, Laws 612, 613. 
 
 These laws are the foundation of the ninth article of the 
 thirteen creeds upon the principle, that the Almighty 
 never alters what his wisdom has once decreed, as his nature 
 is not changeable, or his thoughts Uke those of man. The 
 truth of the immutability of the law is indisputable. The 
 various changes that have occurred in the location and 
 pohtical situation of the Jews, since their banishment from 
 Jerusalem, have put an end to all the laws attached to the 
 temple, the land, and all appertaining to their settlement 
 therein, and it is not to be expected that any such reve- 
 lation as originally promulgated the law, will again be con- 
 descended to ; and, without such similar authority, we 
 cannot be justified in attempting to alter what the Omni-
 
 1;')! 
 
 potent Creator has fixed lor our guidance. Hence the 
 article in Maimonides' creed stands with due correctness. 
 How far the rabbinical laws might be revised, by a properly 
 authenticated assembly or council, composed of numerous 
 rabbles, known and acknowledged as persons of great 
 learning and unquestionable piety, is a question, however 
 mooted in the present times, which cannot be determined, 
 when we consider, that such an assembly is not to be found 
 equal in authority to the venerable institutors, who were 
 some of the original traditionists, together with some 
 members of the grand Sanhedrin sitting at Jerusalem, as 
 referred to in Note 15.
 
 SPECIAL RABBINICAL INSTITUTES. 
 
 In addition to the above detailed 613 laws, found in the 
 Mosaic code, which, as expounded in the Mishna and Tal- 
 mud, form the regulations established for the religious and 
 moral conduct of the Jew-ish nation, there exist some addi- 
 tional observances, instituted by the Senhadrim, and after- 
 wards by the authorised colleges in Babylon and Palestine, 
 which have their origin from some important circumstances 
 that occurred long after the closing of the Pentateuch, and 
 which, in accordance with Law (A), and Law (P), 
 we are bound to obey. 
 
 The numerous regulations laid down by the rabbins for 
 the particular modes in which the Mosaic laws are to be 
 attended to, together with their multifarious deviations, 
 superadded as cautionary : constitute a code of too con- 
 siderable a volume to be admitted in this elementary epi- 
 tome ; some, however, of the most important, are noticed 
 in the current notes, but a particular account must be here 
 given of four ordinances of a special character, \iz : — 1st, 
 the celebration of the Feast of Consecration, riDVTi ; 2nd, 
 the Feast of Haman, oms ; 3rd, the fast in commemoration 
 of the Destruction of the Temple, nxn nvrn ; and 4th, the 
 order of ceremonies and obser\-ances attached to Funerals 
 and their connected mourners. These ordinances have 
 their origin completely apart from the Pentateuchal au- 
 thority, and yet form a decided part and parcel of Judaic 
 observances. 
 
 1st. The establishment of the commemorative observance
 
 SPECIAL RABBINICAL INSTITUTES. 153 
 
 of the renovated consecration of the temple by the Macca- 
 bees, riDijn, is slightly noticed in the account of the calen- 
 dar attached to this work, vide page 81, and the history 
 of which may be read in the apocrypha, in the fifth book of 
 the Maccabees. 
 
 During the eight days of this feast an appropriate praise 
 is added to the r-t'wv]; njtor prayer, Halkl is chaunted. the 
 lights arc every evening lighted in the synagogue, and in 
 private houses, according to the rule established, and the 
 accompanying appointed prayers are chaunted and read. 
 
 2nd. The feast of Haman, Purim, Dn"»9, is also men- 
 tioned in the calendar, page 83. The reading of the 
 book of Esther, which is specially ordered, may, if the ori- 
 ginal be not understood, be done in any other language. 
 Appropriate prayers are added to the current liturg>', as on 
 all such occasions. 
 
 3rd. The fast established to be kept in dolorous reminis- 
 cence of the destruction of the temple. nKa ny^-n, is like- 
 wise noticed in the calendar, page 89, together with its 
 concomitant ceremonies. A mournful carriage is adopted 
 during the whole first nine days of the month ; the beard 
 remains unshaven, meat is not eaten, nor wine drank, and 
 all lively amusement is avoided. The other three fast days 
 named by Zechariah viii. 19, are the 17th Tamniuz, 3rd 
 Tishri and iOth Tcbeth. See calendar on these dates. 
 
 4th. There exists no law or regulation in the Bible with 
 respect to interments, or the due conduct of mourning rela- 
 ti(ms ; the ral)l)ins have, therefore, in.stituted several, de- 
 duced in some measure from scriptural analogy ; thuji. a.s 
 Joseph is said to have mourned seven days for his father, 
 such a number is ordered to be observed on the loss of 
 parents, children, brothers, and sisters, and wives and bus 
 bands ; after which, although confinement to the hou^\ 
 and seclusion from business is no longer insisted on. 
 mourning still is persevered in by not shaving, &c., until 
 thirty davs shall have elapsed from the day of interment.
 
 J 
 
 154 APPENDIX. 
 
 perhaps instituted in imitation of the number observed c ~ 
 the death of Moses. For parents, however, the perioo 
 though less strict in the minutiae of its observance, is pro- 
 longed for twelve months. 
 
 No mourning is held for children under thirty days o' 
 age, or for suicide ; but as there is a difference as to what 
 kind of suicide exempts from the keeping of tbe usual 
 mourning, application must be made to the chief rabbi 
 thereupon how to act. 
 
 :*rinted by John Wertheimer, 52, Leman-strcet, Goodman's-fields.
 
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