[A]See the end of the book for an explanation of the Jewish months and years.
[A]See the end of the book for an explanation of the Jewish months and years.
Time is the duration of things; it is divided into years, months, weeks, days, hours, minutes, and seconds. A year is the space of twelve months, which is the time the sun takes in passing through the twelve signs of the Zodiac. The Zodiac is a circle showing the earth's yearly path through the heavens. On this circle are marked the twelve signs, which are numbers of stars, reduced by the fancy of men into the form of animals, and from these forms they take their name. A month is the time the moon occupies in going round the earth. There are two kinds of months, Lunar and Solar. Lunar months are calculated by the moon; solar months are reckoned by the sun. The Hebrews make use of lunar months which consist alternately of twenty-nine and thirty days. The sacred volume directs them to make their computations by lunar months. The plan adopted by them at this day is that which was so admirably arranged by the celebrated and learned Rabbi Hillel, the Prince. The difference between the solar and the lunar months would occasion, in a period of seventeen years, the passover tooccur in the autumn month called Tishree, instead of Neson, the spring month; and thus the feast of tabernacles would be in Neson instead of Tishree. To avoid such imperfections in their calculations, the Rabbins have arranged that every third year shall consist of thirteen lunar months instead of twelve. This additional month is called an intercalary month, and the year in which it occurs is called leap year. By this arrangement it will be found that, in the course of nineteen years, there are seven leap years, as follow:
The third, sixth, eighth, eleventh, fourteenth, seventeenth, and nineteenth. The moon was more regarded by the Jews than the sun, because by the new moon all their festivals and fasts were regulated. The new moon was always the beginning of the month. Persons were appointed to watch its first appearance and represent the same to the Sanhedrin, who immediately made it known to the whole of the nation. The new moon was celebrated by the sound of trumpets, and an extra sacrifice was offered in the holy temple.
The ancient Jews had originally no particular names for their months. It is found occasionally in the Bible that names were given to some of the months. These names were made use of as descriptive of the season in which such month occurred; as we find by Moses the legislator, who called the name of the first month Abib, it being the spring time of the year. The present names of the Hebrew months are Chaldaic, and are said to have first been madeuse of by the nation during the captivity of Babylon. History informs us that these names were used both by the Chaldeans and the Persians. The Jews always reckon their day from evening to evening, because, in the account of the creation of the world the evening is mentioned before the morning; and thus it is that the Sabbaths, festivals and fasts commence from the previous evening. They have no particular names in Hebrew for the days of the week; they are called first, second, third, fourth, fifth, sixth, and the seventh is calledSabbath.
The term week owes its derivation to the Hebrew wordShovuang, which signifies seventh, on which day God rested from his labors. In former times the Jews had three sorts of weeks:
First—Weeks of Days, which were reckoned from Sabbath to Sabbath. Second—Weeks of Years, which were reckoned from one sabbatical year to another. The sabbatical year happened every seventh year. This year was calledShemittah, or year of release. Third—Weeks of seven times seven years, or forty-nine years, and the fiftieth year was called the year ofYouvile, or Jubilee. The Jubilee was celebrated on the day of atonement, and was proclaimed by the sounding of rams' horns and seven trumpets. The Jubilee allowed the same privileges as the sabbatical year. On both these occasions the ground was not cultivated, but suffered to lie at rest, in order to recruit its fruitful powers. All Hebrew slaves were set at liberty, and all lands or houses, that may have been sold or pledged, returned to the original owners.
It is thus plainly shown that the sabbatical year was evidently appointed to inculcate humanity, fellow-feeling, and brotherly love. At these periods the sovereignty of the Almighty was publicly acknowledged by the restoration of all property to its original and proper owner! Brotherly love was exercised by setting at liberty all bondsmen: thus showing that all men are equal in the eyes of the the Lord; and humanity was promoted by the care which was taken of the poor and the stranger.
The following prayer is read in the Synagogue in Lodge street, Cincinnati, on Sabbaths and festivals, the same having been composed by the Rev. H. A. Henry, Minister of the said Synagogue, at the request of the Board of Trustees of the congregation, as a substitute for the Hebrew prayer formerly used by them, in accordance with the custom and practice of the various European congregations.
Almighty God and Supreme Governor of the Universe. Thou who art enthroned on high, and condescendest to look down, on earth, O! bless and prosper in thine abundant goodness, thishappycountry—this land offreedom—which thou hast destined to be our resting-place—the United States of America. Grant, O Lord, that virtue, truth, charity and mercy may flourish in these States. O! bless the inhabitants of this land! Grant that nought but peace and happiness may surround them both at home and abroad. Deliver them from all dangersand misfortunes! Endue them with the spirit of love and affection for each other, that they may live as brethren, as the children of the Universal Father of all mankind for ever and ever.
Pour forth, O Lord, thy blessings toward their excellencies the President and the Vice-President of the United States. May they be favored with health and vigor, and may all their efforts for the well-doing of the people prove prosperous. May righteousness and justice flourish in their days. O! banish all errors from their minds, and fashion their hearts according to thy infinite and gracious providence.
O! shed thy grace, O God, upon the Governor of this State, and the Mayor and Common Council of this City. Teach them to judge the people truly. Instruct them in the path they should tread, that their administration may prove wise, steady and prosperous.
Send forth thy salvation, O Lord, into this City, and unto all its inhabitants. O! spread over them thy pavillion of peace, and remove from them all sorrows—all troubles—protect them and shield them from all harm. Incline their hearts unto wisdom and piety, that they may serve thee in holiness of life and purity of soul.
And we, thy chosen people, Israel! O! satisfy us with thy goodness! Let us also rejoice in thy salvation! Guide us, O Lord, by thy unerring Providence, that we may find grace in thy sight, and favor in the eyes of the world. O may our daily supplications ascend thy throne of Grace, that wemay live in peace with all mankind, and seek the welfare of the land where thou in thy mercy hast directed our course. In their days, and in our days, may Judah be saved, Israel dwell in comfort, and the Redeemer come unto Zion! O! may such be thy Divine Will, and let us say—Amen.
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