END OF PART I.
AN ACCOUNT OF THE SEVERAL SECTS WHICH SPRANG UP AMONG THE JEWS BEFORE AND AFTER THE DAYS OF THE MACCABEES.
After the spirit of prophecy had ceased among the Jews, and there being no inspired persons to whom they could apply as formerly, they fell into religious doubts and disputes. This caused different opinions to exist among them, and divided them into sects and parties; such as the Pharisees, the Sadducees, and the Essenes, who were the principal, and supposed to have arisen out of the Assideans.
The Assideans are called by some "Chasidim," orpious. They were a religious society among the Jews, whose chief and distinguishing character appears to have been to support the honor of the Temple, and observe punctually the traditions of the Elders. In the apocryphal books of the Maccabees, we meet with the word "asidaioi," which no doubt is derived from the Hebrew wordchasidim. This sect is supposed to date their origin either during the captivity, or shortly after the restoration of the nation. Being of a pious and religious character, they were the first who adhered to Mattathias, andafterwards to his son Judas Maccabees, in defense of their religion and the Law of God. They proved themselves zealous in their cause, as stated in the following passage: "There came to Mattathias, a company of Assideans, who were mighty men of Israel, even all such as were voluntarily devoted unto the law." They were not however, considered a distinct religious sect from the rest of their brethren; but they were devoted to their ancient religion and the service of the Temple, the supporting of the sacrifices, the relief of the poor, and the general benefit of all their co-religionists. Our views on the subject may be considered correct, as Josephus, who wrote in those times, and concerning those affairs, does not mention any such sect being distinctly marked from the general body of the people. We may therefore safely adopt the opinions of those who consider the appellation given them in the book of the Maccabees, to be no more than used in our days to pious and religious men, who are designated saints or holy men.
This sect derived their name from the Hebrew word "Perusheem," which signifies separation, and so called because of their being separated from the body of the people in point of their religious conduct. They considered themselves more than ordinarily holy, and more strict in the observance of their religious precepts and ceremonies. It is not quite certain at what time the Pharisees first made their appearance; yet there is no doubt, that like all the other sects among the Jews, they were not known in any way, until some time after the death of Malachi, the last of the prophets, when the spirit of prophecy ceased to exist among Israel. Josephus, who was himself of this sect, speaks of it as flourishing in the days of Johnathan the high priest. In the days of John Hyrcanus, a high priest of the Asmonean race, they became very numerous and influential. It is generally admitted that the Pharisees were more devout than their brethren, and appear to have excelledin the knowledge of the law, and to have been more skillful in their interpretation of the same.
The principal doctrines of this sect were as follows:
They held sacred all the traditions of the elders in those days, and considered the laws of the Rabbins, as contained in the said traditions, equally binding upon them as the written law. They were of the belief that the written law could not be properly understood without the explanation of the oral law, which removed the apparent difficult passages in the written law. They were guided by the conviction that both were derived from the same fountain, as handed down by the tradition from father to son. They further believed, that when Moses was with God on the mount during forty days, he received from him both laws—the one in writing, the other traditionary, which contained the sense and explanation of the former. That Moses having returned to his tent, taught the same to Aaron, then to his sons, afterwards to the seventy elders, and lastly to all the people. That the same was further continued throughout every generation until their day, and that consequently they considered their system the only true one, in order to the understanding of the law and the performance of its precepts. This sect became the most numerous of all the others, since their doctrines were supported by the scribes and expounders of the law, who were the most competent judges in those days, and hence the best calculated to guide the people in all their religious duties.
The Pharisees were, therefore, much respected and highly esteemed by the general class of the people, who followed their example in the performance of all their religious observances, and because they would not encourage any innovations to be made in their religion or temple worship. They were very particular in the performance of all the ceremonial part of their religion, considering form and custom to be the great contributing cause to the cementing more firmly the principles upon which the Jewish religion is based, and that frequent changes in religious affairs tend materially to weaken, but not to strengthen, the cause.
They maintained the belief in the resurrection of the body—at least of the good—and the future rewards and punishments to all men in an eternal state of retribution, believing that every soul is immortal. They ascribed some things to fate, but held that other things were left in man's own power; that all things were decreed by divine power, yet not so as to take away the freedom of man in the discharge of those duties which he is expected to perform in this life, in order to obtain the promised happiness of an hereafter.
The religion of the Jew in the present day, is that which was practised by the sect called Pharisees, and is in general use among all the descendants of Israel, wherever they may be dispersed throughout the earth. There are some few exceptions, in those who have seceded, and have set up a standard for themselves; but they are few in number, and notvery significant in the scale of Judaism. The principle which they so strenuously advocate is a mere change in the formulæ of prayer, and the mode of synagogue worship, under the idea of conciliating the Gentiles, by whom they are surrounded. The belief in the coming of the Messiah, and the resurrection of the dead, as also the restoration of Israel to the promised land, is not in the least invalidated. The Jews in general look forward with anxious hope for the forthcoming of that period in which all this shall come to pass, as so frequently foretold by the prophets in the various ages in which they flourished.
The Sadducees derive their name from the Hebrew word "Tzaddukeem," so called from Zadok, who was a pupil of Antigonus, the son of Socho, president of the Sanhedrim, upwards of two thousand years ago. This sect arose from the following circumstance.
Antigonus taught in his school the doctrine that "Man ought to serve God from pure love, and not in a servile manner, either out of fear of punishment or the hope of reward."
Zadok, not comprehending the spiritual idea of this doctrine, concluded that there would not be any future state of reward or punishment; and, accordingly, taught and propagated this false doctrine after the death of his preceptor, Antigonus.
This sect believed in the written law as handed down from the time of Moses; but not in the oral or traditional law. They rejected all the traditions maintained among the Pharisees. They not only denied the resurrection of the body, but even theexistence of the soul after its departure from the body here on earth. They ignored the idea entertained of divine decrees, and held the belief that man is absolute master of his own actions, with the full privilege of acting as he pleases, either for good or evil. That God does not in anywise influence his creatures in the doing the one or the other; that man's prosperity or adversity in life depends entirely on his own acts, and that both are respectively the result of either his wisdom or his folly. The Sadducees received the Pentateuch as divine; but not the other books of the old testament. In the days of Josephus, the celebrated Jewish historian, the Sadducees were not very numerous, but supposed to have been the most wealthy among the people; and the more opulent joined them. We can easily reconcile this to our minds, as we observe in our times that the rich and the great are apt to prefer the pleasures and enjoyments of this life to any expectancy in a future state of existence. Hence they are found ready and willing to embrace such a system of religion as enables them to follow their own inclinations.
These men do not wish to tax their minds with any uneasy reflections on the subject of retribution, or of the world to come, when they shall be called to account for their past conduct in this life.
The Sadduccees were, however, not tolerated among the mass of the people, in consequence of their assertions, precepts, and doctrines, which wereheld by the community at large as impious, and, therefore, injurious to the happiness of society.
At the destruction of Jerusalem, this sect became very insignificant—their name became nearly forgotten for many years—and subsequently the name was applied to the sect called Karaites, whom we shall notice hereafter, in reproach and disgrace.
The Samaritans were originally heathens, consisting of persons from the several nations, to whom the king of Assyria gave the lands and cities of the Israelites when they were made captives by the said monarch.
This sect was called Samaritans from the fact of their having been settled in the city of Samaria, the metropolis of the kingdom of Israel. When these people were first carried to Samaria, they adopted the idolatrous worship and customs of the surrounding nations from among whom they came.
History informs us that Samaria was infested with lions, which the people supposed to be a judgment from heaven for their idolatrous and superstitious practices.
The king of Assyria being of the same opinion with the rest of the people, sent a Jewish priest to instruct them in the Jewish religion, and to put away their idolatry.
Notwithstanding the instruction they receivedfrom the Jewish priest, these people could not easily be weaned from their old practices; and, therefore, to conciliate all parties, as they supposed, they made up among themselves a system embracing the principles of both the Jewish and the heathen religion.
At the return of the Jewish nation from the Babylonish captivity—and after the rebuilding of the temple at Jerusalem—the religion of the Samaritans underwent a revision, and an alteration in many points, under the following extraordinary circumstances.
One of the sons of Jehoiada, the high priest, married the daughter of Sanballat, the Horonite, contrary to the Mosaical law, which prohibits the inter-marriage of the Israelite with any of the other nations.
Nehemiah in his day zealously endeavored to reform the people among whom this innovation had spread itself to an alarming extent. He compelled all those men who had married strange women to repudiate them.
Manasseh, unwilling to obey the order of Nehemiah, together with many others who acted in concert with him, left Jerusalem with their wives, and settled themselves under the protection of Sanballat, the governor of Samaria.
From that time onward, the worship of the Samaritans came much nearer to that of the Jews. At a later date, they obtained permission from Alexander the Great, to build a temple on Mount Gerizim, near the city of Samaria, in imitation of the temple atJerusalem, where they followed the same system of worship, with some few exceptions.
This sect bears some affinity to the Sadducees—it being the prevailing opinion among the learned, that they rejected all other sacred writings excepting the five books of Moses.
This circumstance created a strong hatred between the Samaritans and the original Jews. It was considered in those days a great reproach among the Jews to be designated a Samaritan. So violent was the animosity on both sides, that the one would not in any way associate with the other, nor even perform any acts of civility to each other, and thus all friendly intercourse ceased among them.
The Samaritans, as well as the Sadducees, are sometimes called by the Jewish Rabbins, "Cutheem."
This sect is supposed to have first appeared a short time before the days of the Maccabees, when the faithful among the Jews, at least those who were the most scrupulously religious, had to flee from the power of their cruel enemies, and take up their abode in the deserts and in caves. Living in such retreats, many of them became so habituated to retirement, that they preferred to remain so even in later days, when they might have again appeared in public. In this way it was, that they formed themselves into recluses.
Although this sect has not been noticed in the scripture history of the Jews, still they formed a considerable party among them, as mentioned by Josephus. The Essenes appear to have been rather peculiar in their mode of living. They loved to be in solitude and retirement, and were devoted to a contemplative life. They were singular in their piety, humility, and devotion. It is supposed by some of the ancient writers, that among this sect itwas that the Hebrew philosophy and metaphysics chiefly flourished, because they showed but little regard for worldly pleasures—as wealth, honors, or vain-glories. They were remarkable for their patience, moral conduct, and for their strict observance of the Sabbath according to the law of Moses.
They were exemplary in their manner of worship, for they would not speak of any worldly affairs after the sun had risen, until they had performed their religious duties as customary in those days. In the present day, nothing is known of this sect; the probability is, that in the lapse of time, they became mixed up among the rest of their brethren in their various dispersions throughout the world.
From the account given of the doctrines of this sect by Philo and Josephus, that they believed in the immortality of the soul; that they held the scripture in great reverence; they offered no sacrifices, but sent presents for the support of the temple at Jerusalem.
Their quiet, pious habits, rendered them remarkable. They remained neutral amidst all the political changes, and were thus respected by all parties of their own nation, as well as those of the heathens. They lived chiefly in Palestine and in Egypt.
The Herodians were considered by some to be a political party, and by others, a religious sect. Josephus appears to have passed over this sect in silence, which leads us to suppose that he did not consider them very formidable. The opinion, however, of most ecclesiastics, is, that they derived their name from Herod the Great, and that they were distinguished from the Pharisees, and other Jews, by their agreeing with Herod's scheme in putting himself and his dominions under the power of the Romans, and complying with many of the heathen usages and customs.
In their zeal for the Roman authority, they were directly opposite to the Pharisees, who considered it unlawful to submit to, or to pay taxes to, the Roman emperor. The Pharisees encouraged this opinion, because they were forbidden by the law of Moses to set over them a stranger to be their king. The Herodians were also distinguished, having adopted some of the idolatrous worship of the heathens,which had been introduced among them by Herod the Great, when he built a temple in honor of Cæsar, near the head of the river Jordan; and erected a magnificent theatre at Jerusalem, in which he introduced the pagan games, and placed the figure of a golden eagle over the gate of the holy temple.
Herod also furnished the temples, which he reared in the several places out of Judea, with images for idolatrous worship, in order to gain favor with the emperor of Rome; though, at the same time, to the Jews he pretended to do it in opposition to his own will, but in obedience to the imperial ordinance. In all these schemes the Herodians acquiesced, and encouraged their master in his work of iniquity.
It is also probable, from some account in ancient history, that the Herodians were chiefly of the sect of the Sadducees, who were very lax in the performance of their religious duties. This sect was, however, after a very few years, lost in oblivion, and up to the present day, nothing more is known of them.
A sect among the ancient Jews, so called from their founder or leader, Judas of Galilee. It is supposed that this party seceded from the Pharisees, and formed themselves into a new sect.
This Judas, considering it to be improper for his countrymen to pay tribute to strangers, excited them to oppose the edict of the emperor, Augustus, who had decreed that a census should be taken of all his subjects.
He declared his reason for this opposition to be, that God alone should be honored as the supreme master, and not any earthly monarch. This Judas was in company with one Zadoc, a Sadducee, and they publicly taught that such taxation was forbidden by the law of Moses. The tumults which they excited were, however, for a time suppressed; but their disciples were active in propagating this doctrine. This caused a secession from the body of the Pharisees, declaring it to be unlawful to pay for infidel princes. In all other respects, they held thesame doctrine as the original Pharisees; but apart from them, they performed the duties of sacrifices, and all other forms of worship peculiar among them in those days.
It is generally supposed that this sect of Galileans ultimately embodied among themselves most of the other sects which appeared at that time; and it is even credited, that the zealots, particularly mentioned at the siege of Jerusalem, were of this faction.
The Karaites trace their pedigree from the ten tribes who were carried away captive by Salmanassar, and settled themselves in Tartary. They derive their name from the word Kara, which signifies scripture, they having adhered to the scripture only as the rule of their faith and religion. Hence they were called Karayeem. They reject the Talmud and the Mishna, as also all other traditions, and confine themselves strictly to the written law—the word of God, as they term it—and content themselves with the literal sense of the text, which admits of no comment, according to their opinions. The translation of the bible in use among them, is in the Turkish language, which in all probability proceeds from their constant intercourse with the Mahomedans.
During the time of the celebrated Hillel, and his cotemporary, Shammai, who were the president and vice president of the Sanhedrin of those days, the disciples of these two eminent divines became divided,and formed two parties. They were in constant disputes, owing to the different opinions entertained by each party on the several religious subjects. Those who were of the same opinion as the Karaites, agreed with the school of Shammai; whilst those who were zealous advocates for tradition, joined the school of Hillel. Though the name Karaites be thus modern, this sect boasts of their high antiquity; for they say they are the true followers of Moses and the prophets, as they undoubtedly are, on account of their adhering so closely to the scripture.
This sect differs from the rest of the Jews in this respect—they expound the scripture, after its having been read in the synagogue in Hebrew, in the language of the country in which they dwell; and they read most of their prayers after the same manner, both in private and in public. At Constantinople, where many of them are living, their translation is in modern Greek; whereas, in Caffa, it is in the Turkish language. They are found chiefly in the Crimea, Lithuania, and Persia, at Damascus, Constantinople, and Egypt.
They are proverbial for honesty and integrity, and said to be men of great learning, piety, and true religious principles.
Their doctrines chiefly are as follow:
They believe in the immortality of the soul, and in rewards and punishments hereafter. They believe, also, with the rest of Israel, that the Messiah is yet to come, with the same hope and fervency of spirit as all Jews of the present day.
They are exemplary in their observance of the Sabbath, and the festivals, according to the strict letter of the law, as contained in the bible.
The celebrated traveler, Benjamin of Tudela, who made himself famous in the twelfth century, visited all the synagogues in the east, where he became acquainted with all the customs, manners, and ceremonies of the different parties. He relates that he met some Karaites at Damascus, in Syria, and in Egypt; that they all appear to have adopted one uniform mode of worship and religious practices; that they met with great encouragement in the Ottoman empire, owing to their unanimity of feeling in synagogue worship, and their general conduct in religious affairs. In Constantinople, where they are pretty numerous, they hold an equal position. It was here that Elijah ben Moses composed his astronomical tables for the capital of the Ottoman empire. It was here, also, that the learned Rabbi, Judah Alpoka, the noted Karaite, published his work, the "Gate of Judah," in which he deplores the unfortunate state of his sect, which, he says, had lost, by plunder and other persecution, about three hundred volumes of books, composed in Arabic by their doctors, and translated into Hebrew.
This historian further informs us, that this sect is to be found in Syria, and as far to the east as Nineveh, from which place, some years ago, one of the Karaites came to Frankfort, in Germany. He brought with him some books, which he valued at a very high price. He then visited Poland, Muscovy,and Lithuania, where many of them are residing at this day. This proves to us the folly of the vulgar notion, that this sect are extinct in the west. Doubtless, there are still many Karaites in these countries who trace their origin from the Tartars.
Our historian further informs us that, in the course of his travels, he met in Damascus two hundred Karaites, four hundred Samaritans, and about three thousand Pharisees, and that none of these sects would intermarry; and consequently, they remain to this day distinct and separate, so far as regards their religious intercourse and forms of worship. In all other respects, however, they are friendly with each other, and mix together in society as citizens of the world.
The term synagogue signifies simply an assemblage of persons, which name was applied to places or houses in which the people met for religious worship. Among the Israelites of old, the word synagogue was used in its primary sense; as when they speak of the great synagogue, or the court of the seventy elders, which was instituted in the days of Moses, the legislator, to superintend the political affairs of the nation. The number of seventy became, in later days, increased to one hundred and twenty.
Synagogues were originally instituted as chapels of ease, for the convenience of those persons who lived far distant from the temple, and could not, therefore, attend regularly to divine service. In the later ages of the Jewish state, synagogues became very numerous, even in Jerusalem, where the temple stood.
The silence of the old testament respecting synagogues, and the absence of any other authenticaccount, have induced most historians to conclude that synagogues were not generally in use before the Babylonish captivity.
It appears to be the current opinion of many who have written on the subject, that synagogues were first built during the days of Ezra and Nehemiah. They directed that in every town and city throughout the land, where ten men could be assembled, synagogues should be erected for divine worship, which consisted of prayers and praises, reading the scripture, and expounding the same, in the language of the country in which the people lived.
The Israelites having, during their long captivity in Babylon, neglected the study of the Hebrew language, which was their vernacular, the result proved that the bible became less understood by them. It was on this account that Ezra read the law to the people in Hebrew, and the meaning of the text was given in Chaldee by the Levites; and thus it was, that the people were enabled to comprehend the true and proper meaning of that portion of the law when read publicly every Sabbath in the synagogue. Hence the origin of preaching in the synagogue, which was considered one of the objects for which the synagogue was instituted.
After the Babylonish captivity, the erection of synagogues among the Israelites proved of great utility to the people in general, as the frequent public reading of the law was the only means of preserving the true religion of the Jew, and of diffusing the knowledge of the holy law of God. It cannot bedenied, that it had been partially forgotten during the long and severe captivity; that many of the rites and ceremonies had fallen into disuse, in consequence of the many cruel persecutions which were inflicted upon the people, which unfitted them for the performance of God's holy law.
The regulations for divine service were as follow. Two days in each week, besides the Sabbath and other festivals, were appointed for this service in the synagogue, viz: Mondays and Thursdays. The hours for the daily prayers were at the time of the morning and evening sacrifices. These hours were devoted to prayer in the temple as well as in the synagogues, as also to private devotion in the respective homes of the people.
In addition to these two seasons of prayer, the ancient Hebrews prayed at the beginning of the first night watch, while the evening sacrifice was still burning on the altar; as we find recorded of king David in the book of psalms, who prayed morning, noon, and evening. It is also mentioned of Daniel, that he prayed three times a day.
The priests and the Levites were devoted to the service of the temple; but in the service of the various synagogues, persons of any tribe were appointed, if found competent, by the elders who were the rulers of the synagogue.
The synagogues were also used in olden times as courts of justice, more especially in ecclesiastical affairs. The great council of the nation, called the Sanhedrin, whose department was in the temple atJerusalem, was vested with the power of deciding between life and death. Its authority extended over all the synagogues in Judea, as also over all other places, where the people resided near Jerusalem. The great synagogue consisted of one hundred and twenty elders, among whom were the three later prophets, Hagai, Zacharia, and Malachi. This conclave continued in succession till the days of Simon, the just, the high priest in Jerusalem, who was the last of this school. He was designated the just, because of his devotion and unfeigned piety to his God, and his upright conduct towards his fellow creatures. This conclave were zealously engaged in restoring the holy religion of Israel to its former excellence, which had undergone many corruptions during the captivity and other persecutions which the people endured subsequent to that period. They published correct copies of the bible, and taught the same to the people, in order that they should understand the religion which they professed to follow.
Then it was that the worship of the synagogue consisted of three parts—the reading of the scripture, prayer, and preaching. By the scripture, is understood the pentateuch, portions from the prophets, and Hagiographa. The pentateuch is divided into fifty-two portions, for the fifty-two weeks in the year; one of these portions is read every Sabbath till the whole pentateuch is finished; in addition to the reading of the law, a chapter from the prophets is read, which dates its origin to the following fact.
In those days, when Antiochus Epiphanes destroyed all the books in the possession of the Jews, he prohibited also the reading of the weekly portions of the law on the Sabbath. The elders then, as a substitute, selected chapters from the prophets, corresponding, in some measure, with the context of the weekly portions of the law. This practice was continued until Judas Maccabees had conquered Antiochus, when the reading of the law was resumed. To commemorate this event, the practice of reading the said portions of the prophets, on Sabbaths and festivals, has been continued among the Jews, and is now in use in all Jewish orthodox synagogues.
Under the head of synagogues, we must notice that the Jews had schools wherein the children were taught to read the law; as, also, academies, in which the rabbins and doctors made comments on the law, and taught the traditions to their pupils. These academies were furnished with many tutors, of whom one was appointed as president, and under whose name the academy was denominated. Of this character, were the two famous schools of Hillel and Shammai, as also the school of the celebrated rabbi, Gamliel, whom we shall have to introduce to the notice of the reader hereafter, when we speak of the compilers of the Mishna and the Talmud. The subject of prayer will form the contents of the next chapter.
The bible informs us that, even in the earliest ages of the world, there existed in the human breast a spontaneous bursting forth of grateful feeling towards God, the benefactor of mankind.
The first specimen we meet with is in the days of Seth, the third son of Adam. "Then began men to call upon the name of the Lord." The same expression is used in the history of the patriarch Abraham, who built altars and prayed to God. His example was followed by Isaac and Jacob, and their immediate descendants. This "calling on the name of the Lord," is what we now understand by the term prayer.
From the several verses in Genesis, which speak of the prayers offered up by the patriarchs, the Talmud infers that the morning prayer was first introduced by Abraham, afternoon prayer by Isaac, and that of the evening by Jacob; and, therefore, it is concluded that prayer was, from the earliest period, held as a regular and stated duty.
After the release of the Israelites from Egyptian bondage, they were initiated into a holy communion by divine revelation on Mount Sinai. The mode of worship then, consisted of regular daily sacrifices, as described in the bible; additional offerings for festivals, or propitiatory, as those offered for sins and transgressions. These last were always accompanied with suitable prayers and confessions.
In this manner, the sinner had to make confession when he brought an offering in expiation of his sins. On the day of atonement, when the high priest presented the offering to the Lord, he had to make confession on behalf of himself and the congregation.
In Deuteronomy, chapter the twenty-sixth, fifth verse, we find a particular form of thanksgiving and confession to be used by the people, when they offered up the first ripe fruits to the Lord in the temple at Jerusalem.
All other addresses to the Almighty appear to have arisen as occasions required. Of this class, we find several instances, such as Moses, Joshua, Hannah, Hezekiah, and others.
Nothing, however, more clearly points out the fact where prayer become an established custom, than the devout and emphatic prayer to the Almighty by king Solomon, at the dedication of the temple at Jerusalem, which he had raised to the honor and glory of the God of Israel.
The language used by the royal sage on that occasion, so strongly proves the assertion that prayer became an established custom, that we cannotrefrain from introducing to the reader the following extract.
"That thine eyes may be open toward this house, night and day, even toward the place of which thou hast said, my name shall be there; that thou mayest hearken unto the prayer which thy servant shall make toward this place. And hearken thou to the supplication of this servant, and of thy people Israel, when they shall pray toward this place; and hear thou in heaven, thy dwelling place, and when thou hearest, forgive."
The royal sage then proceeds to particularize the nature of prayers most likely to be used; as private injuries, national subjugation, want of rain, famine, or pestilence, even the prayer of a stranger not of the people of Israel, &c. Surely, a specimen such as this, must prove an established custom among them to consider it a duty to pray to God for favors conferred, and solicit his protection in the hour of trouble and distress.
The temple at Jerusalem was certainly the consecrated place of regular prayer and sacrifices, for all Israelites who were within its reach; yet, as many lived at too great a distance from this sacred spot, private devotion was no doubt regularly practiced among them. We can trace, in history, many accounts of the existence of places purposely devoted to daily prayer and regular worship. The prophets, of whom we read, at Damascus, Shiloh, Bethel, and Jericho, had, no doubt, a regular form of prayer;for, at Jericho, there was an assemblage called the sons of the prophets.
After the destruction of the first temple, the Jewish nation was driven to Babylon, and from there they became scattered about the neighboring heathen countries. The occasions for prayer and supplication must have increased in such a state of slavery and persecution. Hence their addresses to the Almighty must have become more sincere and more constant. The reflection on their former state in society, compared with that in which they were now placed, must have caused in the people a strong feeling of devotion, leading on to the use of regular and earnest prayer. Then it was, that prayer was the sole solace of the people, while under such persecution.
The prophet Daniel suffered himself to be cast into the lions' den, because he persisted in praying three times a day towards Jerusalem, in defiance of the king's edict, which prohibited any person from worshipping any other God but the idol set up by the king.
In the days of Daniel, it is found that the pure Hebrew used by the Israelites had become much corrupted by the intermixture of the Chaldee and other languages, with which they became conversant by their being so closely united with the strange nations. This caused the holy tongue to be in a great measure forgotten. Nehemiah complains of this, and says: "Their children spake half in the speech of Ashdod, and could not speak in thelanguage of the Jew, but according to the language of the several people."
Ezra, the scribe, who lived in those days, looked on this matter with considerable grief. He was fearful that the people would entirely neglect their holy worship on account of the want of a proper knowledge of the sacred language. And he further saw the consequences would be, that when the people did pray, they would fail to select proper expressions to convey their feelings and sentiments. Ezra, therefore, in conjunction with his conclave, collected, composed, and compiled the prayers in the pure and original Hebrew. They were so arranged as to be suitable for any occasion of private and public devotion, both for the morning and the afternoon, in reference to the regular daily sacrifices offered up in the temple. Also, an additional form of prayer, called "Moosoph" in Hebrew, for those days on which the additional sacrifices had been offered; such as Sabbaths, festivals, and the new moon; also, for the evening sacrifice which burned all night on the altar; likewise, the Nengelah, or concluding prayer of the day of atonement. These are the prayers which have been handed down to the posterity of the Jews throughout the known world.
Ezra and his conclave, who performed this great work, were called "the men of the great assembly or synagogue." The Talmud, Maimonides, and other eminent Jewish authorities, inform us that this synod was composed of one hundred and twenty persons of great piety and learning, among whomwere the prophets, Hagai, Zacharia, Malachi, Ezra, Nehemiah, Hananiah, Mishael, and Azaria, together with many other great men, whom we shall notice hereafter.
These prayers were in daily use among the people during the second temple; for in the Mishna, when speaking of the order observed in the daily sacrifices in the temple, it is stated that the prefect who gave the instructions, regularly said to the officiating priests, "repeat ye one blessing," which they did; then the ten commandments, and the shemang. He again said, "repeat ye with the people these blessings," which they did, many of which are in daily use among all orthodox Jews. Besides, as we have before noticed, many Israelites lived at great distances from the temple, and, therefore, it is not reasonable to suppose that God's chosen people should be altogether without some regular formulæ of prayer.
Any person who examines the prayers in daily use among the Israelites, must become sensible of their excellence, and the grateful expressions and high wrought admiration in which they are composed. They are adapted to every situation in life, whether in sorrow or in joy, in grief or in mirth. No one who views the wondrous creation; no one possessed of the slightest spark of gratitude for favors bestowed; nor he who looks forward with hope for relief in the hour of distress, or sickness, can possibly have any language better suited to his feelings, under any circumstances, and on every occasion.
Nothing, perhaps, has tended so much to keep Israel distinct from every other nation in the world, as their religious customs and observances; but more especially so, their language, the sacred original, in which the Lord of hosts manifested himself to his favorite creature; the language in which they pray, and which, in truth, is the only relic of their former glory and paternal heritage. It is the continuance of praying in the Hebrew, which forms, as it were, a communion for their dispersed brethren, from whatever country or clime they may migrate, and constitute themselves into a congregation; a language peculiarly their own—venerable for its antiquity, and sacred from its first promulgation, as being the true channel of divine revelation.
The reader will please understand that our observations, as well as the historical accounts, can only have reference to those prayers and supplications which were composed for the Jew by the men of the great synagogue, as already explained. Alas! that any innovation should have been suffered to mar the beauty of those holy compositions!
There are many more of a sacred character, such as known by the name of "Peyutem," or poetical compositions, which are read in the synagogue on the festivals and other special days. These are of much later date, and have been introduced, from time to time, into the Jewish liturgy, by men eminent for their learning, piety, and devotion. They were written under peculiar circumstances of distress and persecution, during the varied dispersion of thenation, more especially in the eleventh and twelfth centuries.
It was then that the Jews found consolation in the dark storm of persecution, in pouring out their souls in prayer and religious devotion, which they did spontaneously on the different occasions which presented themselves. Their extempore effusions were so characteristic of their pitiful situation, that they made an indelible impression upon the minds, not only of their composers, but also upon those to whom they were recited. To commemorate such events, these compositions were committed to writing. In honor to the authors, the several congregations among whom these pious men lived, introduced them into the festival prayers, and other marked days. These have become embodied in the regular festival and Sabbath prayer book, and have been in constant use among the German and Polish Jews up to the present day. The Portuguese Jews, however, have an entire different formula. Theirs is more ancient than either the German or Polish. It is worth notice, though strange, indeed, that the German Jews, who, in a great measure, omit the recital of these Peyutem, were the very people among whom they were principally composed. It is, however, not our province to discuss here the expediency of such proceedings: we have only to treat of facts; the reader can judge for himself.
Some few exceptions, however, exist. Many of the Peyutem, above mentioned, claim a much earlier date, and are from the pen of some ofthe most holy men of the ancient race of Israel. These compositions will be found in the additional service of new year and day of atonement; also, those prayers called propitiatory—as theSelechous, recited previously to and during the penitential days. They have in all ages been admired for their beauty of diction, and sublimity of language, and are highly calculated to inspire the reader with profound awe and veneration, when addressing them to his creator.
It remains now only for the Hebrew language to become a primary object of study among all classes, so that they may learn to appreciate the beauty of God's own language, and thus to be prepared with devotion whenever engaged in prayer, either in private or in public. If such were the case, those who labor in the good cause would be fully repaid, when, by their exertions, they should succeed in awakening the dormant feelings of the negligent to such a duty of prayer as may be acceptable to the creator of mankind. Then will the intelligent mind become sensible of the excellence of the ancient and holy liturgy of the chosen people of God.