Chapter LIX: The Ethics of Judaism and the Kingdom of God

1. The soul of the Jewish religion is its ethics. Its God is the Fountainhead and Ideal of morality. At the beginning of the summary of the ethical laws in the Mosaic Code stands the verse: “Ye shall be holy, for I the Lord your God am holy.”(1527) This provides the Jew with the loftiest possible motive for perfection and at the same time the greatest incentive to an ever higher conception of life and life’s purpose. Accordingly, the kingdom of God for whose coming the Jew longs from the beginning until the end of the year,(1528) does not rest in a world beyond the grave, but (in consonance with the ideal of Israel’s sages and prophets) in a complete moral order on earth, the reign of truth, righteousness and holiness among all men and nations. Jewish ethics, then, derives its sanction from God, the Author and Master of life, and sees its purpose in the hallowing of all life, individual and social. Its motive is the splendid conception that man, with his finite ends, is linked to the infinite God with His infinite ends; or, as the rabbis express it, “Man is a co-worker with God in the work of creation.”(1529)

2. Both the term ethics (from the Greek _ethos_) and morality (from the Latin _mores_) are derived from custom or habit. In distinction to this, the Hebrew Scripture points to God’s will as perceived in the human conscience as the source of all morality. Those ethical systems which dispense with religion fail to take due cognizance of the voice of duty which says to each man: “Thou shalt” or “Thou shalt not!” Duty distinguishes man from all other creatures. However low man may be in the scale of freedom, he is moved to action by an impulse from within, not by a compulsion from without. Of course, morality must travel a long road from the primitive code, which does not extend beyond the near kinsmen, to the ideal of civilized man which encompasses the world. Still man’s steps are always directed by some rule of duty. The voice of conscience, heard clearly or dimly, is not, as is so often asserted, the product, but the original guiding factor of human society. The divine inner power of morality has made man, not man morality. Morality and religion, inseparably united in the Decalogue of Sinai, will attain their perfection together in the kingdom of God upon the Zion heights of humanity.

3. Ethical elements, greater or smaller, enter into all religions and codes of law of the various nations. Ancient Egypt, Persia and India even connected ethical principle and the future of the soul so closely, that certain ethical laws were to determine one’s fate in heaven or hell. This led to the idea that this life is but the preparatory stage to the great hereafter. But antiquity also witnessed more or less successful attempts to emancipate ethics from religion. When the old beliefs no longer satisfied the thinking mind and no longer kept men from corruption, various philosophers attempted to provide general principles of morality as substitutes for the departed deities. Confucius built up in China a system of common-sense ethics based upon the communal life, but without any religious ideals; this satisfied the commonplace attitude of that country, but could not pass beyond the confines of the far East. A semi-religious ascetic system was offered at about the same time by Gautama Buddha of India, a prince garbed as a mendicant friar, who preached the gospel of love and charity for all fellow creatures. His leading maxims were blind resignation and self-effacement in the presence of the ills, suffering and death which rule the entire domain of life. All existence was evil to him, with its pleasure, passion and desire, its thought and feeling; his aim was a state of apathy and listlessness, _Nirvana_; while sympathy and compassion for fellow creatures were to offer some relief to a life of delusion and despair. The Hindu conception of the unbearable woe of the world corresponded more or less with the hot climate, which renders the people indolent and apathetic. In striking contrast to this was the vigorous manhood of the ethical systems developed on the healthy soil of Greece, under the azure canopy of a sky that fills the soul with beauty and joy. Life should be valued for the happiness it offers to the individual or to society. The good should be loved for its beauty, the just admired for its nobility. Greek ethics was thus both aristocratic and utilitarian; it took no heed of the toiling slave, the suffering poor, or the unprotected stranger. Both the Buddhist and the Hellenic systems lacked the energizing force and motive of the highest purpose of life, because both have left out of their purview the great Ruler who summons man to his duty, saying: “I am the Lord thy God; thou shalt and thou shalt not!”

4. Between the two extremes, the Hellenic self-expansion and the Buddhist self-extinction, Jewish ethics labors for self-elevation under the uplifting power of a holy God. The term which Scripture uses for moral conduct is, very significantly, “to walk in the ways of God.” The rabbis explain this as follows: “As God is merciful and gracious, so be thou merciful and gracious. As God is called righteous, so be thou righteous. As God is holy, so do thou strive to be holy.”(1530) Another of their maxims is: “How can mortal man walk after God, who is an all-consuming fire? What Scripture means is that man should emulate God. As He clothes the naked, nurses the sick, comforts the sorrowing, and buries the dead, so should man.”(1531) In other words, human life must take its pattern from the divine goodness and holiness.

5. Obviously, Jewish ethics had to go through the same long process of development as the Jewish religion itself. A very high stage is represented by that disinterested goodness taught by Antigonus of Soko in the second pre-Christian century and by ben Azzai in the second century of the present era, which no longer anticipates reward or punishment, but does good for its own sake and shuns evil because it is evil.(1532) As long as the law tolerated slavery, polygamy, and blood vengeance, and man’s personality was not recognized on principle as being made in the image of God, the practical morality of the Hebrews could not rise above that of other nations, except in so far as the shepherd’s compassion for the beast occasioned sympathy also for the fellow-man. After all, Jewish ethics became the ethics of humanity because of the God-conception of the prophets,—the righteous, merciful, and holy God, the God “who executeth the judgment of the fatherless and the widow, and loveth the stranger in giving him food and raiment.”(1533) The conception of Jewish ethics as human ethics is voiced in the familiar verse: “It hath been told thee, O man, what is good and what the Lord doth require of thee: only to do justly and to love mercy and to walk humbly with thy God.”(1534) The all-ruling and all-seeing God of the Psalmist made men feel that only such a one can stand in His holy place “who hath clean hands and a pure heart, who hath not lifted up his soul unto falsehood, nor sworn deceitfully.”(1535) After law-giver, prophet, and psalmist came the wise, who gave ethics a more practical and popular character in the wisdom literature, and then came the _Hasidim_ or Essenes, who, while seeking the highest piety or saintliness as life’s aim, deepened and spiritualized their ethical ideals. Some of these considered the essential principles of morality to be love of God and of the fellow-man;(1536) while rabbinical ethics in general laid great stress on motive as determining the value of the deed. The words, “Thou shalt fear the Lord thy God,” so often repeated in the law, are taken to mean: Fear Him who looks into the heart, judging motives and intentions.(1537)

6. As the Mosaic Code presented the ceremonial and moral laws together as divine, so the rabbinical schools treated them all as divine commandments without any distinction. Hence the Mishnah and the Talmud fail to give ethics the prominent place it occupies in the prophetic and wisdom literature of the Bible and did not even make an attempt to formulate a system of ethics. The ethical rules in the “Sayings of the Fathers” and similar later collections make no pretentions to being general or systematic. The ethical teachings became conspicuous only through contact with the Hellenic world in the propaganda literature, with its aim to win the Gentile world to Judaism. Thus at an early period handbooks on ethics were written and circulated in the Greek language, some of which were afterward appropriated by the Christian Church. This entire movement is summed up in the well-known answer of Hillel to the heathen who desired to join the Jewish faith: “What is hateful to thee, do thou not unto thy fellow man; this is the law, and all the rest is merely commentary.”(1538)

On the whole, rabbinical Judaism elaborated no ethical system before the Middle Ages. Then, under Mohammedan influence, the Aristotelian and Neo-Platonic philosophies in vogue gave rise to certain ethical works more or less in accord with their philosophic or mystic prototypes. In addition, ethical treatises were often written in the form of wills and of popular admonitions, which were sometimes broad and human, at other times stern and ascetic. One thought, however, prevailed through the ages: as life emanates from the God of holiness, so it must ever serve His holy purposes and benefit all His earthly children. “All the laws given by God to Israel have only the purification and ennobling of the life of men for their object,” say the rabbis.(1539)

7. Perhaps the best summary of Jewish ethics was presented by Hillel in the famous three words: “If I am not for myself, who will be for me? But if I am for myself alone, what am I? And if not now, when then?”(1540) We find here three spheres of duty: toward one’s self, toward others, and toward the life before us. In contrast to purely altruistic or socialistic ethics, Jewish morality accentuated the value of the individual even apart from the social organism. Man is a child of God, a. self-conscious personality, who is to unfold and improve the powers implanted by his divine Maker, in both body and soul, laboring in this way toward the purpose for which he was created. Man was created single, says one of the sages in the Mishnah,(1541) that he might know that he forms a world for himself, and the whole creation must aid him in unfolding the divine image within himself. Accordingly, self-preservation, self-improvement and self-perfection are duties of every man. This implies first the care for the human body as the temple which enshrines the divine spirit. In the eyes of Judaism, to neglect or enfeeble the body, the instrument of the soul, is altogether sinful. As the Sabbath law demands physical rest and recreation after the week’s work, so the Jewish religion in general trains men to enjoy the gifts of God; and the rabbis declare that their rejection (except for disciplinary reasons) is ingratitude for which man must give an account at the last Judgment Day.(1542) The Pharisean teacher who opposed the Essenic custom of fasting and declared it sinful, unless it be for special purposes, would have deprecated even more strongly the ascetic Christian or Hindoo saint who castigated his body as the seat of sin.(1543) As Hillel remarked: “See what care is bestowed upon the statue of the emperor to keep it clean and bright; ought we not, likewise, keep God’s image, our body, clean and free from every blemish?”(1544)

In regard to our moral and spiritual selves the rabbinical maxim is: “Beautify thyself first, and then beautify others.”(1545) Only as we first ennoble ourselves can we then contribute to the elevation of the world about us. Our industry promotes the welfare of the community as well as of ourselves; our idleness harms others as well as ourselves.(1546) Upon self-respect rest our honor and our character. Virtue also is the result of self-control and self-conquest.(1547) “There shall be no strange God in thee.” This Psalm verse is taken by the rabbis to mean that no anger and passion nor any evil desire or overbearing pride shall obtain their mastery over thee.(1548) Man asserts himself in braving temptation and trial, in overcoming sin and grief. Greater still is the hero who, in complete self-mastery, can sacrifice himself in a great cause. Martyrdom for the sake of God, which the rabbis call sanctification of the name of God,(1549) is really the assertion of the divine life in the midst of death. But desertion of life from selfish motives through suicide is all the more despicable. He who sells his human birthright to escape pain or disgrace, though greatly to be pitied, has forfeited his claim and his share in the world to come.(1550)

Not only our life is to be maintained amid all trials as a sacred trust, but also our rights, our freedom, and our individuality, for we must not allow our personality to become the slave or tool of others. Job, who battled for his own convictions against the false assumption of his friends, was at last praised and rewarded by God.(1551) The Biblical verse: “For they are My servants whom I brought forth out of the land of Egypt, they shall not be sold as slaves,” is explained by the rabbis: “My servants, but not servants to servants,” and is thus applicable to spiritual slavery as well.(1552)

8. Therefore the Jewish conception of duty to our fellow-men is by no means comprised in love or benevolence. Long before Hillel, other Jewish sages gave the so-called Golden Rule: “Love thy neighbor as thyself,” a negative form: “What is hateful to thee do not do unto thy fellow men.”(1553) Taken in the positive form, the command cannot be literally carried out. We cannot love the stranger as we love ourselves or our kin; still less can we love our enemy, as is demanded by the Sermon on the Mount. According to the Hebrew Scriptures(1554) we can and should treat our enemy magnanimously and forgive him, but we cannot truly love him, unless he turns from an enemy to a friend. The real meaning given by the rabbis to the command, “Love thy neighbor as thyself” is: “Put thyself in his place and act accordingly. As thou dost not desire to be robbed of thy property or good name or to be injured or insulted, so do not these things unto thy fellow man.”(1555) They then take the closing words, “I am the Lord thy God,” as an oath by God: “I am the Lord, the Creator of thy fellow man as well as of thee; therefore, if thou showest love to him, I shall surely reward thee, and if not, I am the Judge ready to punish thee.”(1556) Love of all fellow-men is, in fact, taught by both Hillel(1557) and Philo.(1558) Love and helpful sympathy are implied also by the verse from Deuteronomy: “He (the Lord) loveth the stranger in giving him bread and raiment. Love ye therefore the stranger.”(1559) All members of the human household are dependent on each other for kindness and good will, whether we are rich or poor, high or lowly, in life or in death; so do we owe love and kindness to all men alike.

9. However, love as a principle of action is not sufficiently firm to fashion human conduct or rule society. It is too much swayed by impulse and emotion and is often too partial. Love without justice leads to abuse and wrong, as we see in the history of the Church, which began with the principle of love, but often failed to heed the admonitions of justice. Therefore justice is the all-inclusive principle of human conduct in the eyes of Judaism. Justice is impartial by its very nature. It must right every wrong and vindicate the cause of the oppressed. “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness,” said the prophet,(1560) describing the just man as he “that walketh righteously and speaketh uprightly, that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ear from hearing of blood, and shutteth his eyes from looking on evil.”(1561) Justice is the requisite not only in action, but also in disposition,(1562) implying honesty in intention as in deed, uprightness in speech and mien, perfect rectitude, neither taking advantage of ignorance nor abusing confidence.(1563) It is sinful to acquire wealth by betting or gambling,(1564) or by cornering food-supplies to raise the market price.(1565) The rabbis derive from Scripture the thought that, just as “your balances and weights, your ephah and hin” must be just, so should your yea and nay.(1566) The verse, “Justice, justice shalt them follow,”(1567) is explained thus in a Midrash which is quoted by Bahya ben Asher of the thirteenth century: “Justice, whether to your profit or loss, whether in word or in action, whether to Jew or non-Jew.”(1568) This category of justice covers also regard for the honor of our fellow-men, lest we harm it by the tongue of the back-biter,(1569) by the ear that listens to calumny,(1570) or by suspicion cast upon the innocent.(1571) “God in His law takes especial care of the honor of our fellow-men,” say the rabbis, and “he who publicly puts his fellow man to shame forfeits his share in the world to come.”(1572)

10. But the Jewish conception of justice is broader than mere abstention from hurting our fellow-men. Justice is a positive conception. Righteousness (_Zedakah_) includes also charity and philanthropy. It asserts the claim of the poor upon the rich, of the helpless upon him who possesses the means to help. “He who prevents the poor from reaping the corners of the field or the gleanings of the harvest, or in any way withholds that which has been assigned them by the law of Moses, is a robber,” says the Mishnah, “for it is written: ‘Remove not the old landmark, and enter not into the field of the fatherless.’ ”(1573) Jewish ethics holds that charity is not a gift of condescending love, but a duty. It is incumbent upon the fortunate to rescue the unfortunate, since all that we possess is only lent to us by God, the Owner of the world, with the charge that we provide for the needy who are under His special protection. Those who refuse to give the poor their share abuse the divine trust. “If thou lendest money to My people, to the poor with thee,”(1574) says Scripture, and the rabbis comment on this to the effect that “the poor are called God’s people; do not forget that the turn of fortune which made you rich and them poor may turn, and that you may then be in need.”(1575) Nor is it sufficient merely to give to him who is poor; we are bidden to uphold him when his powers fail.(1576)

This is the very principle of ethics of the Mosaic law, the principle for which the great prophets fought with all the vigor and vehemence of the divine spirit—social justice. The cry: “Woe unto them that join house to house, that lay field to field, till there be no room,”(1577) the condemnation of those “that swallow the needy and destroy the poor of the land,”(1578) the curse hurled at him who withholdeth corn,(1579) laid the foundations of a higher justice, which is not satisfied with mitigating the misery of the unfortunate by acts of charity, but insists on a readjustment of the social conditions which create poverty. This spirit created the poor laws of the Mosaic Code, which were partially adopted by both Christians and Mohammedans. It dictated the Mosaic institutions of the seventh year of release and the Jubilee year for the restoration of fields and houses, to prevent the tyranny of wealth from becoming a permanent source of oppression. While these were scarcely ever put into practice, they remained as a protest and an appeal. Their aim and permanent influence tended toward relations between the upper and lower classes, which would insure the latter some degree of independence and dignity. In fact, the foundations laid by the Hebrew Scripture underlie all our great modern efforts to turn the forces of charity so as to check the sources of evil in our social organism. Modern philanthropy, taking its clue from the old Hebrew ideal, aims not to alleviate but to cure, and to stimulate the natural good in society, material, moral and intellectual, that it may overcome the evil. We are recognizing more and more the principle of mutual responsibility and interdependence of men and classes. Yet this very principle, modern as it seems, was recognized by the Jewish sages, as we see in the remarkable passage where the rabbis comment on the law concerning the case of a slain body found in the field, with the murderer unknown. The Bible commands that in such a case the elders of the city should kill a heifer, wash their hands over it, and say: “Our hands have not shed this blood, neither have our eyes seen it.”(1580) The rabbis then ask: “How could the elders of a city ever be suspected of the crime of murder?” and their reply is: “Even if they only failed to provide the poor in their charge with the necessary food, and he became a highway robber and murderer; or if they left him without the necessary protection, and he fell a victim to murderers, they are held responsible for the crime before the higher court of God.”(1581) That is, according to our station we are all responsible for the social conditions which create poverty and crime, and it is our duty to establish such relations between the individual and the community as will remove the causes of all the evils of society.

11. This, in a way, anticipates the third maxim of Hillel: “If not now, when then?” Judaism cannot accept the New Testament spirit of other-worldliness, which prompted the teaching: “Take no thought for your life, what ye shall eat or what ye shall drink, nor yet for your body what ye shall put on,” or “Resist not evil.”(1582) Such a view disregards the values and duties of domestic, civic, and industrial life, and creates an inseparable gulf between sacred and profane, between religion and culture. In contrast to this, Jewish ethics sets the highest value upon all things that make man more of a human being and increase his power of doing good. To Judaism marriage and home life are regarded as the normal conditions of human welfare and sane morality, while celibacy is considered abnormal.(1583) Labor establishes the dignity of man,(1584) while wealth is a source of blessing, a stewardship in the service of society.(1585) In opposition to the practice fostered by the Essenes and afterwards adopted by the early Church, of devoting one’s whole fortune to charity, the rabbis decreed that one should not give over one fifth of one’s possessions.(1586) As has well been said, Judaism teaches a “robust morality.”(1587) It regards life as a continual battle for God and right against every sort of injustice,(1588) for truth against every kind of falsehood. At the same time it fosters also the gentler virtues of meekness,(1589) kindness to animals,(1590) peaceableness and modesty.(1591)

12. Jewish ethics excels all other ethical systems, especially in its insistence on purity and holiness. Not only is any unchaste look, thought, or act condemned, exactly as in the Sermon on the Mount,(1592) as approaching adultery,(1593) but all profanity of act or speech is declared to be an unpardonable offense against the majesty of God.(1594) Modesty in demeanor and dress was both preached and practiced by the Jews throughout the Middle Ages, while in non-Jewish circles coarseness and lewdness prevailed among high and low, in minstrel song and monastic life. “The Lord thy God walketh in the midst of thy camp ... therefore shall thy camp be holy, that He see no unseemly thing in thee, and turn away from thee.”(1595) These Biblical words created among the Essenes (the _Zenuim_) and later among the entire Jewish people a spirit of chastity and modesty which made the Jewish home of old a model of purity and sanctity. The great problem for modern Israel, amid our present allurements of luxury and pleasure, is to restore the home to its pristine glory as a sanctuary of God, a training school for virtue, so that its influence may extend over the whole of life.

13. Thus Jewish ethics derives its sanction from the idea of a God of holiness. But it never made life austere, depriving it of joy, or begrudging man his cheerfulness and laughter. On the contrary, the Sabbath and many of the holy days are seasons of joy, for gladness should bring the spirit of God near to man.(1596) Moreover, the Talmud holds that we should encourage every means of promoting cheer among men. This is illustrated by one of the popular legends of the prophet Elijah, who told the saintly Rabbi Beroka, who prided himself upon his austerity, that his companions in Paradise were to be two jesters, because they cheered the depressed and increased the joy in the world.(1597)

As a matter of fact, the Jewish ideal of holiness is all-inclusive. It aims to hallow every pursuit and endeavor, all social relations and activities, insisting only on a pure motive and disinterested service. As the Ruler of life is the source of all morality, so all of life should be made holy with duty. Man becomes a child of God through his responsibility, instead of remaining a mere product of the social forces about him or of claiming self-sufficient sovereignty and refusing to acknowledge a higher Will. Jewish ethics is autonomous, because it insists on the divine spirit in man.(1598) As we follow the divine Pattern of holiness, all that we have and are, body and soul, weal and woe, wealth and want, pain and pleasure, life and death, become stepping-stones on the road to holiness and godliness. Life is like a ladder on which man can rise from round to round, to come ever nearer to God on high who beckons him toward ever higher ideals and achievements. Man and humanity are thus given the potentiality of infinite progress in every direction. Science and art, industry and commerce, literature and law, every pursuit of man comes within the scope of religion and ethics. For God’s kingdom of truth, righteousness and peace, as beheld by Israel’s seers of old, will be fully established on earth only when all the forces of material, intellectual, and social life have been unfolded, when all the prophetic ideals, the visions and aspirations of all the seers of humanity have been realized, and the Zion heights of human perfection have at last been attained. “The wise have no rest, neither in this world nor in the world to come, for it is said: ‘they go from strength to strength, [until] they appear before God on Zion.’ ”(1599)

LIST OF ABBREVIATIONS

A. d. R. N. Aboth di Rabbi Nathan A. T. Altes Testament Ab. Z. Aboda Zarah Ag. Agada Ann. Annotations Ant. Antiquities (of Josephus) Ap. Apionem, contra Apoc. Apocalyptic Arak. Arakin Art. Article

B. Babli (Babylonian) b. ben B. B. Baba Bathra B. H. Beth ha Midrash B. K. Baba Kamma B. M. Baba Metzia Beitr. Beitraege Ber. Berakoth Bibl. Bible or Biblical

C. C. A. R. Central Conference of American Rabbis Cant. Canticles Chron. Chronicles Ch. Chapter Comm. Commentary, -ies Comp. Compare Cor. Corinthians, Epistle to

Dan. Daniel Deut. Deuteronomy Dict. Dictionary

Eccl. Ecclesiastes Enc. Encyclopedia (_a_) Brit. Britannia (_b_) R. a. Eth.... of Religion and Ethics Ep. Epistle Eph. Ephesians, Epistle to Ethnol. Ethnologische Ex. Exodus Ez. Ezekiel

G. J. Geschichte der Juden (Graetz) G. Jud. Geschichte des Judenthums (Jost) G. V. I. Geschichte des Volkes Israel (Schuerer) Gal. Galatians, Epistle to Gen. Genesis Ges. Abh. Gesammelte Abhandlungen Ges. Schrf. Gesammelte Schriften Gesch. u. Lit. Geschichte und Literature Gottesd. Gottesdienstliche

H. Hilkoth H. B. Handbuch H. J. History of Jews (Graetz) H. U. C. Hebrew Union College Hab. Habakkuk Hag. Hagigah Hist. History Hor. Horayoth Hul. Hullin

Introd. Introduction Isai. Isaiah Israel. Israelitisch

J. Journal J. E. Jewish Encyclopedia J. Q. R. Jewish Quarterly Review J. W. Jewish War (Josephus) Jahrb. Jahrbuch Jer. Jeremiah Jew. Jewish Josh. Joshua Jud. Judenthums Judg. Judges Jued. Juedisch

K. A. T. “Die Keilinschriften und das Alte Testament” Ker. Kerithoth Keth. Kethuboth Kil. Kilayim

L. Literature l. c. loco citato, the same place; libro citato, the same book (for the usual o. c. = opere citato). Lam. Lamentations Lev. Leviticus

M. K. Moed Katan Macc. Maccabees, Book of Maim. Maimonides Mak. Makkoth Mal. Malachi Mas. Masseketh Meg. Megillah Mek. Mekiltha Men. Menahoth Mid. Midrash Mtschr. Monatsschrift fuer Geschichte und Wissenschaft des Judenthums Mitth. Mittheilungen

Nachgel-Schr. Nachgelassene Schriften Neh. Nehemiah Nid. Niddah Numb. Numbers

P. d. R. El. Pirke di Rabbi Eliezer Pars. Parsisch Pes. Pesahim, -ee Pes. R. Pesikta Rabbathi Pesik. Pesikta di Rab Kahana Phil. Philosophy or Philosophical Prov. Proverbs Prot. Protestantisch Ps. Psalms Psych. Psychologisch

Quel. Quellen

R. Rabbah, also Rabbi, Rabban R. h. Sh. Rosh ha Shanah R. W. B. Real-Woerterbuch ref. referring or reference Rel. Religion

S. O. Seder Olam s. v. sub verbo Sam. Samuel Sanh. Sanhedrin Sh. A. Shulhan Aruk Shab. Shabuoth Sibyl. Sibylline Books Slav. Slavonic Soc. Society Stud. Studien or Studies Suk. Sukkah Syst. System or Systematic

T. d. b. E. Tanna di be Eliahu Tanh. Tanhuma Teh. Tehillim Theol. Theologisch Tos. Tosefta Tosaf. Tosafoth

u. und or ueber

W. B. Woerterbuch Wiss. Wissenschaft or Wissenschaftlich

Yalk. Yalkut Y. B. Yearbook Yeb. Yebamoth Yer. Yerushalmi

Zech. Zechariah Zeitschr. Zeitschrift

INDEX

Aaronites, 344 f.

Ab, Ninth of, 461, 469

Abba Areka
_See_ Rab

Abbahu, 153, 422

Abelson, 245, 271, 422

Ablat, 403

Abraham, 32, 62, 65 f., 112, 114, 219, 259, 292, 329, 336 f., 417

Abraham ben David of Posquieres, 14, 81, 237, 387

Abraham ibn Daud, 22, 68, 136, 178, 292

Abraham Ibn Ezra, 97, 152, 188, 190, 194, 273

Abrahams, Israel, 192, 346, 348

Abravanel, Isaac, 27

Abstinence
_See_ Asceticism

Abulafia, Abr., 431

Adam, 222-230, 244, 252; heavenly, 437

Adonai, 59, 61, 221 f., 359

Affliction, 130

Ahha, R., 224

Ahriman, 301, 382 f.

Akiba, R., 14, 26, 32, 50, 126, 130 f., 150, 176, 216, 222, 232, 257, 259,
311, 361, 467

Albo, Joseph, 24-26, 163 f., 272 f., 294, 309-339

Alenu, 57, 331, 341, 477

Alfarabi, 68

Allegory, 116, 224, 268

Alpha and Omega, 137

Altruism, 482

Am haaretz, 347, 358

Amos, 248, 264, 324

Anaxoras, 37, 67, 84

Angels, 81, 180-188

Anger
_See_ Wrath

Animals, 489

Anselm of Canterbury, 68

Anthropology, 204

Anthropomorphism, 74-76, 115 f.

Antigonos of Soko, 480

Antinomian, 428, 439

Antoninus, 403, 422

Apicoros—Epicurean, 21, 65

Apocalyptic books, 12 f. 232 f., 283

Apocryphal books, 12 f.

Apologetics, 4

Apostate, 6, 424 f.

Apostles, 435

Apostolic convention, 436

Aquilas, 286, 421

Arelim, 402

Aristeas, 347

Aristotelian, 38, 68, 75, 89, 153, 162, 172, 291

Aristotle, 1, 67, 84, 87, 152, 215, 359, 405

Arnold, Matthew, 121, 131

Art, 480 f.

Articles of faith, 19-28

Aryan, 9, 58

Asceticism, 150, 189, 318, 490

Asenath, 416

Assimilation, 12, 396

Atheism, 65, 67

Atonement, 254

Atonement, Day of, 466-469

Attributes of God
_See_ God

Aub, Joseph, 446

Autonomy of morality, 491

Azazel, 190, 194, 466

Azkarah, 263

Babylonian, 11, 15, 75, 118, 128, 140, 181, 220, 240, 356

Bacher, W., 76

Bahya ben Asher, 486

Bahya b. Joseph ibn Pakudah, 3, 68, 175, 291, 473

Banquet of the pious in the future, 305

Baptism, 417, 436

Bar Kochba, 361, 384, 385

Bathing
_See_ Baptism

Bath Kol, 201

Beck, L., 15

Beecher, W. J., 42

Belief, 20, 65
_See also_ Faith

Ben Azzai, 124, 311, 480

Ben Sira, 13, 40, 232, 282, and elsewhere

Ben Zoma, 312

Benedictions, Eighteen, 135, 192, 284, 297

Benevolence, 319, 485

Bentwich, N., 140, 290

Bergson, H., 71, 154

Bernays, J., 49, 412

Beroka, R., 490

Berosus, 213

Bertholet, A., 409

Beruria, 110, 396

Bezold, C., 194

Biblical canon, 11, 43, 201

Bloch, M., 12

Bloch, Ph., 23, 236

Blood, 48, 123

Body, 209, 214

Boeklen, E., 302 f.

Bousset, W., 19, 43 f., 61 f., 74, 84, 123, 128, 143 f., 185, 195, 246,
252, 303

Breath of life, 212

Brugsch, H., 288

Buddha, 405, 478

Cabbalah, 203, 244, 294, 473

Calendar, Jewish, 460

Calvin, 195

Caro, Joseph, 56

Cassel, D., 214, 236, 489

Celibacy, 313, 316

Ceremonies, 346, 449 ff.

Charles, R. H., 283

Cheerfulness, 318, 490

Cheyne, T. K., 409

Christian Science, 178

Christian theology, 5, 123, 192, 248, 252 f., 304, 347, 355

Christian trinity, 56, 86, 116 f., 441 f.

Christianity, 17, 41, 54, 116, 329, 427

Christianity, Paulinian, 12, 51, 116, 439

Christ(os), 86, 221, 433, 437

Church’s providential mission, 444

Circumcision, 50, 346, 402, 416, 449 f.

Civilization, 316

Clemens, Flavius, 421

Cohen, Hermann, 196

Commerce, Jewish, 364

Compassion of God
_See_ God

Compassion of man, 126

Condescension of God
_See_ God

Confession, 5, 20, 192

Confirmation, 449, 463, 473

Confucius, 405, 478

Conscience, 30, 64

Consciousness, Man’s, of God, 29

Continuity of soul
_See_ Immortality

Continuity with the past, 14

Conversion, 418, 423

Cosmogony, 148 f.

Cosmology, 141

Cosmos, 68, 146

Covenant, God’s, 48, 51, 157-161, 235-270, 322

Creation, 147-153

Creative principles, 203

Credo, 22-25, 31

Crescas, Hasdai, 24 f., 131, 163, 172, 194, 236 f., 293, 308 f.

Critical research of Bible
_See_ Historical research

Cross, 438

Culture, 310, 363

Curtiss, S. I., 454

Cuzari
_See_ Jehuda ha Levi

Cyrus, 85, 334

Dama ben Nethina, 399

Daniel, 288

Darwin, 154

David, 242, 291

David ben Zimra, 27

Davidson, A. B., 83, 115 f., 139, 167, 182 f., 247, 370

Day of judgment, 394

Day of the Lord
_See_ JHVH, Day of

Death, 85, 177, 278 f.

Deism, 79

Delitzsch, Fried., 6

Dembitz, L. N., 269

Demons, 190 ff.

Descartes, 68

Determinism, 255, 330

Deutero-Isaiah, 51, 85, 267, 336, 369

Dietary laws, 346, 451 f.

Dillmann, A., 30 f., 59, 83 ff., 157 ff., 231

Doctrine, 47

Doellinger, J. J. I. v., 54

Dorner, A., 6, 18

Dosithean, 13

Draper, J. W., 88

Drummond, J., 69, 72 f., 99 f.

Dualism, 85 f., 178, 184, 189, 214, 220, 438

Dubno, S., 7

Duran, Simon, 24

Duty, 478

Duty to fellow man, 319, 484

Duty to self, 482

Ecclesiastical, 5, 16

Ecstasy, 38

Edom—Rome, 430

Einhorn, David, viii, 389, 446, 453 f., 461

Elbogen, I., 269

Eleazar ben Pedath, 329

Election of Israel
_See_ Israel

Eliezer ben Hyrcanos, 50, 257, 305, 316, 403, 419

Elijah, 46, 49

Elisha ben Abuyah, 118

Elohim, 57 f., 180 f., 210, 405

Emden, Jacob, 427

Enoch, 232, 336

Eschatology
_See_ Future life

Eschelbacher, J., 15

Essenes, 12, 40, 163, 183, 185, 191, 316, 419, 434, 481, 489 f.

Eternity, 98 f.

Ethics, 69, 120, 398, 477, 491

Euken, R., 195

Evil, 176, 179

Evil, Spirits of, 189-196

Evolution, 11, 36, 100

Exile, Babylonian, 10 f., 266

Ezekiel, 13, 105, 221, 249, 283, 299, 337 f., 345, 392 f.

Ezra, 10 f., 17

Faith, 19 f.

Faithfulness of God
_See_ God

Faithfulness of Israel
_See_ Israel

Falashas, 13, 457

Family life, 316

Fasting, 483

Fate, 168

Fatherhood of God, 256-260

Fear of God, 29

Feast of Weeks
_See_ Shabuoth

Felsenthal, B., 19

Festivals, 461-470

Finality, 6, 475 f.

Finkelscherer, 194

Flesh, 212

Formalism, 351, 473

Foster, 62, 271

Frankel, Z., 3, 43

Frederick II, 444

Freedom of will, 171 f., 231, 237

Friedlander, G., 438

Friendship, 318

Future life, 281-308

Gabirol, Solomon Ibn, 80, 89, 98, 141, 187

Gamaliel, 77, 97, 129, 152, 289

Gehenna, 110

Geiger, Abraham, viii, 2, 12, 14 ff., 35, 43, 58, 110, 201, 446, 453, 472

Genius, 35, 103

Ger, 50, 409 ff.
_See also_ Proselyte

Gershom ben Jehuda, 472

Gersonides, 13, 156, 194, 236

Ginzberg, Asher, 7

Gnosticism, 86, 141, 153, 427

God, 52-145

God no abstraction, 78, 143

God of the fathers, 16

God’s, condescension, 72, 81, 142-144
essence, 72-81
eternity, 98-100
existence, 64-71
faithfulness, 134-137
fatherhood, 256-260
foreknowledge, 105, 167
goodness, 126, 132
grace, 114 f., 246 f.
holiness, 100-109, 149 f.
immanence, 79 f., 98
incorporeality
_See_ Spirituality
jealousy, 54, 83, 105
justice, 118, 125
kingdom
_See_ Kingdom of God
knowledge, 138-141
mercy, 113
names, 58, 63, 291
omnipotence, 91-95
omnipresence, 96-98
omniscience, 93-95
personality, 73-76, 98, 106, 144
relation to the world, 146-151
self-consciousness, 73
spirit, 97-200; in man, 216-230
spirituality, 22, 74-78
supermundaneity, 99
transcendence, 74 f., 100
truthfulness, 134-137
unity, 82-90, 96 f., 105
wisdom, 138 f.
wrath and punishment, 107

God-childship, Man’s, 27

God-consciousness, Man’s, 29-31

Gods, Heathen, 53, 113, 136, 177

Goel, 256

Gog and Magog, 381, 383

Golden rule, 484

Goldziher, I., 22, 441

Goodness, 126, 132, 150

Goy, 400

Grace of God
_See_ God

Graetz, H., 7, 43, 416, 472

Greek church, 429
ethics, 443
philosophy, 12, 23, 66 f., 84 f., 315
wisdom, 336

Gressmann, H., 378

Guedemann, M., 42, 355

Guttmann, J., 22, 306

Habakkuk, 334

Haftarah, 357

Haggada and Halakah, 12 f.

Hananel, R., 21

Haninah ben Dosa, 163, 165, 273

Hanukkah, 409

Harnack, A., 413

Harper, R. F., 190

Hartmann, E. v., 78

Hasidim and Hasidean, 62, 127, 163, 266 f., 283, 289, 308, 344, 481

Hatred, 398

Heathenism, 52, 57, 83 f., 176, 399 f., 405

Hebrew, 16, 470 f.

Helbo, R., 421

Helen of Adiabene, 416

Hellenism, 23, 335

Hellenistic Judaism, 233, 289, 303, 339, 414
literature, 12, 258
philosophy, 232
propaganda, 251 f., 334, 415 f., 436

Herford, R. T., 439

Hezekiah, 281

Hillel, 127, 209, 304, 335, 360, 418, 423, 481 ff.

Hillel, R., 388

Hillul and Kiddush hashem, 348 f.

Hirsch, E. G., 19, 458, 480

Hirsch, Samson Raphael, 269, 453

Hirsch, S. A., 407

Hirsch, Samuel, viii, 446

Historical research, 4, 12, 46

Hochmuth, A., 23 f.

Holdheim, Samuel, viii, 462

Holiness, 102, 109, 477 f., 491

Holiness, God’s
_See_ God

Holiness, Levitical, 104

Holy Land
_See_ Palestine

Holy spirit, 11, 200 f.

Horowitz, S., 22 f., 37

Horwitz, Sabbathai, 14

Hosea, 29, 49, 114 f., 249, 257, 264, 324, 333

Humanity, 51, 310, 315, 398, 475

Husik, 37, 68 ff., 214 f., 291 f.

Ibn Daud
_See_ Abraham ibn Daud

Ibn Ezra
_See_ Abraham Ibn Ezra

Ibn Sina, 68

Ibn Verga, 431

Ihering, R. v., 409

Imitatio Dei, 477, 479, 490

Immanence of God
_See_ God

Immortality, 24, 286, 297

Individual man, 310

Industry, 317

Inspiration, 39 f.

Institution of the synagogue
_See_ Synagogue

Intercession, 200 f., 406 f.

Intermarriage, 444 f.

Intermediary powers, 197-205

Internationalism, 321 f.

Intolerance, 404 f.

Isaac ben Shesheth, 171, 427

Isaac Napaha, 428

Isaiah, 244, 264, 328, 333, 397

Ishmael, 430

Islam, 17, 41, 86 f., 329, 427, 441 f.

Islam’s mission, 444

Israel, 389 f., 397

Israel’s, characteristics, 326 f.
commerce, 364
consecration, 37
election, 37, 323-330
hope, 378-391, 392-396
martyrdom, 33, 130, 349, 367-377
mission, 328-341, 352-354
cultural, 363
priesthood, 342-343
prophetic genius, 39, 103, 122, 372
relation to the nations, 9, 397-407
separateness, 8, 347 f., 364, 374, 445 f., 452
world-duty, 16

JHVH—Jahveh, 45, 59, 63, 72, 114, 117, 202, 280

JHVH, Day of, 122

James, Wm., 271

Jastrow, J., 296

Jastrow, Morris, 128

Jealousy of God
_See_ God

Jehuda ha Levi, 25, 38, 70, 105, 110, 141, 163, 187, 194, 228, 291, 329,
339, 426, 431, 475

Jehuda ha Nasi, 128, 302, 305, 403

Jellinek, 210

Jeremiah, 30, 45, 126, 249, 252, 257, 265, 320, 410

Jerusalem, 335, 365, 423

Jesus of Nazareth, 46, 433 f.

Jew and Jewry, 7 f., 359, 364, 376

Jew hatred, 9

Jewish nationality, 8

Jewish religion
_See_ Judaism

Job, 32, 124, 281, 319, 370, 372, 484

Joel, 250

Joel, D., 187

Joel, M., 3, 86, 131, 161, 163, 196, 307 f.

Johanan, R., 79, 306, 309, 327

Johanan ben Zakkai, 222, 258, 403

John the Baptist, 434

John Hyrcanus, 419

Jonah, 127, 250

Jose, R., 46, 227

Joseph Ibn Zaddik, 136

Joseph, Morris, 116, 179, 405, 420, 453 f., 458, 489

Josephus, 21, 46 f., 137, 233, 405, 413, 420

Joshua ben Hananiah, 77, 305, 340, 422, 432, 453, 455

Jost, M., 7

Joy of life, 318, 490

Juda Ibn Balag, 144

Judæo-Christians, 427 f., 439

Judaism, Modern or progressive, 51, 104, 342, 364, 422, 445

Judaism, Rabbinic, 143

Judan, R., 186

Justice, 118-124, 485 f.

Justice, Social, 122, 487

Kaddish, 304, 331

Kant, Immanuel, 65, 69, 189

Karaites, 22, 87, 475

Kaufmann, David, 22 f., 68 f., 80, 97, 105, 153, 195 ff.

Kedusha, 192

Kiddush hashem, 348 f.

Kingdom of God, 331-341, 491

Klein, J., 412, 436, 482

Knowledge of God, 29

Knowledge, God’s
_See_ God

Koeberle, 117

Koheleth, 124

Kohler, K., 20, 32, 44, 267, 304, 405, 438, 447, 453 f.

Kohler, M. J., 409

Kohut, Alex., 42, 199

Krauskopf, J., 443

Kremer, A. v., 22, 87

Kuenen, A., 337

Labor, 224, 317

Lame and blind parable, 302

Landsberg, M., 473

Lange, F. A., 87

Lauterbach, J. Z., 439, 482 ff., 486

Law, 45-47, 355-358

Lazarus, L., 106

Lazarus, M., 14, 101, 106, 349, 477 f.

Lecky, W. E. H., 345, 364, 443

Leo Hebraeus, 131

Leo da Modena, 14

Lessing, E. G., 430

Levi, R., 268

Levkovits, M., 178

Life a battle, 282

Loew, Leopold, 22, 27, 472

Loewe ben Bezalel, 228

Logos, 198 f.

Love, 31 f., 121, 126-131, 484

Love, God’s
_See_ God

Loyalty to country, 319 f.

Luria, Isaac, 14

Luther, Martin, 195

Luz, 288

Luzzatto, S. D., 23, 30

Maimonides, 3, 13, 22 f., 30, 38, 72, 87, 110, 138, 153, 162, 170, 178,
187, 194, 224, 228, 236 f., 268, 272, 307 f., 321, 339, 386
f., 404, 426

Makom, 62, 97

Malachi, 249, 263

Man, 182, 206-232

Man, child of God, 256, 260, 310

Man’s, brotherhood, 314, 321
dual nature, 212-217
destiny and origin, 218-230
fall, 221-225
freedom of will, 208, 231-237
individuality, 208
perfectibility, 210, 491
self-consciousness, 35, 216

Manasseh, King, 211, 251

Manasseh ben Israel, 339

Mankind, 310-315

Margolis, Max, 2

Martyrdom of Israel
_See_ Israel

Mazdaism
_See_ Persian

Measure for measure, 124

Medieval Jewry, 361 f., 376, 386, 455

Meir, R., 77, 151, 154, 258, 260, 273, 356, 403, 450, 453

Memra
_See_ Logos

Mendelssohn, M., vii, 19, 30, 68, 142, 165, 295

Mercy of God
_See_ God

Merkabah, 187

Messianic hope, 8, 334 f., 378, 389, 445

Messianic kingdom, 426

Messiah, 25, 333 f., 373, 382 f., 389, 400

Metaphysical, 65, 100, 105

Metatron—Mithras, 185, 199

Micah, 218, 328

Microcosm, 209

Mielziner, M., 446

Mill, John Stuart, 181

Milton, J., 195

Minim—Heretics, 86, 424 ff.

Miracle, 36, 160-166

Misanthropy, 9, 398

Mission of Israel
_See_ Israel

Modesty, 490

Mohammed, 429 f., 441 f.

Mohammedan religion
_See_ Islam

Mohammedan theology, 2, 24, 37, 68, 87, 141, 162, 171, 236

Monotheism, 55-183
Absolute, 428
Ethical, 23, 54, 69, 415

Montefiore, Claude G., 43, 246, 348, 438, 449

Month, 459

Moral order, 119-123

Morgenstern, J., 239

Mosaic code, 335, 345, 414
cult, 263-268
law, 13, 16, 26, 104

Mosaism, 283

Moses, 35-37, 46, 113 f., 228, 232 ff., 240 f.

Mueller, Max, 58

Mutuality, 488

Mysticism and mystics, 3, 14, 36, 89, 131, 136, 157, 473

Naaman, 414

Nahmanides, 194, 224, 244, 294, 307, 426

Nahum of Gimzo, 151, 163

Names of God, 58-63

Nationalism, Jewish, 13 f., 335

Nationality, Jewish, 8

Nature, 148, 156

Nature’s laws, 135, 187

Neoplatonism, 2, 37, 87, 92

Nestorians, 443

Nether world, 279
_See also_ Sheol

Neumark, David, 19, 22, 70, 92, 98, 172, 284, 297, 406

New Year’s Day, 465-468

Nieto, David, 80

Nirvana, 479

Noah, 336, 452

Noahitic laws, 48-51, 110, 404, 412 f., 427

Nomism, 13, 44, 355

Nomos—Law, 43

Oath, 120

Objective and subjective truths, 3

Œnomaos of Gadara, 403

Onias the Saint, 165, 268, 273

Ontological proof
_See_ God’s existence

Optimism, 132, 179, 251

Order, Moral, of the world, 167

Orientalism, 470 f.

Origin, 374

Orthodoxy, 11, 46

Otherworldliness, 124, 352, 395, 440, 489

Pain, 176

Palestine, 3, 38, 335, 394

Pantheism, 80

Paradise legend, 177, 207, 219, 278

Parseeism
_See_ Persian

Particularism, 446

Passover, 461 f.

Patriotism, 320

Paul and Paulinian dogma, 25, 50 f., 116, 21, 259, 355, 417, 428, 437, 440

Peace, 379, 491

Pentecost miracle, 359

Perles, F., 350

Persian, 85, 140, 184-191, 283 ff., 300 f.

Personality of God
_See_ God

Pessimism, 150, 439 f.

Pharaoh, 55

Pharisaic and Pharisees, 12, 20, 189, 233 f., 283 f., 302, 344 f., 413,
418, 439, 457

Philanthropy, 486 f.

Philippson, Ludwig, 165, 210, 444, 446

Philipson, David, 269, 297, 389, 446, 458

Philo, 21, 67, 72, 80, 186, 189, 194, 198, 203, 214 f., 233 f., 268, 290,
294, 351, 405, 413, 423, 439, 452, 457, 485

Philosophy, Greek, 66
Hindoo, 209
Jewish, 2

Philosophy of religion, 70

Phineas ben Yair, 163, 165

Phylacteries
_See_ Tefillin

Plato, 84, 209 f., 215, 405

Platonism, 141, 285, 289 f.

Ploss, H., 449 f.

Porter, F. Ch., 215

Prayer, 261-277

Predetermination, 232

Preëxistence of the Soul, 289

Priest, 343 f.

Priest code, 263, 351

Priest, High, 317, 466

Priesthood of Israel
_See_ Israel

Profanation of name
_See_ Hillul ha Shem

Propaganda, 51, 412-419

Prophecy, 35, 38

Prophetic books, 42

Proselyte, 336 f., 411-423

Protestantism, 363

Providence, 167-175

Psalmist, 10, 13, 60, 265, 299, 309,480

Psychology, 187, 204

Ptolemy Philadelphus, 347

Punishment, Divine
_See_ Retribution

Purgatory, 304

Purim, 470

Purity, 146, 153, 291, 490

Pythagoras, 146, 291

Rab-Abba Areka, 203, 305 f.

Rabba, 428

Rabbinism, 283

Radin, M., 416

Rashi, 312, 388

Rationalism, 13, 38, 89, 450, 474

Rauwenhoff, L. W. E., 2, 65, 101, 106

Redemption, Religion of, 17, 195

Reform Judaism, 269, 330, 340, 389

Reform liturgy, 269, 297, 340, 389, 469

Reformation, 363, 444

Reizenstein, R., 310

Religion, Absolute, 19

Religion’s unifying power, 15, 315, 321, 491

Repentance, 246, 257

Responsibility, 233 f., 246, 255, 337, 488-491

Resurrection, 282-285, 292, 297 f., 392, 396

Retribution, 107-111, 298

Revelation, 23, 34, 41, 147

Reward and punishment
_See_ Retribution

Rhode, E., 290

Ritschl, A. B., 74

Ritualism, 13

Roman church, 428 f.

Rome, 401

Rosenau, Wm., 447

Rosin, D., 30

Ruth, 336, 417

Saadia, 68, 97, 162, 187, 194, 224, 236, 274, 290, 307

Sabbath, 50, 346, 455-460

Sachs, M., 80, 89, 141

Sacrament, 448

Sacrifice, 261-270

Sadduceeism and Sadducees, 12 f., 127, 284, 300, 434, 439, 456

Salvation, 5, 20, 258, 402

Samaritans, 13, 373, 420, 454

Samuel, 241

Samuel of Nehardea, 127, 320, 386, 403, 420

Sanctification of the name, 484

Satan, 86, 189-195, 300

Schechter, S., 3, 6, 13, 19, 27, 76, 78, 145, 208, 223, 239, 263, 275,
323, 348, 455, 458

Scheyer, S., 214, 292

Schiller, Fr., 132

Schlesinger, W. and L., 19

Schmiedl, 37, 90 ff., 155 f., 197 ff., 393

Schreiber, E., 27

Schreiner, M., 19, 78, 103, 431

Schuerer, E., 159, 410, 413, 416, 448

Schulman, S., 364, 445

Science, Modern, 128, 139, 147 f., 215

Scripture, 11, 40, 43

Seeberg, A., 412, 436

Sefiroth, Ten, 203

Self-conquest, 483

Self-elevation _versus_ self-extinction, 479

Seligman, C., 71, 155, 179

Semikah, 12

Semites and Semitic, 68, 104, 347

Sermon on the Mount, 438

Serpent, 193, 221 f.

Servant of the Lord, 324, 367-375

Seventy languages, 359

Seventy nations, 403, 464

Shabuoth—Feast of the Weeks, 462

Shaddai, 59

Shammai and Shammaite, 235, 335, 418 f.

Shekinah, 46, 97, 183, 197, 204

Shema, 20, 57, 61, 426

Sheol, 279 f.
_See also_ Nether world

Siegfried, C., 80 f., 203

Simeon ben Eleazar, 416

Simeon ben Gamaliel, 418

Simeon ben Lakish, 306

Simeon ben Shetach, 350

Simeon ben Yohai, 163, 349

Simhat Torah, 464

Simlai, R., 27, 287, 319, 356

Simon the Just, 345, 357

Sin, 231-345

Sin, Original, 221-223, 244

Sinai, 53, 60

Slavery, 42, 146

Smith, W. R., 58, 409

Sociability, 318

Social justice, 487

Society, 318 f.

Socrates, 37, 405

Solomon ben Adret, 426

Soul, 24, 212 f., 286 f.

Spiegel, F., 63

Spinoza, B., 80, 131, 309

Spirit of God
_See_ God

Spirit, Holy, 11

Spirituality of God
_See_ God

Spitta, F., 434

Stade, B., 42

Stanley, A. P., 454

State, Duty to the, 319

Stave, E., 302

Stein, L., 340, 389

Steinschneider, M., 273, 430 f.

Steinthal, H., 146

Stoics, 110, 198, 315

Stranger, 408-411

Strauss, D. F., 19, 67 f., 74, 83 f., 96 f., 101 f., 119, 153 f., 195

Suffering, 130

Suffering, Israel’s
_See_ Martyrdom

Suicide, 484

Sukkoth festival, 463

Sunday, 451 f., 459

Symbolum Apostolicum, 5

Synagogal liturgy and worship, 277, 284, 288, 389, 514

Synagogue, 447, 475

Synagogue, Men of the Great, 40, 79, 201

Tabernacles, Feast of
_See_ Sukkoth

Taëb, 373

Tallith, 454

Tamar, 417

Tefillin, 346, 453 f.

Teleological proof
_See_ God’s existence

Temple, Destruction of
_See_ Ab, Ninth of

Teshubah
_See_ Repentance Theism, 8

Theocracy, 342

Theology, 1-6

Theology, Christian, 5-6, 342

Theology, Mohammedan
_See_ Mohammedan

This-worldliness, Jewish, 17, 124, 477

Tihamat, 193, 220

Time, 99

Torah, 11, 23, 42-47, 199, 354 ff.

Torah, Reading from the, 470

Toy, C. H., 480

Tradition, 12, 14, 43, 46

Transcendentalism, 143

Trinity
_See_ Christian trinity

Trumbull, H. Clay, 461

Truth, 136

Truthfulness of God
_See_ God

Tylor, E. B., 286, 449

Unifying power, 15

Unity of God, 82-90
of man, 321, 339 f.
of the cosmos, 149

Univeralism, 8, 13, 48, 51, 396, 445

Universe, 146

Values of life, 489

Vernacular, 357

Virtue, Hereditary, 328, 406, 489

Vision, Prophetic
_See_ Prophecy

Water libation, 464

Weber, F., 45, 61, 78, 86, 117, 123, 126, 143, 145, 223, 246, 252, 361

Weiss, Isaac Hirsch, 43, 54

Wells, H. G., 71

White, Andrew D., 443

Will, Freedom of, 138 f., 199

Windelband-Tufts, 67 ff., 290

Windishman, Fr., 305

Wisdom, 45, 140

Wisdom of God
_See_ God

Wisdom, Book of, 66

Wisdom literature, 60

Wise, Isaac M., 423, 473

Woman, 222, 472 f.

World, Infinitude of, 154, 159
Moral government of, 171 f.
Order of, 157

Worlds, Two, 159

Wrath of God
_See_ God

Wuensche, A., 430, 439

Xenophanes, 84

Yavan, 424

Yethro, 417

Yezer ha ra and ha tob, 193, 215, 223, 239

Zealot, 12, 334, 360

Zebulon and Issachar, 364

Zechariah, 249, 334, 410, 464

Zedakah, 121, 486

Zekuth Aboth, 406

Zeller, E., 310

Zerubbabel, 330, 370, 380

Zidduk ha Din, 125

Zimmels, 131

Zimmern, H., 103, 170

Zionism, 390, 395

Zizith, 454

Zoroastrianism
_See_ Persian

Zunz, Leopold, 41, 43, 367, 450, 471

The following pages contain advertisements of a few of the Macmillan books on kindred subjects.

Zionism and the Jewish Future

_BY VARIOUS WRITERS_

EDITED BY HARRY SACHER

_Cloth, 12mo, $1.00_

“This volume should be read by Zionists so that they should become more familiar with what even some of them know more or less imperfectly. It should be carefully perused by non- and anti-Zionists so that they may become informed with a subject which many of them are inclined to censure without any knowledge of that which they are censuring.”—_B’na B’rith Messenger._

‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

“ ‘Zionism and the Jewish Future’ is one of the most illuminating of all the serious-minded books of the year. If we belonged to the Hebrew race we would first master all that is said about Palestine and the movement to restore it to a living place among the Nations. Next, we would go to the Great Jewish Encyclopedia, and look up everything connected with the subject,—also the fifteen or more writers who have made this book. Lastly, if we agreed with the movement, we would get in line at once. Note in especial the bibliography of the whole matter (Appendix 4).

“Zionism looks ‘forward, not backward,’ and the vast hope behind it is one that will help the non-Jewish world as much as the children of Abraham. May Israel yet have a Hebrew University in Jerusalem. They are right—these idealists. Palestine ‘is essentially the land of religious influences and spiritual association,’ and also of ‘political and geographical importance.’ The problems in all this are fairly met and fully discussed in this book, which Dr. H. Sacher edits.

“And how is the Gentile to approach the subject? With a perfectly open mind on all its economic, historical and religious questions. If taken up in this way the book grows on one; it presents wholly reasonable aspirations which all right-minded people can endorse and will desire to aid as far as practicable. To have a ‘perfectly open mind’ is to take up the problems of these earnest people who discuss ‘Zionism’ as our friends, our neighbors, our fellow-workers. Don’t be ‘tolerant’ or patronizing towards Jew or Gentile, American, European, Asiatic, African or Islander. We are ‘all of one blood.’

“One of the best of Californian novelists, who has enjoyed the book, writes as follows:

“ ‘It is an excellent round-up and exposition of all the vagrant—and vague—theories and history of the subject. It makes the evolution and logical being of the question perfectly clear. Whereas in most Jewish minds Zionism means a belief in Palestine as the native soil of all Jews and the refuge for the oppressed, the motive here expressed is that by drawing the Jewish soul to its ancient Fatherland, it will create a spiritual center for all Jewry.’ ”—_Daily Fresno Republican._

The Macmillan Company Publishers 64-66 Fifth Avenue New York

*Jewish Philanthropy*

_An Exposition Of Principles And Methods Of Jewish Social Service In The United States_

BY BORIS D. BOGEN, PH.D.

_Cloth, 12mo, $2.00_

This book is an attempt to meet the demand on the part of those who are engaged in or are interested in Jewish social service, for a statement of the principles evolved through the experience of the last two decades in various philanthropic efforts of the Jews of this country. It is primarily a compilation of the different ideas expressed by the leaders of the movements, as well as a presentation of the actual practical experiences that were met in the different lines of philanthropic activity.

As the first attempt in this direction the work will render a great service in clarifying the indefinite views in vogue at present among Jewish Social workers.

Contents