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54 Vesoth Habberachah xxxiii. xxxiv.

Such are the Sedroth as read in the Synagogue, and in printed editions of the Hebrew Scriptures these are indicated by three Pehs (DDD), or three Samechs (DDD). The former-the initial of the word Pethuca, (DIN) open-means, that that division ought properly to begin a line; and the latter, the initial of Sethumah, (no) shut, that it should begin in the middle of a line. This rule, however, is not observed in printed editions.

Third,―The Haphtorah, (nn) or conclusion. The event, we are told, that gave rise to the reading of the Haphtorah is the following: Antiochus Epiphanes, about the year 170 before the Christian era, after cruelly using the Jews and polluting the Temple, prohibited the reading of the Law on the Sabbath in the Synagogue. In consequence, the people selected certain portions in the prophetical writings, which corresponded, as nearly as possible, with the Sedroth of the Law, and read them instead of the same. So it continued, until the time of Judas Maccabees, who in 168 B.C. conquered Antiochus, and restored his people to their former liberties. The reading of the law was now resumed-nevertheless, the reading of the prophets was also continued; and until this day, on every Sabbath and Festival, immediately after the Law is read, the portion from the prophets is read likewise. This is called the conclusion.

The Haphtorah, as now read in the Jewish Synagogues, does not correspond all over the world-nor is it exactly the same among the two communities in Great Britain. The following table will show our reader, at one view, the Haphtoroth of both communities.

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2 Sam. xxii.

52. Isaiah lv. 6, to lvi. 8. Hos. xiv. Micah vii. 18—20.

53. Hos. xiv. Joel ii. 1-27. 54. Josh. i. Ecclesiastes.

ditto

Fourth, the Musaph (D) or addition. Under the Mosaic dispensation there were sacrifices offered on certain occasions, in addition to the daily ones, Num. xxix; and hence the Musaph, or additional prayers. It is said immediately after the usual morning service; and consists of prayers and portions of the Law referring to those sacrifices. Near the close is a Rabbinical descant on the incense burnt in the temple, which our reader probably will feel an interest in reading. "The mixture of the perfume of incense was composed of balm, onycha, galbanum, frankincense, of each an equal weight, viz. seventy manehs-myrrh, cassia, spikenard, and saffron, of each

an equal weight, sixteen manehs-costus, twelve manehs -the rind of an odoriferous tree, three manehs—cinnamon, nine manehs-soap of carsina, nine kabs—wine of capers, three seahs and three kabs-and if caper wine could not be obtained, strong white wine was substituted for it-salt of Sodom, the fourth part of a kab—and of a herb called Mangale ngasan, a small quantity. Rabbi Nathan saith, a small quantity of the amber of Jordan. If honey was mixed with it, it was profane; and if it was deficient in any one of its ingredients, it was accounted worthy of death. Rabban Simeon, the son of Gamliel, saith, that the balm issues from an incision in the tree called balsamorn: The soap of Carsina was to refine the onycha (or cloves) that it might have a handsome appearance. The wine of capers was brought to soak the cloves (or onycha) therein, that it might become hard and though Mei Raglaim was proper for the purpose, yet it was not used, because it was not decent to bring it into the temple."

The above are the principal parts of the Sabbath morning service. The most important, as already mentioned, is the reading of the Law, connected with which are several offices of distinction and merit; and to fill the same is considered a great honour. These offices are called Mitsvoth (ny), and consist of the following:

1. Sagan (1) or he who attends upon the reader, and superintends the calling up and disposal of all the Mitsvoth.

This

2. Hotsaah ve haknasah (n). means the taking out and returning of the law. The person who has to fill this office, goes with the Chazan to the ark, and carries the selected scroll to the reading

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