there is not at present any authority competent to judge in such matters for the whole house of Israel. Now, admitting this as a truth (since the extinction of the right of ordination has rendered impossible the convocation of a Sanhedrin, whose authority shall extend over all Jewish congregations), does it not follow, as a necessity, that every Hebrew congregation must be authorized to take such measures as shall bring the divine service into consonance with the will of the Almighty, as explained to us in the Law and the Prophets ?"

After delivering himself upon the subject of tradition, and alluding to the difference of opinion and practice now existing among the Jews in various parts of the world, Mr. Marks recounts some of what appear to him to be the most palpable abuses of the Synagogue-which are rectified in the Reformed congregation; and concludes his discourse in the following terms-"By the spirit of devotion that will mark this house; by the pouring out the praises of our lips from the fountain of our hearts, we shall free ourselves from the prophet's rebuke, 'This people draw near to me with their mouth, and with their lips they honour me, but their heart is removed far from me, and their fear towards me is taught by the precepts of men.' (Isa. xxix. 13). For by returning to God, He will return to us, and will dwell within our temple, as he has mercifully promised. Then all our prayers, our supplications, and our thanksgivings, will be graciously accepted, 'as in olden days and in former years;' and then, in the words of the chapter of our text, may we truly call our Synagogue (y) witness); for it shall be a witness amongst us, that the Lord is God."

Thus was the Reformed congregation founded, and the animosity evinced towards its members by their coreligionists is gradually subsiding. Since then, a new Synagogue has been erected in Margaret Street, and the service carried on according to the plan outlined in the previous document. The congregation has its charities and schools, which will be noticed hereafter.

CHAPTER IX.

THE SPIRIT OF JUDAISM.

THE great outward peculiarity of Judaism is, that its service is performed in the Hebrew language. All the prayers, and blessings, and documents at circumcisions, marriages, divorcements, Chalitsoth, in the house and in the Synagogue-in fact, all the formulas both private and public are in that sacred language. The people, however, do not understand it. As far as we have been able to ascertain, not more, perhaps, than one-tenth of the community comprehends its phraseology, and still less are able to enter into its spirit. Moreover, several of the prayers are in a mixed Chaldee-a dialect still less understood. Added to this, some portions of the service of the festivals are in a cabalistic garb―the real meaning of which no British Jew, we believe, would attempt to expound. Thus the whole circle of their religious duties, as far as the mass of the nation is concerned, is uttered in an unknown tongue. And although they have a most laudable esteem for the graphic and sublime language of their forefathers, still, being a dead language,

it must remain the language of the few. This anomaly is deeply felt and lamented, and many complaints have we noticed on this head from time to time. For example, a teacher in Israel (Dr. Kalisch) expressed himself a few weeks ago in the following terms: "But how shall we pray, if our spirit understands not the words which our lips utter? Literally may be applied to our prayer-book what the prophet exclaims: 'They are the words of a book that is sealed, which they deliver to one that has learned to read, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed. And the book is delivered open to one that has not learned to read, saying, Read this, I pray thee; and he saith, I have not learned to read. (Isa. xxix. 11).' To us the prayer-book is a book with seven seals. How shall we pray? either it remains sealed; or, if we open it, we cannot read it; how shall it penetrate into the recesses of our heart? Hold before the blind the various beauties of the rainbow: he will remain indifferent and cold?"

Our object in this chapter is not to analize Judaism, nor to pronounce upon it in any way whatever; but rather to present to our reader what superior and intelligent minds from amongst the orthodox community have themselves uttered. And,

1. As to religious training. "Far more depends on Hebrew parents than on Christian; the latter have their places of worship wherever they may dwell, their ministers, whose whole lives are devoted to the service of their God, to the moral and religious welfare of their fellow-creatures. Christian children attend once a week the house of God. They join in prayers which, if not wholly understood, are yet sufficient to impress some

feelings different to the impressions of the six days of labour. They hear the Bible explained, they see it regarded as indeed the book of life; and although they may not understand why, some portions attract their ear, which, in after years, are recalled with peculiar pleasure. The intervening days may weaken the impression, perhaps it is entirely forgotten; but their next Sabbath they go again, and the feeling is renewed and rendered stronger. They see a large concourse around them engaged in the same solemn service, praying in a language familiar to them, and this would be of itself enough to chain a child's attention. They feel it as a privilege thus to seek their God; and this feeling follows the child to youth, to manhood, and almost involuntarily religion is imbibed. Even those deprived of religious parents have yet advantages peculiar to themselves, in the fact that the faith that they profess is the faith of their country, and of all around them.

"The Hebrew child has not these advantages. Debarred from the public exercise of devotion on his Sabbath-day-never hearing prayers in a language he can understand having no public minister on whom he can call for that instruction he may not have received at home, never hearing the Law expounded, or the Bible in any way explained; to his mother alone the Hebrew child must look, on his mother alone depend for the spirit of religion, the inculcation of that faith which must follow him through life.”*

“There are difficulties, barriers around the Jewish poor, almost unknown to other nations. Confined to

* Grace Aguilar, Spirit of Jud. p. 147.