The Jewish Herald, AND RECORD OF CHRISTIAN EFFORT FOR THE SPIRITUAL GOOD OF GOD'S ANCIENT PEOPLE. PUBLISH YE, PRAISE YE, AND SAY, O LORD, SAVE THY PEOPLE, THE REMNANT OF ISRAEL." PUBLISHED UNDER THE SUPERINTENDENCE OF THE BRITISH SOCIETY FOR THE Or all persons mentioned in the literary and religious history of the Hebrew nation, few, if any, equal Hillel in fame. He may be singled out as the man who gave its peculiar tone to the religious thinking, not only of his own period, but to that of Jewish theology in general This period was the golden age of Talmudism. The personal history of Hillel is exceedingly interesting. Born in Babylon about the year 112 B.C., of poor parents, although descended in the female line from the house of David, he married when twenty years of age. His son was Rabban Simeon, thought by some to have been the Simeon of the New Testament, who waited for the consolation of Israel, and was honoured to take the infant Saviour into his arms. Jewish legend extends the life of Hillel much beyond the usual period. It is said that at forty years of age he emigrated into Palestine, where he studied and taught for forty years, at the termination of which period he was elevated to the rank of Nasi, which he is supposed to have filled for other forty years. Like many other sages he was poor, and obliged to support himself by the labour of his hands. It is asserted that he earned daily a very small sum, the half of which he gave to the doorkeeper of the college, in order to be admitted to the lectures of Abtalion and Shemaja, and that with the rest he supported himself and his family. The mode in which he attracted notice is curious. One day his supply of money had failed, and the janitor would not admit him into the lecture-room. Although in the depth of winter, the zealous scholar, rather than lose the day's instruction, climbed from the outside up to the window, where he sat till he was completely covered VOL. XI.-NEW SERIES, VOL. II. with snow, and rendered insensible by the cold. Sabbath morning dawned, and the teachers wondered why the light remained excluded from the schoolhouse. On examining the window, they discovered their zealous hearer. Glad for the sake of so promising a student, to break through the sanctity of the Sabbath, the requisite remedies were applied, and, to the joy of all present, Hillel was restored to life. From that time his fame increased. When after the death of Hillel's teachers, and during the troublous times which followed, the sons of Bethera-or as some would have it, in lieu of a regular Sanhedrim, the elders of Bether-presided over the deliberations of the Jewish sages, the question arose whether as the Passover occurred that year on the Sabbath day, the solemnities of the feast were to take precedence of those of the Sabbath or not? The question does not seem to have been discussed at any previous period, and the sons of Bethera confessed their inability to decide it. Hillel was now sent for, as having been a distinguished pupil of Abtalion. His arguments failed, indeed, to convince the members of the College, but his appeal to the authority of Shemaja and Abtalion settled the question. The sons of Bethera resigned their office, and Hillel was elevated to the presidency of the Sanhedrim. After the defection, Menachem Shammai, inferior only to Hillel in reputation, occupied the post of his Abbethdin. The learning of Hillel, whom tradition placed side by side with Ezra, was celebrated in hyperbolical language. It was said to have embraced not only Scripture and tradition, but languages, geography, natural history, in fact, all sciences, human and superhuman. To show the extent of his influence upon the rising generation, it is asserted that Hillel had no less than a thousand pupils, of whom eighty were said to have been specially distinguished. Of these thirty were, in the languages of the time, described as worthy that the Divine glory should rest upon them, as it did upon Moses; thirty, that at their command the sun should stand still in the firmament, as in the case of Joshua, while only twenty were less noted. Amongst them Jonathan, the son of Uziel, was the most distinguished, while Jochanan, the son of Saccai, who afterwards sustained so important a part in Jewish history, was the least celebrated. Statements like these are meant to impress posterity with a sense of the greatness of Hillel. He also originated some changes in the management of the theological schools, and was the first to introduce the distinctive titles of Rabban, Rabbi, and Rab (the latter being applied to extra-Palestinian teachers). The following are amongst the theological principles of this age, as handed down to us. "Be thou of the disciples of Aaron, who was a lover and follower of peace, a lover of mankind, and one who bound them to the law." He was also wont to say, "Whoever aims after fame shall only lose his name. Whoever does not increase in learning, decreaseth. Whoever does not acquire knowledge becomes guilty. Whoever tries to make gain of the crown of learning shall perish." He also said, "If I am not to be for myself, who then shall be for me? and as long as I am only for myself, what am I; and if not now, when then?" We subjoin a few other choice sayings of this father of the synagogue; they will indicate the direction of theology at the period of our Lord's advent, when Hillel flourished: "Do not separate thyself from the congregation, and do not put confidence in thyself till the day of thy death. Judge not thy neighbour till thou art in his situation. Say not, When I have leisure I will study, for perhaps thou mayest never have that leisure." He also said, "An ignorant man cannot properly abhor sin; a peasant cannot be pious; a bashful person cannot become learned; an irascible man cannot become a teacher, nor he who engageth much in business a sage; and where there are no right men, see to it that thou prove thyself such an one." His views of the coming and kingdom of the Messiah, although widely different from those entertained by the multitude, are too vague to allow us authoritatively to interpret them. They do not, however, seem to have directed him to the future. Like the other rabbins, he ascribed the highest merit to, and connected the kingdom of heaven with, the study of the law. Although his learning was so great that it had procured for him the place formerly occupied by the sons of Bethera, yet, in the multitude of traditions, even he is said on one occasion to have forgotten a certain ordinance. Hillel was extremely simple in his mode of living, modest, meek, patient, and kind. The mildness of his principles, which generally betoken a rather rationalistic turn, and a liberal disposition, often degenerated, in the hands of his followers, into laxity. To him the merit is due for having made the first attempt at collecting the various traditions which had hitherto been arranged in six hundred sections, according to their contents, under six general heads. But the most prominent, though perhaps the least tangible consequences of his teaching, was the peculiarly speculative direction which he gave to Jewish theology, to which he may be said to have given its peculiar form, as he imparted to it that bias which it has ever since preserved. The voice from heaven, to which the rabbins in the last instance appealed for decision, declared indeed at first that the principles of the school of Shammai, which were opposed to those of Hillel, were equally correct with those professed by the Nasi. But with the increasing popularity of the latter this oracle became modified; and while Shammai's views were allowed not to be false, those of Hillel were adjudged as authoritative (Halacha). [The above is an extract from the " History of the Jewish Nation after the Destruction of Jerusalem," by the Rev. Dr. Edersheim. We hope soon to take an extended view of this valuable work. We hail it as a most important addition to the too scanty library of works devoted to Jewish subjects, and the more gladly as it is an offering to the cause of truth and of Israel by a Christian pastor of the seed of Abraham. We earnestly commend it to those who are desirous to know this wonderful people, and especially their religious character and belief, in their long dispersion.-ED.] Young Israel. No section of the Jewish community presents so important or so hopeful an aspect as the young. The aged, whatever doubts as to the soundness of their faith may be awakened in their minds, are, with few exceptions, content to die as they have lived. "It may be all very true, and our children and grandchildren may believe in your Messiah; but Jews we have lived, and Jews we will die," has been frequently the language in which the entreaties of the Missionary have been put aside. A few, indeed, there are, who, at an advanced stage in their journey, have been persuaded to urn aside from the beaten path, and the shadows of whose evening sun fall on them beneath the once despised Cross. But their time of action and extended influence has passed by, and they can do little more than "set to their scal" that the word of the Gospel is true, and that Jesus is indeed the Christ. But the young are accessible to argument-susceptible of kindness. They do not submit to traditional bondage-they invite us to show them a better way. They read the New Testament, and they would read other writings if presented to them in an appropriate and unofficial form. The journals of our own and of other Missionaries abundantly confirm these assertions; and there are qualities about the Jewish youth of both sexes that invite our affectionate solicitude and confidence, and which, if brought, by the Spirit of God, under the influence of Chrs tian truth, would render them invaluable associates in every enterprise for the salvation of souls, and for the amelioration of society. We earnestly invite attention to these our younger brethren and sisters, and communications on the subject. Short, well-written essays, appeals, letters, &c., scriptural classes, and Christian intercourse, would appear to be the most obvious means for present use. We should be glad to see classes for mutual scriptural instruction composed of intelligent youths, to which the young of Israel should be respectfully invited, and where they should feel themselves a part of the fraternal association; or to have lectures delivered on scriptural subjects of general interest-e.g., the histories and biographies, the geography and the natural history, of the Bible. Let there be no concealment of the truth, but let the Jewish brother feel that he is gaining knowledge and an open door to certainty, to peace, and usefulness. You must not render it, strictly speaking, a devotional meeting; but you will go to it in the spirit of prayer, and He that heareth prayer will answer. The affectionate regard expressed in the Holy Scriptures to the young of Israel, the brilliant instances of youthful piety which adorn their pages, and the precious promises respecting the children of Zion, may well awaken deep consideration and believing effort. Notice of Books. The Desire of all Nations. By Rev. W. LANDELS. London: Snow. Youthful Piety. Substance of a Discourse on behalf of the London Missionary Society, addressed to the Young. By JAMES PARSONS. London: Snow. THESE admirable discourses have been handed to us for notice in the JEWISH HERALD. We have read them with peculiar interest. They are worthy of the eminent men who have given them to the Church and to the world. Mr. LANDELS nobly and persuasively takes his stand for the truth, as intended for all, adapted to satisfy the yearnings of every mind after God and immortality, and, by its very nature, laying us under personal obligation to aid its diffusion. He speaks of himself as one so young, and consequently inexperienced;" but we praise God that, amidst the sepulchres of the fathers, He is raising up such a band of fearless advocates for truth, and for the salvation of the world through "the One Name," and by the One way opened in the Gospel. Mr. PARSONS lays the foundation of active usefulness in deep, evangelical religion-a far more healthy basis than that of mere excitement, which sometimes produces rivalry between schools or classes, but too often begins in spasmodic effort, and is succeeded by indifference or distaste. The man of God illustrates, with the earnestness of one who "has at least endeavoured to bear the burden and heat of the day," the instance of the Hebrew youths as exhibiting youthful piety possessed-youthful piety tried-youthful piety honoured-youthful piety useful. We think the tendency of the whole discourse is to foster that manly and independent piety which will outlive the relation between a pious teacher and an amiable youth, and secure for the Church and her enterprise vigorous, evangelical, and devoted support. We do not complain that the conversion of the Jews is entirely omitted among the objects commended to youthful piety, although we deeply regret it. Rather would we entreat our young friends everywhere to purchase and read the sermon, and then to apply the principles laid down not only to zealous effort for the conversion of the heathen, but also to the duty of seeking their salvation who must not be overlooked, if we would, under the influences of the Holy Spirit, save the world. "Let Jerusalem and her children come into your minds," when you identify yourselves with these Hebrew youths, and would emulate their piety. We are tempted to extract the following from "Youthful Piety tried:" ... Youthful piety has never been without its difficulties; and not seldom, as on the occasion before us, has it been acutely tried, the plant having to grow and mature, when breathed upon by the pestilence, nipped by the frost, beaten by the tempest. There are none among you, imbued with the influences of religion, who have not, to some extent, discovered the fact we indicate, by your personal experience, or who will not discover it soon. You may be tried by your own indwelling passions, which, though dethroned and subjugated, have not done striving for the mastery,-vanity, self-conceit, cupidity, anger, envy, deceit, levity, sensual desire, and lust. You may be tried by the hostility of others, on whom, by kindred or by civil position, you are dependent-parents, guardians, masters-hating your religion, and what they conceive will be the results of it, and therefore attempting, in the ungenerous malice of domestic and social persecution, to drive you from your faith and hope. You may be tried by the fascinations of worldly amusement and pleasure, the feast, the song, the dance, the concert-room, the theatre; where all forms seem beautiful, and all accents joyous, and all elements redolent with enchantment. You may be tried by opportunities of secular elevation and honour, of rising high in the ranks of life, of attaining and wielding power, and associating with the magnates of the land. You may be tried by strange and terrible combinations of evil influence formed and applied by the great adversary of souls, and rushing mysteriously and suddenly upon you, with an almost overwhelming energy which confounds you. You have felt already how sharply an engagement in the service of God and truth is tested; or if there be any among you to whom hitherto the day has been serene and bright, you are warned that the clouds will gather, and that the storm will come. Accept the caution, and vigilantly and prayerfully prepare! The trial of youthful piety is permitted and arranged by God, in wisdom and in kindness. The dispensation might appear to some harsh and inopportune; and questioning might be indulged, whether it would not be far better to postpone the ordeal, especially when severe, until he who endures it has become more matured in character, and more ample in resources. Now the pressure is designed to produce, and does produce, effects on character of a most salutary and beneficial order: it is the discipline which fits the Christian labourer for the field, the Christian pilgrim for the journey, the Christian mariner for the ocean, the Christian soldier for the battle. It leads to acquaintance with self and with other beings, it increases hatred of sin, it exercises patience, it strengthens faith, it quickens caution, it elevates prayer, it urges dependence upon God. Estimate thus the reasons for which the trial is imposed, and be content, and be encouraged. In order that the high purposes of Heaven may be fulfilled in yourselves, take heed of one thing-Take heed that you never compromise. THERE lies the only danger. "Watch ye, stand fast in the faith, quit you like men, be strong." "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.” "Be strong in the grace which is in Christ Jesus." "Endure |