EXPLICATION OF AN ENGRAVING
CALLED THE
Origin of the Rites and Worship of the Hebrews;
TOGETHER WITH
REMARKS ON CREATION,
AND
A BRIEF ACCOUNT OF SOME OBSERVANCES AND THEIR SYMBOLICAL
SIGNIFICATION.
FROM THE ORIGINAL FRENCH OF
D. ROSENBERG, OF PARIS.
WITH ADDITIONAL REMARKS AND INVESTIGATIONS,
BY
NOTES AND DIAGRAMS,
MAX WOLF F,
FORMERLY MINISTER OF THE CONGREGATION "OHABEI SHALOM," BOSTON, MASS.
New-York:
J. A. H. HASBROUCK & CO. PRINTERS AND STATIONERS,
BROADWAY.
180
1861.
UNIV. OF MYWW.LIBRARY
Entered according to the Act of Congress, in the year 1859,
BY MAX WOLFF,
in the Clerk's Office of the District Court for the Southern District of New York.
LIST OF SUBSCRIBERS.
Rev. Dr. M. J. Raphall.
Rev. Ansel Leo.
Rev. S. M. Isaacs.
Rev. J. J. Lyons.
Valentine Mott, M. D.
Rev. Emanuel L. Goldsmith.
Rev. Dr. Fischel.
Rev. Dr. S. W. Alexander.
Rev. Dr. Phillips.
Samuel S. Powell, Mayor Brooklyn.
Daniel F. Tiemann, Mayor N. Y.
Rev. G. W. Bethune, Brooklyn.
E. H. Champlin, M. D.
Rev. Dr. Stephen H. Tyng.
Rev. Dr. Henry W. Bellows.
Rt. Rev. Dr. H. Potter, Bishop of
New York.
Rev. Dr. Samuel Osgood.
Rev. Dr. Hitchcock, President Theo- Rev. Dr. Samuel H. Turner, Presi
logical Seminary.
Rev. M. Mahan, Prof. Theol. Sem.
Rev. E. F. Crusé, "
"L
Rev. Dr. Clement C. Moore.
Rev. Dr. S. Jacobs.
Rev. Dr. Bondi.
Rev. J. Kantrowitz.
Rev. L. Sternberger.
Rev. K. Wasserman.
Rev. Julius Kramer.
ropolitan Police.
"
dent Theological Seminary.
W. S. Butler, for N. Y. Society Lib-
rary.
Peter Cooper, for Cooper Institute.
L. Hastings Grant, for Mercantile
Library.
B. F. Manierre, for N. Y. Young
Men's Christian Association.
J. O. Brigham, for Bible House, Astor
Place.
F. A. Tallmadge, Superintendent Met- J. O. Rodigne, for Library N. Y.
Free Academy.
ה באור ו ה ת מונה
על
ה בריאה ו ה א מ ו נ ה
יצא לאור
*
על ידי
ה מ ו ש ל ם ד ר א זענבערג
ו
*
בפאריז הבירה
ועתה נדפס מחדש
עם איזה הערות וחקירות
והעתקות וציורים
מאת הצעיר
מרדכי בן להמנוח חכם לבב ואמיץ בתורה
מהורייר זאב וואלף זצלה"ה
**
* *
*
*
בשנת וגר זאב עם כבש לפ'ק'
der
EDITOR'S PREFACE.
HAVA undertaken to edit and to publish a litho-
graph-pictorial, composed of various figures, representing
portions of the Torah, or Law of Moses, of the creation
of heaven and earth, of nature and its agencies, of the
seasons and their influences, of the human frame, and
of the holy temple in Jerusalem-each portion arranged
within its own semicircle, and located in due concatena-
tion, to give a full and comprehensible view of the
observances enjoined by the religion of the Hebrews-
it becomes my duty to state that this pictorial represen-
tation was originally composed by the learned and
accomplished Dr. Rosenberg, and by him published in
Paris during the year 5611-1851. Some two years
ago a copy of this pictorial was presented to me in Bos-
ton (Mass.), where, at that time, I officiated as minister
to the synagogue; and as my house was frequented by
persons of various denominations, this pictorial attracted
general attention, not only from the beauty of the work-
manship, but also, and even in a much greater degree,
from the vastness of the design and the importance of
the subject. Many called upon me to explain the plan;
others, again, desired to possess copies with an explica-
tion in the vernacular tongue, and urged me to under-
take an Anglo-American edition from the French
original; and when I reflected how little the spirit and
profound character of the institutions of Israel are
261149
the
AMW
6
EDITOR'S PREFACE.
known and appreciated among Gentiles, while even
among Hebrews, here, in the United States, the study
of the sacred language and its literature, and of the
great authorized fountain of tradition and exposition,
the Talmud, is so greatly neglected, that few, very few
indeed, are willing or able to divert their attention from
the every-day cares of life and its gainful pursuits, and
to direct it to the acquirement of knowledge so abstruse
and laboriously to be attained. When I reflected on all
this, it struck me that I would be doing good service to
the good cause by complying with the wishes of those
who required me to edit and to publish. For though I
do not by any means subscribe to every hypothesis and
to every conjecture in which the learned author has
made free to indulge yet he opens to the general reader
an entirely new page, and unfolds to us a view of the
connection between the laws of nature and the laws of
Israel, which, hitherto, has been accessible only to the
student of Kabbalah, but which, if more generally dif
fused, would tend to popularize many a lofty idea and
truthful thought-his labors, as a whole, appear to me
deserving of every consideration.
Accordingly, I presume to appear before the public
as the Anglo-American editor of the learned French-
man's work; and having secured the assistance of com-
petent artists, whose skill has done justice to the picto-
rial portion of the work, I also submit a translation of
the author's explication, to which I have added some
few remarks of my own, such as the occasion seemed to
call for; and I fervently pray, that, as the eye of the
beholder is pleased with the work of art, so the mind of
the reader may be convinced, and give thanks to Him
who hath decreed, that "from Zion shall go forth the
law, and the Word of God from Jerusalem."
MAX WOLFF,
PREFACE.
WHEN a tree, the fruits of which have spread abun-
dance around, and the salutary shadow of which has
afforded shelter to living beings, begins to witner, what
must the gardener do? He must stoop, search, and
carefully examine whether the stem is acted upon by
any pernicious influence.
Such, likewise, is the purpose of our labors. Our
research is directed toward that root of manifold reli-
gious systems, Judaism. This tree, so vast yet weak
and treated with disdain, has seen boughs, spreading
from its stem, transform themselves under various de-
nominations, and, from having been Israelite, become
Christian and Mahometan. It is the origin of this
parent of religions that we deem it needful to investi-
gate.
This inducement, sufficient in itself, and so strongly
urging us to undertake the present work, is fortified by
the conviction which we entertain, that, at this present
time, a strong difference of opinion gives occupation to
the talents and critical acumen of learned co-religionists;
for we are bound to acknowledge that the events which
8
PREFACE.
have leveled the forms of modern society, have also
committed inroads on the laws of our religion. It is
under the influence of the events to which we allude
that some men, learned, and of great mental power and
patriotism, seek to assail our religious system by means
of its outward manifestation, the form of worship.
According to them, every thing that is opposed to the
received opinions of the majority, no matter what be
the religious doctrines of that majority, should at once
be suppressed. Others, like the Sadducees of old, in
their conflicts against the Pharisees, maintain the re-
verse of this time-serving view. As to ourselves, simple
spectators, conscientiously disinterested, partisans of
neither the one nor the other opinion, we place our
selves between the disputants; and while our finger,
notwithstanding the obscurity of centuries, points to the
source of that which the one party cries down as cor.
rupt and erroneous, but which the other party upholds
as sacred usage, we say to the one as to the other party,
"What is it you intend to do?" Our object is by no
means to favor one set of religious opinions at the ex-
pense of another, but solely to uphold the cause of
truth.
Moses, who shook Egypt, in order to rescue from
degradation a people oppressed and reduced to slavery,
held forth the law emanating from God. The legislator
stamped on it that moral tendency, to which thenceforth
the nation that he had called into being was forever
to adhere.
To what source of intelligence was Moses indebted
for those divine emanations by which he framed the
Judaic code of laws? Is it true, that, from the summit
PREFACE.
9
of Sinai's mount the Eternal, for the first time, promul
gated in favor of his chosen people those laws, so im-
pressive and wise, but which, alas! have so often been
misunderstood? These laws, so sacred, so fully con-
firmed by the harmony of the universe, did they not
exist in the many ages preceding Moses? Was God
entirely forgotten-the observance of the Sabbath alto-
gether neglected? Before the days of Moses, were theft
or murder authorized by the silence of God? No! By
no means. As soon as God created man, he pointed out
to him the observance of the Sabbath. As soon as
Abel was murdered, the crime was denounced and con-
demned. And all this was clear: God could not suffer
his work to perish, overthrown by want of order. Nor
can we arrive at any other conclusion but that, from the
beginning, there was harmony throughout creation, an‹
that consequently there must have been laws for the
physical government of the universe, laws for the mora
government of man.
Thus, Moses was but the individual appointed to
recall to the recollection of an oppressed people institu
tions sacred and eternal, but which had fallen into desu
etude while that people was enslaved by a mighty
nation. This hypothesis is moreover confirmed by the
Talmudists, who hold, that ever since the beginning of
the world the Torah was known in it. Supported by
their data, let us boldly go forth in search of truth, and
probably our efforts will be crowned with success.
There is, however, one fact which appears to us fully
evident: namely, that among the nations of antiquity,
and even among modern ones, a partition has been
raised—a curtain-placed between the people and the
10
PREFACE.
understanding of primeval truth. While we, at least
in part, admit the justice which led to this fact, we
are nevertheless determined to seek and to discover these
eternal truths, with due regard to those lights which
every day receive new development. By treating of
the moving causes that led to the Law of Moses, and
by means of an ENGRAVING, representing THE ORIGIN OF
THE RITES AND WORSHIP OF THE HEBREWS, we trust to
accomplish the work we have undertaken, the purpose
of which we have already set forth. That which we are
going to state, we do not presume to designate as a
universal explication; but we will endeavor to furnish
a key that will open a view of the most important
points, while the very nature of our subject will lead to
its subdivisions in a manner that will render our doc-
trines more clear.
לבי הולם פעם
בכהנים וזכים ושרים
להוציא לאור ספרים
אשר עדן אור לא ראו
ואמלט גם לפשר צמאה
לנדיבים תקיפי ארץ ואיתנים
להמתנדבים בעם
לתמוך ידי גברים
או להביא לעין דברים
או מרום עינים פקדו ובחסרו
להביא דבר נסתרה ונעלמה
אולם ראיתי גם פה בארץ רחבת ידים גדולי נוצות ובעלי כנפיט
אשר הד מהם
ותורתם אומנם
ויראתי פן אכוה בגזזכות יראתם או אשטף במי תורתם
ואני חדל אישים
נפשי אותה לעבר בין הדבקים
אמרתי היי שומר פתאים
כאשר לא אעבר בה ברגלים
להראות בידים
לא נסיתי ללכת בין אמנים
שם המת להקים
אם כי גאה האש ואדי מים
רק אלכה לי על השפתים
על התמונה נחמדת למשכיל ותאוה לעינים
המחזקת החבור הצורה עץ חיים האדם ארץ ושמים
רק מעטים המה אמרי
וגם המה לא להתגדל
אשר אציג אחרי דברו
כי אם להשיב לשואלי אני משתדל
למען ישמעו וראו כל עמי הארץ כי שם היי נקרא על בני פרץ
אקוה שהשומעים יטו לי אזנים
לכבזיכי בחתימתם
ובעת ישיגו אותם
ואך תהיה הסגולה
כשיגמור הפועל את הפעולה
כי ידוע ליודעים אותי
מחסרון בריאותי
בטחוני בהיי שיהיה בעזרתו
כי שומר ישראל
#
לולא עזר היי היתה אתי
כלום היתה ביכלתי
ויחזקו אותי הרפה ידים
כפי נדבת לבותם
מדירתם יתנו בתמורתם
לקרב את הגאולה
ויהיה להם טוב וכי המעולה
אשר נגרזתי מהסתפח בנחלתי
ואך זאת היתה כדמתי
לכלכל אותי ובני ביתי
ירחם על שרת ישראל
אשר היתה לה כחלתה לתתי
לעסוק במה שהתחלתי
אך אחרי אשר מעט היתה נחלתה ואין הבור מתמלא מחוליה
כי עלי להאכילה ולהשקותה
יראתי פן תקצר ידי
אך אקוה שיהיה ה"י עמדי
לעזרני בכח או בפועל
וגם התמונה לפדותה
מפני חלישות מעמדי
ויעיר לבות המתנדבים בעדי
בזה אסיים אני הוא השואל
עבדכם מרדכי בא"א מוהר"ר זאב וואלף זצללה"ה פה כואירץ
EXPLICATION OF AN ENGRAVING
CALLED
THE ORIGIN
OF THE
RITES AND WORSHIP OF THE HEBREWS.
CHAPTER I.
Statement of Motives which have led to the adoption of a Cur-
tain.—A glance at the Silence of the Cabbalistic Priesthood on
the subject of the Hebrew Religion and its Observances.
RELIGION, in her actual state, is the expression of the
human idea, attaching itself to God. The means she
employs for this purpose is manifestation. This mani-
festation, like every thing else that exists, has a neces-
sary cause; and that cause, owing to divers motives
which we shall not stop to examine, has been hidden
from the people by the various sacerdotal castes that
have existed during the succession of ages. Did these
motives spring from a personal interest, or did they
arise from solicitude for the minds of those who did not
belong to the adepts or initiated? Once more we re-
peat, we are not going to investigate the conduct of the
priesthood.
The general causes of these ascetic observances find a
sufficient, explication in the celestial phenomena. Ac-
12
ORIGIN OF THE RITES AND
cordingly, this theory is the point from which we set out
to explain theology and religious usages. This is plainly
to be seen in the engraving which we now publish. A
few words, therefore, respecting the manner of construct-
ing it which we have adopted.
The engraving represents the system of the universe.
Over that part which represents the seven planets known
to the ancients we have preferred leaving a curtain; and
by this we intend to convey an allegory, which we trust
the public will pardon because of the subject.
CHAPTER II.
Explication of the word Sphira.-Names and Origin of the ten
Cabbalistic Sphiroth depicted according to their mystical pre-
cedence. Organization of the elements, the planets, and the
signs of the zodiac.
OUTSIDE of the curtain is heaven, No. 1, the abode of
the Deity,' in which are seen
the ten cabbalistic
Sphiroth, No. 2. As we adopt the word Sphira, and
plural form Sphiroth, it is but right that we should point
out our authority for so doing. It is the Tykoonin Zo-
har, in a text explained by Elijah.
פתח אליהו ואמר וכ'ו: אנת הוא דאפיקת עשר תיקונין וקריכן לון ספירין לאנהרא
בהון עלמין סתימין
"Thou art He who hast produced the ten species
which we call Sphiroth, by their means to enlighten
(give light to) the worlds which are obscure (secret)."
The ten Sphiroth are connected, and taken three by
1 The cabbalists divide the universe into four worlds. 3x
the
-of oper עשיה of formation יצירה-of creation בריאה-world of emanation
ation, or work.
TABLE OF THE TEN CABBALISTIC SPHERES,
IN THEIR MYSTICAL ORDER.

חכמה
חסד
נצח
כתר
תפארת
יסוד
מלכות
ברכה
גבורה
הוד

14
ORIGIN OF THE RITES AND
three, form triangles, representing Unity, Holiness, God-
head.¹
In the center of the three triangular Sphiroth that are
at the head of the whole series
2
there is a
point forming the Hebrew letter yod; and these spheres
are surrounded by the inscription—
הקב'ה בורא ומושל : אחד יחיד ומיוחד :היה : הוה : ויהיה : משלש בשלש קדושות
: קדוש . קדוש . קדוש
"The Holy One blessed be He, Creator and Ruler.
One, sole in Unity. Who was, is, and will be; thrice
sanctified with three sanctifications.
Holy."
Behind these three Sphiroth
Holy, Holy,
three large
circles, No. 3, are traced, which we intend to designate
three elements us, fire, , water, and m, air, recognized
¹ The cabbalistic Sphiroth are placed in such a manner that each of them
is above the planetary circle. According to Pythagoras, the universe is
one grand whole, composed of ten spheres, that move in cadence.— Vide
TIMEUS of Locris, and several other learned men.
2 Most of the cabbalists and other philosophers give us mystical explana-
tions respecting the point which is the origin of the Hebrew letter yod.
But for the sake of greater facility we will limit our quotation to the book
hon 3пp" (Vayakhel Moshe), with an extract of the commentary thereon.
פ''א, אדם דאצילית סליק אתערותא מתתאי לעילא כמה דאתמר למעני אעשה
§ 1. The Adam of emanation ascended by impulsion from below to on
high; as it is said in Scripture-"Because of me I do it."
פ"ב ומגו סליקו דא בהרמנותא דמלכא אתגלף נקודא חדא טמירא
§ 2. Through this ascension there was traced, by permission of the king,
one single mysterious point.
פ"ג ואיהו תלת אתה סתר ותרין משכתיך דילהון אינין תרין אלפין שנין דאורייתא
§ 3. This point forms three, by means of the mysterious no (a word,
the letters of which form the initials of the three words, end, middle, be-
ginning) and the two lines that join them, are the 2,000 years of the law;
for the law existed 2,000 years before creation.
פ"ד ואילון תלת איכון תשע אתה סתר ומגו דא נפיק ציורא דקיקא לעלמא
עילאי וכו'
§ 4. And these three points, by means of the no, form nine, whenco
goes forth a subtle image for the superior world.
WORSHIP OF THE HEBREWS.
15
as such by the ancients. (Vide the article "On the
three mothers, fire, water, air," in the book Yetzirah.)
Below these are traced the seven planetary Sphiroth,
No. 4, with their names and those of their angels.
SATURN
Signs.
Ђ
JUPITER
26
MARS
Ô
SUN
VENUS
MERCURY
MOON
୪
to to
Names.
Angels.
מי כאל
שבתי
ברכי אל
צדק
גברי אל
מאדים
רפ אל
חמה
צרקר אל
נוגה
הסדי אל
כוכב
על אל
לבנה
At the top are to be seen the twelve signs of the
zodiac.
In order that these indications may bear fruit, and
likewise to save time, we have endeavored to abridge
them by designating them as numerical quantities.
Three Intellectual Sphiroth.
Three Elements, F. W. A.
Seven Sphiroth of Attri-
butes.
Seven planets, as above enu-
merated
со
·
•
•
ורוח .
שלשה ספירין שכליים : כתר
חכמה . בינה
שלש אמות אמש : אש . מים
שבע ספירין מדות : חסד. גבורה
תפארת. נצח . הוד . יסוד
מלכות .
צדק
שבע כוכבים : שבתי
מאדים. חמה . כוגה . כוכב
לבנד
10
Extract from the Commentary.—Before creation the 78 infinite spacɩ
formed one point. This point consisted of three parts: beginning, middle.
and end, which represent thought or idea, will, and action. These three
parts drawn in the following figure : (the Hebrew vowel 3 segol), and.
united by two lines, form the letter god.
16
ORIGIN OF THE RITES AND
LIBRA
SCORPIO
Twelve Signs of the Zodiac.
W
ARIES
E
SAGITTARIUS ↑
CAPRICORNUS 13
AQUARIUS
PISCES
MW
MW
*
מאזנים
TAURUS | עקרב
קשת
GEMINI
גדי
LEO | דלי
דגים
CANCER
69 H x 3
ရာ
π
VIRGO
me
טלה
שור
תאומים
סרטן
אריה
בתולה
Thus we obtain 3, 7, and 12, which together form 22,
representing the letters of the Hebrew alphabet.
To this we adjoin some quantities bearing on the gen-
eral formation.
God.
1
The Cabbalistic Worlds.
Emanation, Creation,
4
Formation, Operation,
The Cardinal Points.
דף אחד
אצילות . בריאה
יצירה . עשיה
4{ East, West, North, and South,
17.11.0.12 }4
This is the ancient and sacred source which a people
prides itself on adhering to, after twenty centuries of
misfortune; a source, mighty, because from it have
sprung forth, as we have already stated, the numerous
ascetic transformations which, after the great catastro-
phe, have acquired mastership and dominion over the
world. Let us, then, acknowledge that the numbers
which we have designated are of a most important char-
acter.
Before we proceed to the investigation of observances,
it appears to us useful, necessary, and even indispensable,
that we should tell our readers that the ancient sages
were of opinion that the heavens are the part of the
WORSHIP OF THE HEBREWS.
17
universe which impart their influence and bestow their
blessings on the terrestrial creation. Those sages com-
pared these two portions of the great whole to male and
female.' It is evident that in establishing this com-
parison they were led thereto by the perfect harmony
that exists in this twofold world. In a subsequent por-
tion of our explication we shall return to this subject.
At present we would only ask, "Who is there that can
doubt of or deny this harmony? When the earth pro-
duces do not the heavens reflect those salutary rays, the
beneficent action of which causes the teeming forth of
millions of means for the preservation of existence?"
Lower down we have traced (No. 1.), between heaven
and earth, Hebrew characters in their primitive form-
that is to say, by the union of stars. (Vide Celestial
Letters, by Cornelius Agripa, vol. III., chap. xxx., de
Occulta Philos.; and also History of the Origin of Lan-
guages, by Claude.) The principal purpose of this no-
menclature is to call attention to the fact that the letter
yod has the same form as the three Sphiroth: n, kether,
crown;, chockmah, wisdom; , beenah, under-
standing.
The combining of any and every three Sphiroth pro-
duces the same configuration. In the exterior semi-
circle, at the top of the engraving, we repeat the same
alphabet compared with the actual or square characters.
And now that we have spoken of the celestial world
we ought perhaps to offer an explanation concerning the
terrestrial world. But this we reserve for another oc-
'The Greeks so fully understood the certainty of this fact that they desig-
nated it, figuratively, as the espousal of heaven and earth: the heavens
they call Ouranus, and the earth Geä.
18
ORIGIN OF THE RITES AND
casion, as such an explication, applied likewise to other
details, will serve as, and furnish, a key to quite a num-
ber of other matters. Our readers will therefore know
how to appreciate our motives.
On the engraving we behold the terrestrial globe
bursting forth from the midst of clouds, and receiving
luminous emanations from the MOST HIGH-emanations
which we owe to his thrice-holy attribute, kether,
пn chockmah, and beenah; and to the seven at-
tributes Sphiroth; on chesed, mercy; geboorah,
power: nsan tiph-ereth, beauty; netzach, eternity;
Thaud, majesty; yesod, foundation, and
malkuth, sovereignty or kingdom. Thus takes place
the influence of the three elements, N esh, fire,
mayim, water, ruach, air, and that of the seven
planets known to the ancients. According to the book
Yetsirah, these same influences are active within us.
Further on we shall speak of this more fully.
CHAPTER III.
Of the Harmony between the Celestial World and the Terrestrial
World.-Of the Letter "Yod" joined to the Verb “to be.”.
The name of God in a Mystical Triangle.
No voice has ever been raised to deny the fact that
an atmospheric harmony exists between the earth and
its inhabitants. At various periods, but too frequently
occurring, catastrophes, caused by sudden revulsions in
the atmospheric regions, have spread terror and desola-
tion over the earth; and the same elements, likewise
confer on man the three phases in his existence, birth,
life, and death.
WORSHIP OF THE HEBREWS.
19
า
י
Thence we might perhaps conclude that this treble
idea has been the necessary source of that treble power;
that thrice holy threefoldness, which reveals itself with
all nations. Thus by our fathers this threefoldness was
represented by the letter yod. (Vide Cornelius Agripæ,
de Occulta Philos, vol. II., chap. iv., de unitate et ejus
scala yod nomen unica simplicissima litera expressum
divine.) And this is not surprising when we recall to
mind that we have already stated this point concealed
within itself the three primitive points, inasmuch as it is
a universal doctrine that these words, I have been, I am,
I shall be, words expressed in Hebrew by ma min,
designate the absolute first cause. Thence, it follows
that when we wish to express the idea of God by the
addition of the letter yod prefixed to the verb hovah,
I am, the name Je-hovah becomes formed, the meaning
of which word is "yod exists;" and thus this letter"
yod represents the idea of God. It is by this mode of
forming the designation of the divine power that God,
speaking to Moses (Exodus iii. 12), and with the inten-
tion of making himself known, uses the verb which de-
notes existence at a future time, heyeh, shall be;
add to this verb the prefixed letter saleph, which in the
Eastern language signifies the first person singular, fu-
ture tense, and we shall have formed the word by which
God used to make himself known to Moses, aheyeh,
I shall be. It is by means of the same analogy that we
find a sign giving an appelative to God. It is the word
"*¯* adonai, Lord. The root of this word is x adon,
Lord; but we add the letter "yod to signify "the Lord
God." The certainty of this view has chiefly led to the
construction which we have adopted in the engraving,
7
20
ORIGIN OF THE RITES AND
when we distinguish the yod by its size and separation
from the word No. 5.
As God is the necessary first cause of all that exists,
it is clear that all our actions should tend toward Him
in the same manner as all the heavenly bodies tend to
ward the center of their revolution; and in space the
infinite number of these revolutions all tend toward one
common center. This circumstance it is which has led
some philosophers to declare that God, the first cause, is
the central point of all centers. Therefore man should
unceasingly tend toward God, for without Him there is
a confusion in the elements, the consequence of which is
destruction, ruin of all harmony; whereas with Him
every thing remains orderly and participates in His
bounties. The ancient sages were, all of them, fully
convinced of these great and important truths.
This is the reason why we stated that the letter yod
is the emblem of God; His treble holiness is inclosed
in a mystical triangle. It is within this triangle like-
wise that the Cabbalists reveal to us His attributes and
His mysteries. For instance, if we place the name of
God, composed of four letters, in the shape of a triangle,
we obtain this figure:
Numeral value 10
ATTI

72 Vide Agripa.
And thus we arrive at the great name of God. This,
consequently, is the mode by which the Cabbalists ex-
Libit to us the appelation of God.
WORSHIP OF THE HEBREWS.
21
We do not wish to tire our readers by setting before
them all that the Cabbalists have stated on this subject,
but will confine ourselves solely to the making use of
the above number 72, briefly to say a few words con-
cerning the great name of God. It is the won D, Shem
Hamphorosh.
CHAPTER IV.
Analysis of the Great Name of God, composed of Seventy-two
Words.
THE great name of the Supreme Being is composed of
seventy-two words, and each word is composed of three
signs. Thence is derived the knowledge of seventy-two
attributes of God, and of seventy-two angels who sur-
round his throne.
According to the testimony of the book Zohar, this
was the ladder composed of seventy-two steps that Jacob
saw in his dream; and these also are the angels whom the
patriarch saw ascending and descending. It cannot be
denied that in his dream he must have begun to look at
the ladder by that part thereof which was nearest to his
eye-that is, the lower part or bottom. And this is
the true interpretation of the text in Genesis xxviii. 12,
The angels first went up and then went עולים וא"כ יורדים
down again. It is by means of this ladder that the
influences of the great Being communicate his com-
mandments to the various creatures that are spread
over the earth.
It appears that this number was highly esteemed by
Moses, when he appointed seventy elders, who, together-
22
ORIGIN OF THE RITES AND
?
with his brother Aaron and himself, formed the number
seventy-two.
Our readers will please to take notice that Sacred Scrip-
tures on this subject comprehend a secret and hidden
sense, from which the name of the Supreme Being is de-
duced by the Cabbalists. In a like manner the names of
the seventy-two angels are derived from three mystical
verses, the nineteenth, twentieth, and twenty-first, in the
fourteenth chapter of Exodus, each of which three verses,
in the Hebrew text, is formed by seventy-two letters.
The first sentence of verse nineteen begins with the word
vayisa, of verse twenty with ", vayabo, and of verse
twenty-one, with o vayet. The manner of extracting
the seventy-two names from these three is as follows:
Write each of these three verses separately in three dis-
tinct lines, each of seventy-two letters; then take the
first letter of the nineteenth verse, the last letter of the
twentieth verse, and the first letter of the twenty-first,
and these three letters will designate the attribute; and
by continuing this process until all the letters are ab-
sorbed, you obtain seventy-two attributes. If to each
of these we append one of the divine appelatives —,
yah, or 3x, el, we have the seventy-two angelic names,
composed of three syllables, each of which contains
the name of God. In support of the above, we quote
the verse of Scripture, "My angel shall go before thee."
(Exodus xxiii. 23.)
Several other mystical names are formed by the same
mode of construction, but the full enumeration of which
would only become wearisome to the reader, though we
reserve to ourselves the resuming of this subject by a
few words at a more suitable opportunity. Nevertheless
WORSHIP OF THE HEBREWS.
23
we must here add, that the three elements are concealed
in the three verses which we have quoted. To explain
this, we begin by quoting verses twenty-one and twenty-
two of the thirteenth chapter of Exodus, where the text
has-
.21 ויי הלך לפניהם יומם בעמוד ענן לנחותם הדרך : ולילה בעמוד אש להאיר
להם ללכת יומם ולילה.
21. "And the Lord went before them by day in a
pillar of a cloud to lead them the way: and by night
in a pillar of fire to give them light to march onward
day and night."
.22 לא ימיש עמוד הענן יומם ועמוד האש לילה לפני העם :
22. "The pillar of the cloud departed not by day,
nor the pillar of fire by night from before the people.”
These two pillars are placed on the engraving, at the
side of the Shem Hamphorosh. (Vide note, page 83.)
In these two verses we see that two elements are
designated. Let us next examine the verses nineteen,
twenty, and twenty-one of the fourteenth chapter; they
state-
.19 ויסע מלאך האלהים ההלך לפני מחנה ישראל וילך מאחריהם ויסע עמוד
הענן מפניהם ויעמד מאחריהם :
19. "And the angel of God that went before the
camp of Israel (i. e., the pillar of fire) removed and
went behind them: and the pillar of the cloud went from
before them, and stood behind them."
.20 ויבא בין מחנה מצרים ובין מחנה ישראל ויהי הענן והחשך ויאר את הלילה
ולא קרב זה אל זה כל הלילה :
20. “And it came between the camp of the Egyp-
tians and the camp of Israel: and it was a cloud and
darkness, but it lighted up (illuminated) the night, and
the one came not near the other all the night."
24
ORIGIN OF THE RITES AND
.21 ויט משה את ידו על הים ויולך יי את הים ברוח קדים עזה כל הלילה וישם
את הים לחרבה ויבקעו המים :
21. "And Moses stretched forth his hand over the
sea, and the Lord caused the sea to go back by a strong
east wind all that night, and dried up the sea, and the
waters were cloven" (burst in two).
From verse twenty-one, chapter thirteen, we learn
that the Lord guided his people by means of two ele-
ments: FIRE, which formed and was contained in the
pillar of fire; and WATER, in the pillar of the cloud, be-
cause water, dilated by caloric (heat) turns into an aeri-
form fluid, furnishing that which we call clouds. It is
also quite clear that the angel spoken of in verse nine-
teen, chapter fourteen, who "went before the camp of
Israel," was none other than the element (pillar) of fire
which took post behind the people of God while the
element of water (the pillar of the cloud) marched in
front. Moses next stretches forth his hand over the
sea, and the Supreme Being gives his commands to the
third element (air, the wind) to co-operate with fire and
water. Victory could not be doubtful, the three ele-
ments, FIRE, WATER, and AIR (in the shape of wind) lend-
ing their aid.
=
It is sufficiently evident that the elements are the
promoters of every phenomenon that takes place in the
world. When we designate them as promoters, our mean-
ing is, they are contingent causes, the accidental exist-
ence of which is dependent on one necessary or absolute
cause. Now the attribute of absolute, necessary-the
infinite-appertains to God alone, consequently
God is the Supreme cause that sets in motion all the
means necessary for the existence of the universe. But
WORSHIP OF THE HEBREWS.
25
as God acts thus as an infinite Being he must and does
prevent any and every disorder among the agents of his
immutability, as are the revolutions of the earth and of
the planets, and the elements that act directly on our
globe. Accordingly there is concord, harmony, general
and perfect, in all things that contribute toward our
existence; and thence, in the life of man, it is discord,
non-harmony, in any of these contingent causes, that
destroys existence. (Vide end of book Yetsirah.)
CHAPTER V.
Explication of Four Semicircles that are Underneath the Tran-
script, from the Book Yetsirah.
We have inclosed the engraving within a transcript
of the book Yetsirah, on every side except at the bot-
tom. We have not deemed it right to add any com-
ments, in order not to introduce into it any doctrines of
our own; but we have deemed it right to dwell on the
most important topics, and therefore we have introduced
four semicircles at the top of the engraving. The largest
of these, which incloses the other three, contains twenty-
two Hebrew letters, celestial as well as original, formed
by stars, and accompanied by the usual square charac-
ters.
The second semicircle contains the celestial phenom-
ena-the elements, the planets, and the twelve signs of
the zodiac.
The third retraces for us the seasons and their acci-
dents.
The fourth and last, those parts of the human body.
2
26
ORIGIN OF THE RITES AND
that are in relation and harmony with the celestial phe-
nomena.
These four circles are so distributed as to form three
general divisions.
FIRST DIVISION.
ט
The first division comprises every thing that has a
reference to the number "three." For instance, the first
circle, which is marked by an asterisk, numbered one,
represents the three letters, saleph, mem, and sheen.
These three letters are intended to serve as an indication
representing the three elements, FIRE, WATER, and AIR,
which are to be found on the second circle (II.), with
their Hebrew names and cabbalistic characters. These
three elements are the cause of heat, of cold, and of the
producing those accidents which form the subject of the
third circle (III.)
The human body unfolds to us the same phenomena:
thus, the head is produced by the igneous principle, the
womb by the aqueous principle, and the trunk (frame of
the body) is the medium product of both these potencies.
SECOND DIVISION.
This division has a reference to the number "seven."
The first circle (I.) presents the seven letters of the
alphabet that receive the point called Dagesh, and are
doubled thereby; the letters beth, ± gimmel, ▾ daleth,
→ caph, peh, resh, ♫ thau.
ໆ
The second circle (II.) presents the seven planets;
these are connected with the seven days of the week,
which we find in the third circle (III.), whilst in the
fourth (IV.) we meet with the seven apertures of the
human head: two eyes, two ears, two nostrils, and the
WORSHIP OF THE HEBREWS.
27
:
mouth, all of which are in relation with the potencies
of which we have already spoken.
THIRD DIVISION.
This division places before us all that which has a
reference to the number "twelve." The first circle (I.)
presents the twelve simple letters pon; these in-
dicate to us the twelve signs of the zodiac, which we
find in the second circle (II.), with their cabbalistic
characters and also with their names in Hebrew.
טלה שור תאומים סרטן אריה בתולה מאזנים עקרב קשת גדי דלי דגים :
The third circle (III.) contained the names, in Hebrew,
of the twelve months, &c., as-
ניסן אייר סיון תמוז אב אלול תשרי חשון כסלו טבת שבט אדר.
The fourth circle (IV.) acquaints us with the twelve
parts attached to the human body (trunk). Directly
beneath these are represented the objects that have a
reference to the divine worship in the temple of Jeru-
salem. In accordance with this arrangement, we see that
in the compartment below the number three are placed
the three elements respecting which we have already
offered several and repeated remarks. The two ad-
joining compartments are placed beneath the number
seven, and depict the various utensils appertaining to
the tabernacle and to the temple, as, for instance, th
seven-branched candlestick with the costume of the high-
priest and the like. Then come three compartments,
which contain those sacred articles that are placed un-
der the influence of the number twelve, as the twelve
show-bread, the bon pectoral with its twelve precious
28
ORIGIN OF THE RITES AND
stones, the brazen laver with its twelve heads. Along-
side of the twelve sons of Jacob we have placed the
two epaulets (shoulder ornaments) of the ephod, each of
which was formed by a Shoham stone, with the names
of six of the tribes (representing half the year) engraven
upon it.
And here we wish to give a notice to our readers.
From what we have hitherto stated it is evident that
the quantities, which we are entitled to designate as
radical, are everywhere encountered. Now, as to the
number twelve, we think we may aver that its primary
reference is to the twelve signs of the zodiac. But with
respect to the quantities three and seven, although, ac-
cording to the book Yetsirah, and as we have already
demonstrated on the engraving, these quantities prima-
rily refer to the three elements and to the seven planets;
yet as there might be some readers of opinion that these
quantities are emblems of the Cabbalistic Sphiroth, we
do not by any means wish to force upon them our own
ideas, which, whatever view we adopt, might appear
a paradox to those of a different opinion.
CHAPTER VI.
Explication concerning the Patriarchs, their Wives and Chil-
dren, and the comparing them to the Seasons.-The Influence
of the Celestial Globe on the Terrestrial Globe compared to
that of the male on the female.-Good and Evil Genii.-
Paradise and Hell.
BRIEFLY, in order to convey our idea respecting Judaic
antiquity, and to unfold to the public the plan which
has governed the constructing of our engraving, we are
WORSHIP OF THE HEBREWS.
29
about to enter into particulars respecting objects which
we have not yet explained.
,פחז כמים
At the head of the engraving we have placed the thir-
teen children of Jacob, who represent the twelve months
of the year. The blessing of their father Jacob confers
on them all the attributes that appertain to each month,
and therefore they may be considered as emblems of the
twelve signs of the zodiac. For instance, Reuben holds
the rank of Aquarius (m), because he was 1,
"unstable like water." Simeon and his brother Levi
became Gemini (II), 2, "fraternal with their
weapons of violence." Judah is Leo (),,
the
lion's whelp." We pass over the other sons of Jacob
in order the more speedily to reach his daughter
Dinah, who represents Virgo (), in the month
Elul. We allow ourselves this sketch of an approxi-
mation which receives full confirmation from history.
Is it not true that among the nations of antiquity the
names of illustrious personages were adapted to their re-
ligious system?
Further on in this explication we shall express our
own opinion on this subject. At present we limit our
remarks to the Patriarchs only.
The benevolence which Abraham evinced throughout
the whole of his life obtained for his name the high
honor and reward of being joined to the Sphira 100,
mercy, as Sacred Scripture has it, "mercy
unto Abraham."-(Micah vii. 20.) And as summer car-
ries with it the idea of goodness and of usefulness for all
creatures, Abraham is become the emblem of that sea-
son. As such a text in Scripture seems to point him out
to us-
30
ORIGIN OF THE RITES AND
והוא ישב פתח האהל כחם היום:
"And he was sitting at the entrance of his tent dur-
(Gen. xviii. 1.)
ing the heat of the day."
The next verse tells us
וישא עיניו וירא והנה שלשה אנשים נצבים עליו וכו:
"He raised his eyes and saw; lo! three men were
standing nigh him.”
These three men, who were they but the three ele-
ments? (Vide engraving, No. 7.)
It is for the purpose of carrying out this doctrine, and
also in order to explain the fourteenth verse of this
chapter, that we represent this patriarch seated before
his tent, around the vane of which the rays of the sun
are darting. This with respect to the first portion of
the chapter. With respect to the fourteenth verse we
represent one of the three men with his hand raised
toward the rays shining on the vane. According to the
text this man says―
שוב אשוב אליך כעת חיה :
"I will assuredly return to thee about this time next
year." (Verse 10.)
By which words he intends to appoint his return for
that time in the coming year, when the sun would be
in precisely the same spot as at that moment; this re-
turn of the sun on the horizon causing by its action and
influence a general quickening and revival of all that
during the winter had been torpid and struck with
death. This, according to our view, is the real mean-
ing of the words … no, caeth hhayah, rendered “about
this time next year," but the literal meaning of which
is, "about this time to be alive." The season alluded to
WORSHIP OF THE HEBREWS.
31
was consequently the vernal equinox. To this we may
add that the visit of the three men to Abraham took
place at passover time, which is indicated by the text,
Genesis xviii. 6-
וימהר אברהם האהלה אל שרה ויאמר מהרי שלש סאים קמח סלת לושי ועשי
עגות :
"Then Abraham hastened into the tent to Sarah, and
said: quickly prepare three measures of fine meal, knead
it, and bake cakes."
This shows that it was during the passover week; and
if this assertion should be deemed a paradox, we refer
to the Talmud for a confirmation of the fact which here
we advance and adopt. At a more suitable opportunity
we shall endeavor to prove that Moses only revived a
custom--that of passover-cakes-far more ancient than
his own times, but which during the long sojourn in
Egypt had become obsolete.
Abraham's tent-a summer residence-we have so
placed that it leans against a pillar which carries a
sphere, according to the system of Copernicus. At the
side we have placed a man leaning against a balus-
trade (No. 8), and holding a watering-can which he
uses to water the ground. Our purpose in this is to re-
present the emblem of man, compared to heaven, inas-
much as each of the two sheds its fecundating power upon
another object, and by so doing becomes the cause of life.
On the engraving there is a railing, with the gate
open, representing PARADISE. At the top there is a
gallery connecting the two sides with the roof of the
edifice, where an angel is stationed, who in both his
hands holds a scroll on which the following words are
inscribed-
32
ORIGIN OF THE RITES AND
vno the sun, or day,
seed, bo dew,
light, or heat, rp summer,
the good, pinn sweetness,
life.
זרע
Then there is a medal bearing the inscription,
good disposition-which is the name of that angel.
Now let us pass to the opposite side of the engraving.
There we behold Isaac, who is known to the Cabbalists
pay,
"the feared one of Isaac." (Genesis xxxi. 42, 53.) This
patriarch loved field sports, as may be seen from Gen.
xxvii. 3, 4, where he says to his son Esau-
פחד יצחק,pooper as Scripture has it גבורה by the Sphero
ועתה שא נא כליך תליך וקשתך וצא השדה וצודה לי צידה ועשה לי
מטעמים כאשר אהבת :
1
66
Now, therefore, take I pray thee thy weapons, thy
quiver and thy bow, go out to the field and hunt some
venison for me: and make me savoury meats, such as I
love."
From this we infer that it was winter, that seasor
being most favorable to the sports of the field. Accord
ingly, we have placed Isaac in a house-a dwelling
adapted to the season-as we had before done to Abra-
ham. (No. 9.)
The abode of Isaac leans against a pillar which carries
the terrestrial globe. At the side will be found a woman
and a child. The woman holds a basket with one hand
and with the other a sheaf, representing the productive
ness of the earth. The child represents the result of the
same potency in the human species. (No. 10.)
Near the pillar is a railing, with the gate open, repre-
senting HELL. At the top there is a gallery similar to
that on the opposite side, with an angel holding a scroll,
and there is also a medal. On the scroll we read-
WORSHIP OF THE HEBREWS.
33
the moon, o darkness,
winter,
ma death.
night,
cold,
bitterness,
barrenness, snow, evil,
On the medal, "evil disposition," the name of
that angel.
At the top of the engraving we have placed Jacob,
surrounded by his thirteen children, for which please to
consult our engraving No. 11.
Jacob, known to the Cabbalists under the name of
the Sphira non, beauty, is placed in two tents, beneath
which we read (Genesis xxv. 27)—
ויעקב איש תם יושב אהלים.
وو
"And Jacob was an upright man, abiding in tents.'
The true sense of this text, taken word by word,
signifies that Jacob, a man of integrity, was an inhab-
itant of tents. The word on tamm, "upright" or "en-
tire," denotes that Jacob represents the two halves of
the year, or the whole year, whereas Abraham and
Isaac, respectively and each of them, represent only
one half.
Therefore Jacob dwells in two tents, one
for summer and one for winter. When we apply
this mode of explication to the children of this pa-
triarch, whom we take to be the symbol of the whole
year, we find that they are to be considered as the
months of the year. The incontestible proof of this
fact we derive from Jacob's blessing, in the forty-ninth
chapter of Genesis. There each one of these children
receives attributes which in the zodiacal series distin-
guish all the signs, taken one by one. Should the ob-
jection be raised that the children of Jacob number
thirteen, we meet it by saying that this fact most strongly
supports our views. Let us conclude this part of our
2*
34
ORIGIN OF THE RITES AND
subject by this strong confirmation of our theory: when
Jacob apportions attributes and characters to all his chil-
dren, he gives one blessing only to Simeon and Levi,
whom he gratifies with the designations brothers.
Thus he traces out to them the duty of always remaining
united, as is the case with the Gemini, twins in the zodiac.
On the two upper sides, and in front, we have placed
four compartments, within which are the four wives of
the patriarchs, Sarah, pan Rebeccah, 3 Rachel,
and Leah, respectively representing the four seasons,
summer, winter, spring, and autumn.
CHAPTER VII.
Explication of the Two Rosettes-the one relating to the Ter
Commandments, the other to the Benediction of the Cohanim.
FURTHER, the engraving presents two circles within
rosettes. The one to the right contains Moses' two
tablets with the ten commandments. This rosette is
encompassed by ten other circles, representing the ten
cabbalistic Sphiroth, of which we have already spoken.
In these ten circles we must first distinguish the three es-
sential Sphiroth п, m, n, kether, chockmah, beenah,
that more directly indicate the Deity, and then the seven
cabbalistic attributes-1, 2, 3, 4, 5, 6, 7.
Mark here that the ten commandments offer a similar
distinction. Three of them are imperative, the other
seven are prohibitive.
The first of the three imperative commandments
affirms-
אנכי יי אלהיך :
"I am the Lord thy God."
WORSHIP OF THE HEBREWS.
35
The second-
זכור את יום השבת לקדשו :
"Remember the Sabbath day to keep it holy."
And the third-
•
כבד את אביך ואת אמך
"Honor thy father and mother."
While the other seven negate and forbid the doing of
any thing that implies contradiction to, and conflict
against, the well-being of the great whole.
In consideration of these facts we have placed in the
same line of value the ten commandments and the ten
Sphiroth. The circumference of this rosette is enlarged
on one side by an unrolled papyrus scroll representing
the Torah (law of Moses), and on the other by a pair of
scales, with a sword, the symbol of justice.
We next proceed to the rosette on the left. The cen-
ter represents two hands held up in a symbolical posi-
tion. They are intended to convey the idea of the high-
priest pronouncing the benediction over the people of
Israel, according to the command of God (Numbers vi.
22, 23), in the following expressions—
וידבר וי אל - משה לאמר :
22. "The Lord spoke unto Moses saying."
דבר אל - אהרן ואל - בניו לאמר כה תברכו את-בני ישראל אמור להם:
23. "Speak unto Aaron and his sons saying: Thus
shall ye bless the children of Israel. Say unto them"-
The officiating priest raises his ten fingers so that the
two thumbs and the two middle fingers, respectively
joined to each other, form a triangle, the figure emblem-
atic of the correspondence of the Hebrew yod, with the
celestial yod. His hands are lifted up and held before
36
ORIGIN OF THE RITES AND
his face in such a manner that with one of his eyes be-
tween the triangle formed by his fingers he may see the
congregation before him. It is in imitation of this model
that painters delineate Providence in the shape of a
triangle with an eye in the middle. We must further
notice that in holding up his fingers the priest separates
the middle from the ring finger of each hand, as may
be seen on our engraving. Doing this, each hand forms.
three distinct openings or divisions, indicating the three
first Sphiroth, and in this posture he pronounces the
benediction, perpetuated even to our days by the
ministry of the Cohanim (Aaronide priests.) The
benediction itself consists of three parts that doubtless
stand in relation to the three periods of human life—
infancy, virility, and decrepitude.
Infancy, as its faculties are not yet fully developed,
stands in need of guardianship and protection. There-
fore the high priest says—
3 49 2 by I
1 יברכך . 2 יי. 3 וישמרך :
"May the Lord bless thee and guard thee."
But the character soon changes. Man, in the full
possession of all his faculties, is capable of using all his
perceptive powers, but he needs the mercy and grace of
God. Accordingly the high-priest says to him—
66
419
1 יאר . 2 ו . 3 פניו . 4 אליך . 5 וידוכך :
May the Lord cause his countenance to shine upon
thee and be gracious unto thee."
The man in the decline of life, divested of the pas-
sions that have led his youth astray, is most capable of
giving himself up to the contemplation of eternal truths.
But to do this he needs peace morally and physically.
WORSHIP OF THE HEBREWS.
37
Therefore the high-priest utters the following seven
words-
1 ישא. 2 י . 3 פניו. 4 אליך. 5 וישם . 6 לך. 7 שלום :
"May the Lord turn his countenance towards thee
and grant thee peace."
These two joined hands are surrounded by ten circles
in which we find the nomenclature of the ten angelic
classes that are the messengers of God. It is most likely
that the high-priest, in holding forth his ten fingers to
the people, intended to present an emblem of these ten
powers.
CHAPTER VIII.
Explication of the Day of Rest, from the Beginning of Creation.
-Of its fulfilling. Of the Sabbath of Sabbaths, or Great
day of Forgiveness (Atonement.)
We are now about to give that explication of some
religious observances which we promised at the outset.
Our aim, in the first instance, is to direct attention to
the most remarkable of the days, which, throughout the
year, are consecrated to the religious worship of the
Hebrews.
The Israelite has six festivals or extraordinary cele-
brations in each year. Three of them are named n
Shebouoth, Pentecost, and mo
Pesach, Passover,
Succoth, Tabernacles. These are consecrated to nature
in the revolution of the seasons. The other three are
no Sabbath, day of rest, ¬ Rosh Hashanah, New
Year, and Yom Kippoor, day of forgiveness
(atonement). These are consecrated to repose, and have
38
ORIGIN OF THE RITES AND
a reference to the creation of the world, and to the exist-
ence of man in particular. Let us begin with creation.
(Vide on the engraving the globe emerging from the
clouds.)
Some of our readers, on examining the plan and con-
struction of our engraving, may perhaps feel astonished
at the place we have assigned to the terrestrial globe,
but our object was by no means to limit their attention
to the outward lineaments of our plan. In sketching
and placing the earth our chief aim was to render mani-
fest the source of that festival which all nations have
consecrated to the renewal of the year; an observance,
ancient, and holy, perpetuated from the remotest days
of antiquity unto our own times. We desire, above all
things, to convince our readers, and therefore we submit.
the following extract from the book Raziel, a much-
valued cabbalistic work, which clearly explains the
motives for this observance-
איתי בספר רזיאל בזה הלשון : כתיב אצל חורבן בתים, וחורבן הבית ראיתי את
הארץ והנה תוהו ובהו ואל השמים ואין אורם כן בתחילת העולם והארץ היתה
תוהו ובהו וחושך . תוהו פירש רקכית מכל טוב מקום שממה שאין בו מכל טוב. כן
והארץ היתה תוהו מכל צרכי העולם : ובהו בלי בכיינים לכן ויתחבא אדם ואשתו
בתוך עץ הגן כי אין בית בעולם : ודושך זהו העבים כמו חשכת מים עבי שחקים.
וקרא לעבים חשך שמונע אור ומחשיך המראה. אבל ממש שך לא היה. איני אומר
חשך כי א באור שהיה קודם והחשיך ועדיין לא נברא אור בעולם. ומה שאמר וחשך
על פני תהום. העבים חשכת מים ששרויין אצל המים. ועוד העולם מתחלת היה
חשך שיש בו ממש כעניין ממש חשך היה כמה אלפים רבבות : שאין ראש : כך
עולמו עומד והק' בה בעולמות אחרות שיש לו עין לא ראתה אלהים זולתך :
"In the book Raziel we read, Concerning the destruc-
tion of the two temples we find it stated (Jeremiah iv.
23): 'I looked at the earth and lo! it was void and shape-
less and towards the heavens, but they had no light.'"
So it was at the beginning of creation when the earth
66
.void, shapeless, and dark * תוהו ובהו וחושך Was
The
WORSHIP OF THE HEBREWS.
39
meaning of tohu, "void," is empty and destitute of
every thing useful-desolate, with nothing good in it.
So the earth was destitute of every thing the world
stands in need of. bohu, "shapeless," means there
was no structure of any kind; therefore "Adam and his
wife hid themselves among the trees of the garden" as
there was no house or building on all the earth.
חשכת מים עבי שחקים
Ve-chosheok," and darkness" means the thick clouds, as
o'pnʊ "zy D'a nbwn "dark waters, thick clouds of the skies."
(Psalm xviii.12.) Sacred Scripture designates the thick
clouds as "darkness" because they intercept the light
and prevent one's seeing-for absolute darkness there
was not. The expression "darkness" is used only
in reference to the primitive universal light, which, be-
ing intercepted, was obscured, for "light" was not yet
created on the earth.
וחשך על And when the text has
""
“and darkness was on the surface of the deep,'
the meaning is, that the clouds-which are the con-
densed and obscured vaporization of the waters—rested
over the deep waters. Moreover, the earth in this state
of palpable darkness, from the beginning, continued
thousands and tens of thousands of years without any N
rosh, "head ;" and in this state the world existed--the
Holy One (blessed be He) being occupied with other
worlds that belong to Him, which "no eye hath seen but.
thou alone, O God. He that understandeth will com-
prehend. Satis."
ראש
The book Yetsirah, Section XV., says, The (divine)
intelligence is called "constituent;" and this appelation
is given because that intelligence constituted creation
itself in the pure vapors. And philosophers maintain
that these vapors are the "clouds" spoken of in Scrip-
40
ORIGIN OF THE RITES AND
ture. "The cloud is the garment" of creation. (Job
xxxviii. 9.)
.ראש השנה
""
. In carrying out the explication which we
`have undertaken, we find that Moses, in his history of
creation, wishing to let us know the primitive condition
of things, states that "the Spirit of God moved upon the
face of the waters." (Vide book Raziel.) According
to that book, and to many other cabbalistical commen-
tators, the words Rouach, "spirit," and x Elohim,
"God,” and which are generally rendered "divine spirit,
signify at once spirit, word, and sound. If we may be
permitted to indulge in probabilities, we would say that
on this festival ( Rosh Hashanah, New Year),
intended to recall the beginning of the world, we solem-
nize the rite of "sounding the cornet," and this is done
in commemoration of that "sound which moved upon
the face of the waters." But as this "probability" is
merely a conjecture of our own, unsupported by any
authority, we will not dwell upon it, but continue our
subject.
There is a second rite observed on that day, that of
going to pray at the banks of a river, brook, or pond of
any kind, provided it contain fish. This observance,
called on tashlick, "to cast," appears to us to have a
purpose more certain than the above conjecture: and
that is, to thank the Eternal for that He has vouchsafed
to cause the division of the elements, and especially that
of the earth (land) from the water, without which sepa-
ration this terrestrial globe would not be fit for the
habitation of man. This rite, then, is one of thanks-
giving, for that the Lord has been pleased to confine the
waters to the limit he had assigned to them. (Gen. i. 9.)
WORSHIP OF THE HEBREWS.
41
יום כפור
We will next proceed to another rite, which
is solemnized on another occasion.
Hitherto we have spoken of the creation of the world
without mentioning that of its inhabitants, a subject too
wéll known to call for any tedious details. We need
therefore only remark that man had no sooner come
forth from under the hands of the Creator than he ap-
plied the exercise of his faculties to break the law given
to him by his Maker. Adam fell under the influence
of a seduction, of which Eve rendered herself the in-
voluntary instrument. Cain became the murderer of
his brother, and from that time on there has existed on
the earth an inexhaustible source of crime. There would
have been an end to creation if divine mercy had not
deigned to hearken to the prayers that were offered by
Cain, in the name, as it were, of his guilty posterity. In
commemoration of this new act of grace God appointed
a day of thanksgiving to take place ten days after the
festival commemorative of creation—a sublime allegory
which indicates that the mercy of God has created
man anew, by granting him pardon for his transgres-
sions. And this festival takes place ten days after the
first, because the number 10 is formed by the 3 and 7,
of which we have so often spoken. We shall carry this
remark no further.
This festival-the great day of atonement-is, accord-
ing to divine command (Leviticus xxiii. 26 et seq.), to be
solemnized from sunset on the ninth till sunset on the
tenth day. (Engraving, No. 12.) The people consecrate
the interval by several acts of penitence, all required by
the law, and among which we find public confession.
The observance of this festival is so obligatory that the
42
ORIGIN OF THE RITES AND
עולם
Lord said to Moses, "This is unto you a statute for ever,
to your generations in all your settlements." npn:
3 0173 (Leviticus xxiii. 31.) So that, accord-
ing to the true intent and meaning of these words, the
commandment remains in force at all times and in all
places. In enlarging on this subject, it is possible that
we may be deemed tiresome, but this failing will in
some degree be compensated by greater clearness.
On our engraving we have depicted the emblems
of the three days of repose, which we have called
the primitive ones. The first day is connected with
the commencement of creation. The emblems of this
day are the prayers offered by the individuals leaning
against the gallery and the apparition of a cornet amidst
the clouds. (Vide engraving, No. 13.) The second
day of repose commemorates the completing of creation;
it is the seventh from the beginning. We have placed
the emblem of this day at No. 14, with a curtain, in
allusion to the complete cessation on that day of all oc-
cupations and business, public, commercial, or private.
We shall presently resume this subject.
According to the Cabbalists, the ten days that intervene
between the festival of creation and the day of atone-
ment, which is the tenth, bear reference to the ten Sphi-
roth. Let us briefly notice what is done on the eve of
the, and on the day of atonement itself.
From sunset on the ninth, believing Israelites are ab-
sorbed by solemn meditations, aided by prayers, which,
begun at sunset, continue during the whole of the tenth
day, and by fasting, the rigid character of which, by
mortifying the flesh, renders the spirit more free, in-
ward, and holy, than at any other time. They recall to
WORSHIP OF THE HEBREWS.
43
mind all the errors they may have committed, all the
sins of which they have been guilty. They dwell par-
ticularly on oaths sworn but not redeemed, on promises
not kept, on obligations broken, on vows not fulfilled;
and having enumerated them, they prepare for the so-
lemnity which is to cleanse them of all these transgres
sions. The next morning at sunrise they enter the place
of worship, all clothed in white, so that the purity and
simplicity of their garments seem to indicate the candor
and holiness which thenceforth is to dwell in the heart
of every one of them. Then they all join, with loud
voice, in a general confession of their misdeeds, repeat-
ing the ritual which formerly was used by the high-
priest in the temple of Jerusalem. To hear them, one
would suppose that the Eternal is actually No 30
,רחמים
יושב על כסא
D, "Seated on the throne of mercy," surrounded by
His celestial court-of which we have endeavored to
offer an emblem by the ten Sphiroth in the middle of
No. 12-and ready, at the sight of their grief and re-
pentance to grant them a free pardon. Accordingly
this day-because of its being altogether consecrated to
the regeneration of man-is called in Scripture now now,
Sabbath of Sabbaths, "rest of rest." And in fact when
man thus recovers a state of candor and of angelic
purity, he becomes the image of perfect calmness. This
repose we wish to express by the two curtains half-open,
which some may perhaps look upon as simply orna
mental.
Within the curtains are four steps, on which are
placed four individuals of different ages. The first an
infant, the second a youth, the third in the prime of
life, the fourth aged. These are emblems of the four
44
ORIGIN OF THE RITES AND
,מוסף
services of the day: , "morning prayers," ",
"noon,", "afternoon," and 3, "closing prayers."
Near them we have placed two chandeliers with lighted
tapers, emblem of the divine light, the vivifying prin-
ciple in man, in how bÊN 12, "The soul of man is the
candle of the Lord." (Prov. xx. 27.) Between the two
שם המפורש הנכבד emblems we have been describing stands
,the ineffable name of the Lord * והנורא יוצא מפי כהן גדול
glorious and awful as it was uttered by the mouth of the
high-priest;" and we remind our readers of what we
have said on this subject, because it was on the day of
atonement only that the high-priest uttered this ineffable
name within the "Holy of Holies."
CHAPTER IX.
The Ashes for Purification.—Passover.-Pentecost.—Taberna-
cles, with their Special Observances.
In another paragraph we have, as our readers doubt-
less noticed, said a few words respecting the gallery,
which forms the symmetrical connection between the
two globes and the summit of the monument. This
gallery is extended until it becomes a simple railing
alongside the feet of the sons of Jacob. As our inten-
tion in introducing this portion of our design into the
engraving was to elucidate mysteries of importance, we
trust our readers will permit us to dwell at some length
on a subject every way worthy of their attention.
The sun, by its annual motion, produces two prin-
cipal seasons, summer and winter. The period of the
year when these changes take place is called solstice.
WORSHIP OF THE HEBREWS.
45
From ancien history we learn that the Egyptians enter-
tained great veneration for that period. In the law of
God his people are likewise commanded to solemnize
the days when winter yields to summer, at the time of
the equinox. Thence, the theology of the Hebrews
divided the year in two halves, and the time of transi-
tion пo Pesach, "Passover," was to be celebrated as of
divine origin. Accordingly this transition was declared
entitled to their veneration-under the name of passover
-which word has the same meaning as "transition."
In order to convey this on our engraving, we have placed
above the grating on the one side the six winter months,
and have done the like on the other side for the six sum-
mer months.
We have more to say respecting the emblem which
indicates to us the "passing over" of winter into sum-
mer, and the sign of which is the "Ram" on his shield.
But in the first instance, we wish slightly to run over
the history as it is given in the law (Exodus xiii.), and to
carry out the narrative in chronological order, starting
from the day of the going forth from Egypt.
Moses, arriving at Mount Horeb, received the light
by means of the element of fire in the burning bush.
At this manifestation of the divine presence Moses re-
cognized the Supreme Being as the true God, especially
after he had asked by what name he was to announce
God to the Israelites, and had been answered (Exodus
iii. 14)—
"I am that I am."
אהיה אשר אהיה :
Note here, that God, in order to reveal His immateri-
ality, does not designate Himself by a substantive but
46
ORIGIN OF THE RITES AND
1
by a verb, which, according to its relative nature, can
only indicate "existence." Thus, God revealed that he
was not to be assimilated to any substance, but that by
man He could only be conceived under the idea of "ex
istence," "time," "eternity," or "time without begin
ning or end."
At this interview-if such a word may be applied to
the communing between a creature and an increate im-
material power-Moses received the charge to exact
from Pharaoh the liberation of the children of Israel.
Subsequently, God says to him (Exodus xii. 2)-
החדש הזה לכם ראש חדשים ראשון הוא לכם לחדשי השנה :
"This month shall be unto you the beginning of
months; it is for you the first of the months of the
year."
Sacred Scripture takes care to tell us which month
this is, when it declares (Exodus xiii. 4)—
היום אתם יצאים בחדש האביב :
"This day ye go forth in the month Abib."
The month Abib is that spring month which sees the
first fruit of the coming harvest-the ears of corn. Con-
sequently the Hebrew year was by divine command to
take its commencement under the influence of the
"Ram." God likewise commanded that on the tenth
day of that month each family was to take a lamb with-
out blemish-as it were a representative, on a small
scale, of the Ram-which was to be kept till the eve
of the fifteenth day. Then it was to be slaughtered and
roasted, while the blood was sprinkled on the two door--
posts and the lintel. The roast was then to be eaten
with unleavened bread-flour and water, only kneaded
WORSHIP OF THE HEBREWS.
47
and baked in thin cakes-and with bitter herbs. The
repast was to be a hurried one-like that of men await-
ing the instant summons to start on a journey-because
"passover of the Lord." (Exodus
xii. 11.) Then follows the perpetual institution of a
festival-
פסח הוא ליי it was the
והיה היום הזה לכם לזכרון וחגתם אתו חג לי'י לדרתיכם חקת עולם תחגהו:
"This day shall be unto you for a commemoration,
and you shall solemnize it as a festival to the Lord
throughout your generations. As a perpetual statute
shall ye solemnize it."
It is an eternal law (a priori and a posteriori). This
appears to us plainly indicated by the words 3 pm,
chookath olam, "a statute for ever." The same law
applies to the using of unleavened bread during seven
days.
This last observance still subsists, while instead of the
lamb a mutton-bone only is roasted and in order to
render these ceremonies more solemn, our ancient sages
have added the following accessories:
o
On the eve of the fifteenth of jo Nisan, the first
spring month of the year, in the evening and at full
moon, every Hebrew family sets out a table for the
evening repast, called Seder. (Vide engraving, No.
15.) Three unleavened cakes are put, one on the top
of the other, wrapped in napkins, and then the following
seven objects are prepared ready for the service of the
evening: 1., roast mutton-bone; 2. 3, a roasted
egg; 3. n, a horse-radish; 4., horse-radish leaves;
5., “mire," represented by a preserve made of
apples and almonds; 6. o, lettuce or parsley; 7. 3 ",
48
ORIGIN OF THE RITES AND
water and salt. To throw light on the ceremony a special
candle is placed on the table. Wine is likewise a need-
ful article. To every one of these seven objects certain
benedictions, hymns, or sentences are appropriated, to
explain the purpose for which they are introduced, and
the whole celebration terminates with thanksgiving to
the Lord.
Before proceeding any further we beg leave to offer a
few observations.
We daily behold a class of persons, enlightened but
not gifted with true light, who criticise the law of
Moses and the observances which that law has insti-
tuted. One of these in particular, the anniversary of
the going forth from Egypt, is to be set aside, because,
forsooth, the celebration of an event that took place
three thousand years ago ought, in reason, to make
room for other glorious occurrences of more recent date.
Moreover, they insist that it is disgraceful to Hebrews
not to solemnize anniversaries of those mighty events.
of which our own times have been so fertile. Similar
criticisms are directed against other observances, which,
however, we will not particularize. But we trust we
shall be able to prove that such criticisms are altogether
unjust, because these rites have another, a special motive,
founded on the correct observation of nature.
Before we enter definitely on this matter, in order
that the object of the festival of passover may be more
clearly understood, we are about to direct our attention
to some other facts that are the necessary preliminaries
thereto.
Several Sabbaths preceding the festival are distin-
guished by special observances, into the details of which
WORSHIP OF THE HEBREWS.
49
we do not intend to enter. We would only remark that
one of these Sabbaths, is designated as, "the sec-
tion of the heifer," because thereon is read that section
of the law (Numbers xix.) which directs that a red heifer
is to be slaughtered and burnt, and "the ashes"
of this heifer are to be applied in the manner in that
section indicated, to purify the people-a rite which at
present is represented by the recital of prayers. The
same rite we also find among the Egyptians, with this
difference, however, that instead of a red heifer, it was
the ox Apis that was slain; and this took place at the
same period of the year as among the Israelites.' Chris-
tians likewise, and at the same period, have retained this
solemnity, which they call "Ash-Wednesday." With
respect to them we do not intend in any way to examine
or enter into the motives that induced them to adopt
this dogma. But among all nations this ceremony was
solemnized toward the approach of summer. With us
the idea which led to its being instituted is so com-
pletely enveloped in obscurity that no one knows the
why and wherefore of the "red heifer." Notwithstand-
ing the difficulty of explaining a subject so very obscure,
it appears to us, however, that two motives led to the
institution of the ceremony-the one moral, the other
physical; moral, inasmuch as the ashes would remind
us that from "dust we were taken and to dust we must
return;" that therefore it behoves us incessantly, by
good deeds, to prepare ourselves to die well; physical,
inasmuch as the ashes would remind us that the sun
¹ Among them, however, the commemorative reading of the law, but
not the actual burning of the heifer, was annual.-TRANSLATOR.
3
50
ORIGIN OF THE RITES AND
rises on the horizon until our zenith, and that the earth,
under the influence of the coming summer, needs and
solicits the full attention of the cultivator. Thus, the
ashes remind us that thenceforth we must prepare.
Can that which we have just now stated be considered
as the reason for this self-same rite among Egyptians
and Christians? As to the first named, our answer is:
Yes! As to the last-named we cannot take upon our-
selves to affirm it.
We reach the season of spring: but let us not forget
that the winter which we leave behind us has been
stamped with every thing that can render life dull.
The earth ceases to produce, and becomes infecund, like
the, roasted egg. Rain drenches the earth, and
turns it into non, mire. (No. 5.) Under the action
of sleet and storm man's life becomes one of suffering
replete with, bitterness. (No. 4.) The earth though
stricken with sterility still supplies man with roots, as
, horse-radish. (No. 3.) Man's bread, or, is that
of affliction, and not fit' long to keep, as if made un-
leavened like the , passover-cake.
1 Our honored readers will please permit us to state our view respecting
"Aphicouman," an observance which we omitted to notice
when speaking of the paschal ceremonies.
אפיקו מף. the
The first meal on the passover evening, known by the name of Seder,
must be closed by the eating (which is obligatory) of a morsel of dry
passover-cake without any relish or admixture whatever. It is probable
that this observance is intended to commemorate the end of winter and
the departure of that poor and lean season.
The name Aphicouman is not given to any portion of that or any other.
meal except to that morsel of dry passover-cake, with which it is the
bounden duty of every Israelite, man, woman, or child, to close the paschal
repast. If we divide the Hebrew name into two unequal parts, we obtain
72-p, Aphicou man, "its source is the manna," which shows that the
intention is probably to remind Israelites of the manna on which their
WORSHIP OF THE HEBREWS.
51
,זרוע
This month is placed under the influence of the
"Ram." It is the period when this species of animals in-
crease, in token whereof we have the , roasted mut-
ton-bone. The sun announces the near approach of its
fertilizing power, by means of the herbs and plants be-
stowed upon us, tender and delicate like the dew that
produced them. Thence the , "parsley," and the
, water and salt, that find room on the paschal
table. The three cakes have a reference to the number
three, of which we have already spoken. As to the
napkins, the wine, the light, these objects have a refer-
ence to the elements. And as thus this paschal festival has
its foundation in nature, would it be right to change or
abrogate observances representing nature, while nature
itself has undergone no change, and will undergo none?
God has enjoined the festival of the passover not merely
to commemorate the "going forth from Egypt" but
also to restore to its pristine dignity, an observance com-
memorative of the immutable laws of nature. We will
quote one fact in support of our assertion. The Talmud
tells us that Abraham celebrated the festival of passover,
and that this observance existed before his time. Ac-
cordingly the law (Deut. xvi. 1-8) commands that Israel-
ites are to remember the month of Abib because their
being freed from the bondage of Egypt left them at
liberty to observe the festival of nature in that month.
Moreover, in Exodus (xii. 42), the law has the words,
"this is a night to be much observed to the Lord Eter-
nal;" and again, "this is the night of the Lord Eternal;"
fathers subsisted during forty years in the wilderness, and by means of
which they became independent of the seasons and their alternating pro-
ductiveness and sterility.
52
ORIGIN OF THE RITES AND
and by thus repeating the words "night of the LORD
ETERNAL," without any apparent cause, Scripture inti-
mates that from eternity (commencement of creation).
this night belongs to Him who is ETERNAL!
66
On the morrow of the paschal repast is the festival of
3,"dew;" the following seven days are kept holy, es-
pecially the first and last of them. From the night be-
tween the fifteenth and sixteenth of the month Nisan
commences a series of seven times seven days, or
nina seven Sabbaths (weeks), that is terminated on
the fiftieth day, by the Pentecost, which is distinguished
by an agricultural offering, while the day is consecrated
to absolute repose. (Levit. xxiii. 15.)
On the opposite side of the engraving, below the
winter-railing, we treat of the transition from summer
to winter, and of the autumnal equinox, which begins
under the influence of the zodiacal sign Libra.
During the productive season the Lord has richly
blessed us with his abundant bounties. The tiller of
the earth has seen his barns and his store-rooms turned
into granaries. This state of abundance we express on
our engraving by a "barn." (No. 16.)
(No. 16.) In order to
render our intention more apparent we have introduced
the sign Libra, escorted by the six summer months.
Within the barn there is an assortment of agricultural
and aratory implements: and as productions of the fer
tile season we have added sacks of flour and casks. The
festival of this autumnal equinox is not less graced than
the preceding vernal one. The law enjoins the observ-
ance, with equal splendor and solemnity, though in its
details it is quite different. And this is a matter of
course; for as the nature of the seasons has changed,
WORSHIP OF THE HEBREWS.
53
so likewise must the festival. The first bore the stamp
of affliction, of grief, and penury, whereas the second is
fraught with all the rich gifts of nature.
The law commands the celebration of this festival in
Levit. (xxiii. 39, et seq.), where the text has-
אך בחמשה עשר יום לחדש השביעי באספכם את תבואת הארץ תחגו את חג
רייר שבעת ימים וכו :
66
Verily, on the fifteenth day of the month, when ye
have gathered in the fruit of the land, ye shall keep a
festival unto the Lord seven days."
And in verse 42, it is further commanded-
בסכת תשבו שבעת ימים:
"Ye shall dwell in booths seven days."
It is customary that these booths should be roofed
with verdure and adorned with fruits, flowers, and what-
ever else the earth brought forth. All meals, without
exception, every kind of food, is to be eaten within these
booths. Cabbalists and other learned Israelites look
upon these seven days generally, and upon the repasts
partaken thereon, as on so many banquets. Each of
these seven is distinguished by a special salutation or
dedication, in the following order:
On the first day it is to Abraham as representing the
sphira, or chesed, "mercy," in company with Isaac, 75
prz, as п geboorah, "power;" Jacob as non tiph-
ereth, “beauty," and with them or Joseph, on Moses,
A Aaron, and David.
The second day the salutation is to Isaac as represent-
ing the sphira geboorah, and with him are the other
worthies above enumerated.
54
ORIGIN OF THE RITES AND
The third day we salute Jacob as representing the
sphira, non tiph-ereth, "beauty." (Vide engraving,
No. 17.)
The manner in which the salutation is performed is as
follows: the Israelite takes a glass of wine, pronounces
the usual prayer and benediction, and then offers the
salutation, the Hebrew formula of which we have in-
serted on the engraving No. 17.
This observance takes place in every man's private
house. But for the synagogue and the time of prayer
there is another observance, prescribed in the fortieth
verse of the chapter already quoted. In accordance to
the command there given, we take a bouquet, composed
of three kinds of plants, a palm branch, a bough of
myrtle, and one of willow of the brook. These three
plants are formed into one, bunch, by means of a
slight bandage of palm branch. Along with this bunch
is taken the fruit ns, ethrog, citron. With these in
our hands, we offer prayers and thanksgiving, during
which the word ND, hoshannah, "save now," is repeat-
ed, and, turning to the four cardinal points, east, south,
west, and north, the bouquet and fruit are first raised
toward heaven, and then lowered toward the ground.
It is now for us to establish, by proof, that this festival
altogether refers to nature. The o, booth, is covered
with plants and verdure to remind us that every six
months we become tillers of the ground, but that at this
season we desist from our labors and withdraw to our
firesides. The salutation has, perhaps, some reference
to the planets in recognition of their beneficent influ-
The bouquet, formed of three species, is certainly
the emblem of the three elements. The waving of the
ence.
1
WORSHIP OF THE HEBREWS.
55
palm branch represents the air, the myrtle is the emblem
of fire, and the willow of the brook (which must not be
gathered from any other place) clearly indicates the
water. The fruit ethrog signifies the earth, and the
waving the whole toward the four cardinal points has
reference to the wind, which acts upon the air and co-
operates in the work of increase. And in doing all this,
we offer thanksgiving to the Lord Eternal for that He
has brought us forth from Egypt that we may celebrate
the festival of nature. This is doubtless what Sacred
Scripture indicates, when, in the chapter of Leviticus
already quoted, verse forty-three, it declares-
*
בסכות הושבתי את בני ישראל. בהוציאי אותם מארץ מצרים:
“I caused the children of Israel to dwell in booths
when I brought them forth from the land of Egypt."
הושענא רבא
The seventh day of the festival is, even in a degree
exceeding those that precede it, consecrated to religious
observances. Its name is N, "the great Hosh-
annah," and the observances all take place in the syna-
gogue. Every Israelite must provide himself with a
bouquet, formed of five slight branches of willow, fresh
gathered from a brook, and from no other place. Pray-
ers of deep feeling and impressiveness are then pro-
nounced, in which the words ex fire and water are
frequently introduced. At the conclusion of the service
the leaves of these slight branches of willow are knocked
off. The vulgar opinion is, that as the leaves are struck
off the branch, he who goes through the ceremony divests
or strips himself of all his sins. We do not wish to upset
this opinion or belief, but will nevertheless ask leave to
offer some reflections. According to our view this knock-
56
ORIGIN OF THE RITES AND
ing off the leaves signifies that summer, having drawn
to an end, the trees will soon be stripped of their foliage.
The plants which adorn the grave (willows) tell us that
nature will be paralysed under the influence of winter,
and that the rigors of that season will cause many beings
to perish. The five branches are to remind us that our
five senses should be successfully exerted to overcome
the hostile inflictions of winter.
The eighth day, called
raw,
0, "the eighth pro-
longing the festival," is to be devoted to prayers and
supplications for rain during the coming dreary six
months.
CHAPTER X.
Explication of the Marriage Ceremony, the Canopy, and other
Observances thereunto appertaining.
THE noble institution of which we have been speaking
takes place, as we have already stated, at two fixed and
certain periods of the year, when the sun, rising high
over the horizon, causes that resurrection which the
earth undergoes. The celestial influences then deposit
germs of life within the entrails of this globe. The earth,
under the pressure of this active and intelligent potency,
conceives the fruit, and becomes impregnated therewith,
until, like the female, it restores its burden to nature.
This idea has induced us to introduce into the design
of our engraving another subject, the relation between
man and woman, in the state of matrimony, or that
alliance between the sexes which so ssrikingly reflects
the union between the celestial and the terrestrial worlds.
Our number 19 represents the marriage ceremony or
WORSHIP OF THE HEBREWS.
57
nuptial benediction; a happy ceremony, and which, un-
der the patronage of its inventor, love, is safe and
sheltered against all those objections and reproaches
that justly assail every other conjunction; while, on
the contrary, every one joyfully submits to the soft and
tender bonds in which the law of marriage binds its
votaries. But though opinions are unanimously in favor
of the ceremony, and confess that it is indispensable, we
nevertheless wish to explain the particulars that con-
stitute the nuptial rite among Israelites.
כפור
The man and the woman who have agreed to enter
into that holy and happy state should prepare them-
selves for the impending solemnity in the same manner
that they prepare for the ","day of atonement."
They stand in need of the mercy and blessing of the
Creator because the engagements they are about to enter
upon bind them for the whole remainder of their lives,
and impose on them the duty of working, on a small
scale, in the same manner that heaven and earth, those
large bodies which together form the universe, are
ever active. Harmony in their human union is as essen-
tial as that eternal, boundless, intelligent, and most
potent harmony that joins the terrestrial to the celestial
world; for like that conjunction their union is to be
productive of fruits, intelligent and sentient.
As this association of the two potencies of human
nature-potencies active in man, passive in woman-is
the direct consequence of the laws of nature, it (the as-
sociation) must possess in itself every thing that charac-
terizes the perfectability and wise foresight of a potency
which is one but also double, which is one but also three-
fold, which, moreover, is absolute, eternal, wise, and in-
3*
58
ORIGIN OF THE RITES AND
telligent. Man, and especially the married man, in order
fully and perfectly to exercise his faculties, ought to be
possessed of the proper potency of his five senses. It is in
the full conviction of that perfect potency that the two
individuals of different sexes, whom we designate human
beings, and who are united according to law, promise,
in the face of nature, to become one, so that the ten
senses which they possess be commingled into five senses,
identical yet distinct, and the harmony of which is to be
the image of that which existeth everlastingly.
The legislator has entered so fully into the important
character of this alliance between man and woman, that
he enjoins the two contracting parties strictly to abstain
from taking any food on their wedding-day until the
nuptial ceremony shall have been performed. Thus pre-
pared, they are placed under a canopy, which, among
Israelites, is never used for any other purpose but this
ceremony. Then the union is completed by means of
those offices of religion which the legislator has ap-
pointed. The officiating minister takes a goblet of wine
in his hand and says:
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath created the fruit of the vine.
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath sanctified us by his commandments,
and commanded us concerning forbidden consanguinities,
who hath prohibited unto us those who are espoused, but
hath made lawful unto us those that are married unto us,
by means of the canopy and of consecration. Blessed be
thou, O Lord, who doth sanctify his people Israel by
means of canopy and of consecration."
Bridegroom and bride then taste the wine, over which
WORSHIP OF THE HEBREWS.
59
the benediction has been pronounced. The ring is placed
on the finger of the wife by the husband, who says to
her:
"Behold! thou art consecrated unto me by this ring,
according to the law of Moses and of Israel."
After which the minister reads the marriage contract.
When this first portion of the ceremony is completed,
the second part is performed by another minister, who,
taking a goblet of wine in his hand, begins his office by
saying:
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath created the fruit of the vine.”
He then pronounces the following series, called the
:Seven benedictions שבע ברכות
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath created every thing for his own glory.
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath formed man.
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath formed man in his image, in the image
and likeness of his own similitude, and hath prepared for
him out of his own flesh, a structure to perpetuate (the
human race). Blessed be thou, O Lord, who hath formed
man.
"Rejoice; let rejoice and be glad the barren one,
when her children are gathered in the midst of her in
joy. Blessed be thou, O Lord, who causeth Zion to re-
joice in her children.
"Gladden; O mayest thou gladden these loving com-
panions, even as thou didst cause thy creatures to rejoice
in the garden of Eden, from the beginning. Blessed be
thou, O Lord, who doth gladden bridegroom and bride.
60
ORIGIN OF THE RITES AND
"Blessed be thou, O Lord our God, king of the universe,
who hath created joy and gladness, bridegroom and
bride, cheerfulness, revelry, mirth, and pleasure, love
and fraternity, peace and concord. O, speedily cause
to be heard throughout the cities of Judea and the
streets of Jerusalem sound of joy and sound of glad-
ness, sound of bridegroom and sound of bride, gay
sound of happiness from the canopies of bridal couples,
and of the youthful from their merry meetings and
songs. Blessed be thou, O Lord, who doth gladden the
bridegroom with his bride."
It is worthy of special remark that the first officiating
minister declares that the Lord "sanctifies his people
Israel by means of the canopy and of consecration."
And this "canopy," as we have already stated, is never
used for any purpose except that of the nuptial cere-
mony.
In order that the intention of this benediction may be
understood, we have introduced into our engraving an
allegory referring thereto, in which bridegroom and
bride are represented by two globes, the one the celes-
tial, the other the terrestrial, both placed on one altar.
Of these two globes the first is the representation of the
man, the second of the woman. The canopy is the em-
blem of heaven; its four uprights (supporters) represent
the four cardinal points and also the four cabbalistic
worlds.
66
In some countries instead of a canopy a no Talith,
prayer-shawl,” is used. This shawl, which is white,
and has a border of celestial blue, becomes a fitting em-
blem of heaven. Consequently, when the minister de-
clares that God sanctifies the union "by means of the
WORSHIP OF THE HEBREWS.
61
I
canopy," the intention is by means of that goodness and
power which sustain the heavens-the "canopy" spread
over all the earth.
The altar in our engraving indicates that the nuptial
ceremony is most sacred, for amongst all the nations of
antiquity every act or object that appertained to the
important rites of religion was consecrated by means of
an altar. The "flame of fire," which we have placed
on the altar, signifies the love of the Supreme Being for
his creatures. In front of the altar are two hearts trans-
fixed by an arrow-emblem of the love which unites
the hearts of husband and wife. Above them is the
wedding-ring. The semicircle is ornamented with seven
pillars, which at once represent the seven nuptial bene-
dictions, the seven days of the marriage feast, and the
seven Sphiroth. Above the whole, an angel is emerg-
ing from the clouds holding in his hand a scroll in-
scribed with the customary expression of felicitation,
i mazal tob, "good luck."
מזל טוב
The entire ceremony concludes with a symbolical
action that is to remind us of our affinity with, yet
difference from, the great bodies of the universe. Each
human being forms within himself a little world com-
plete, but he is not imperishable like the great worlds.
At the end of the marriage ceremony, the reflection
"you are mortal" is brought home to the new-married
couple by the breaking of a glass, which the husband
stamps to pieces. On our engraving we have endeavored
to produce the same idea, by a pillar prostrate and
shattered.
As we have thus directed the attention of our readers
to the subjects of which we have just been treating, we
62
ORIGIN OF THE RITES AND
now request him to extend the like indulgence to us
while we here submit to him our thoughts on some
particulars, for which, in the design of our engraving,
we could not properly find room.
CHAPTER XI.
Explication of the Duties of Woman.
THE heavens-which enfold all the elements, all th
planets, all the stars-inasmuch as they (the heavens) are
boundless, are governed by a law, eternal and intelligent,
which prevails throughout the supreme harmony of the
whole, because this law itself emanates from Him that is!
and as the object to be regulated is boundless, that law
by which it is regulated must likewise be boundless: as is
actually the case. In the construction of the universe
we perceive that the earth is not of equal rank with the
heavens. For this our planet, that carries within its
entrails metals, and vegetation, and fluids, is subject to
the influence of the elements, so that any and every of
their revolutions perversely affects the earth. Geology
teaches us that the earth has at different times suffered
from the perturbation of the elements to such a degree
that sometimes arable land, of a fertile nature, has, all
of a sudden, been struck with sterility.
Let us apply these remarks to the existence of the
"little worlds"—that is, to ourselves, and we shall then
be able to understand the noble ideas of our ancient
sages. Man represents heaven. (Vide Maps, Philo-
sophical and Mathematical. By Chenteau. Accom-
panied by a Natural and Magical Almanac.) Every
WORSHIP OF THE HEBREWS.
63
thing depends on his influence. It is he that upholds
the law, has to bear its penalties, and to watch over its
preservation. He is responsible at once to the laws of
religion, of public and of private life. This is the reason
why, according to our doctrines, boys, at the age of
thirteen years complete, are, on a day appointed for that
purpose, bound to take upon themselves the obligation
of obedience to the law.
Woman represents the earth as man does heaven.
Like the earth, she is excluded from every thing that
requires an active or propelling potency. The part as-
signed to her is passiveness; the being propelled like
the earth; she is a recipient. Moreover, she is also sub-
ject to the influence of the elements. One of their
revolutions causes her to suffer divers changes in her
primitive constitution; and this is a fact so generally
known and recognized that we need not enlarge on it.
We also say nothing respecting the particular condition.
that to her returns with every month. This state of im-
purity which renders her infecund has caused the law
of Moses to prohibit all intercourse at this peculiar period
between the married couple.
From the same cause she is exempt from taking upon
herself those solemn obligations to which boys are bound
to pledge themselves. And we may further conclude
that as woman is more directly subject to the influence
of the three elements, the ritual duties that are particu-
larly enjoined upon her demonstrate the existence of
these elements, p, kindling of the Sabbath light,
that of "fire," , ritual ablution, that of "water,"
and, the fumigating the first of the dough; that of
"air."
64
ORIGIN OF THE RITES AND
CHAPTER XII.
Of Tephilin and Tsitsith.
On the opposite side of the engraving, at No. 20, we
have placed an observance, which is repeated every
day, and therefore claims and is entitled to particular
attention.
We have depicted an altar, upon which there is a
pair of Tephilin covered by a Talith. In the law, the
command "to place a sign upon the hand, and a front-
let between the eyes," is four times repeated. (Exodus
xiii. 9, 16; Deuteronomy vi. 8; xi. 18.) It is not our
intention to examine why this commandment is repeated
four times, as that is one of the subjects which we leave
under the curtain; but we will examine its bearings on
the universe.
The frontlet, which is placed between the eyes "for a
memorial,” is in the shape of a cube of parchment, the
four principal faces of which refer to the four cabbalistic
worlds. It is divided into four parts, each of which
contains another piece of parchment, on which is writ-
ten a commandment. One of the faces which form this
species of box-namely, the one that is intended to
close it, is joined to the other faces by means of a seam
of twelve stitches. At the right there is the three-
branched letter , shin, which gives us the number
three. At the left there is another "shin," with four
branches, which, added to the preceding three, gives
seven branches. Thus, we have the No. 2 in the
pair of Tephilin, and moreover the Nos. 3, 7, 12, in the
manner we have described; and respecting these num
v
WORSHIP OF THE HEBREWS.
65
ד
bers we have already and repeatedly given the needful
information. The strip of leather which goes round the
head is tied in a particular manner, so that two triangles
in the knot form the letter ▾ daleth. It is evident that
the motive for this observance results from the observa-
tion of the heavens. It may also be proved that it is
principally intended to thank God for having vouch-
safed to free us from the bondage of Egypt, of which
redemption the remembrance is perpetuated by means
of this observance. It is well to remark that the daleth,
joined to the three-branched shin, and the yod, which
forms the fourth branch, convey the name of God "T"
Shaddai, Almighty.'
The strip of leather which surrounds the head may be
considered as indicating thought, or the action of the
brain. But it is not enough that the thought should be
at work; the heart must likewise feel; the warm affec-
tion which gushes from the heart is necessary in order
to appreciate with due gratitude that increasing good-
ness which God extends to his creatures; therefore the
second of the Tephilin is placed on the left arm above
the elbow, over against the heart. The cube contains
the same four commandments written on parchment,
but having no divisions and no external inscription.
This Tephilin is also attached to a strip of leather like
the one already spoken of, so that one of the corners in
the knot represents the letter yod. The leather is twisted
seven times round the arm and three times round the
¹ This name of God, formed, as we have said, by the letters shin, daleth,
and yod, is marked on the door-posts. The letters are held to be the ini-
tials of three Hebrew words, ah nin37 h, "protect the doors of
Israel."
66.
ORIGIN OF THE RITES AND
middle finger, so that here again we find the numbers
which so generally prevail throughout every observ-
ance.
The Talmudists, in one of their allegories, aver that
God wears Tephilin, an assertion that appears strange
to many. But the Tephilin offer the palpable image
of celestial and terrestrial bodies, of macrocosms and
microcosms. God enfolds all these bodies, consequently
he did and he does wear Tephilin everlastingly since
the creation. Assuredly the Talmudists are entitled to
veneration and respect for having given utterance to a
thought so lofty and so true as the above.
The Tephilin are used during morning prayers every
day except Sabbaths and the festivals consecrated to the
events of nature. Another divine precept enjoins that
we are to put on the four corners of our garments a kind
of lengthy fringe made of woolen threads. Respecting
this commandment we shall hereafter give further par-
ticulars. In order to adapt the habits worn by us at
present to the commandment, the no, Talith, prayer-
shawl has been brought into use. This shawl, which is
worn at the time of prayer, is, as we have already stated,
white, and with two borders of celestial blue. The
upper and lower parts have no borders, but at each corner
one of the fringes, called ny, Tsitsis, is attached. Be-
sides this, a second vestment, then, arbah can-
photh, four corners, is used for continual wear. Its shape
is very simple; the essential point is, that it has four
corners, to which fringes must be attached, according
to the Divine command. (Deuteronomy xxii. 12.)
גדילים תעשה לך על ארבע כנפות כסותך אשר תכסה בה :
Q
WORSHIP OF THE HEBREWS.
67
"Thou shalt make thee fringes upon the four corners
of thy vesture wherewith thou coverest thyself."
The same commandment we find in Numbers (xv. 37,
et seq.) That which in Deuteronomy bears the name
0-571, Gedeelim, is, in Numbers, designated as n, Tsits-
ith, in both places rendered "fringes."
39 1
The manner in which, according to religious usage,
these fringes are to be fastened to the "prayer-shawl,"
is the following: an eyelet-hole is made in each of
the four corners, through which four woolen threads are
passed, one of these being longer than the others. These
threads are doubled, being fastened in the middle to the
eyelet-hole by means of a double knot, so as to form
eight threads. The longest thread is then twisted round
the others seven times; then a second double knot is
tied. The thread is then twisted round eight times
more, when the third double knot is tied. Then come
eleven twists, and the fourth double knot; and lastly,
the long thread is twisted round the others thirteen
times, and the whole is finally fastened by the fifth
double knot. In adding together the first three num-
bers (seven, eight, and eleven) we obtain the number
¹. Considerable doubt prevails respecting the true rendering of the word
Tsitsith. The erudite Mons. Cahen, in his notes to his translation of
the Bible (in loco), advances the supposition that this word is the plural
form of p, Tsits, "something bright or shining like the p, Tsits, golden
frontlet which the high-priest wore on his forehead." This idea, though
new, is every way commendable. We would go further, and suggest that
this word represents the four pockets at the four corners, and which on
then, talitḥ, "prayer-shawl," are frequently ornamented with gold or
silver lace. What confirms us in this view is, that Scripture, in Numbers
xv., also speaks of 3, psil, "thread," which was to be non, celestial
blue. Thus the commandment enjoins the use of 3, fringes,
bright ornaments, and non no, sky-blue thread, all of which we find on
the talith, "prayer-shawl."
68
ORIGIN OF THE RITES AND
twenty-six, which is that of the Shem Hamphorosh, or
tetragramaton, name of four letters, the last in the tri-
angle on page 13. The thirteen, which is the last num-
ber of twists, corresponds to T, Ehhad, "one," the s
being one, the eight, and the four, according to the
numeral value of Hebrew letters. Thus, the whole
arrangement of the fastening of the fringes conveys the
fundamental doctrine "", THE LORD IS ONE.
There is another mode of arranging the fastening,
which, slightly differing from the above, is chiefly prac-
ticed by the Portuguese Jews, but has also been adopted.
by others, and to us appears the most proper."
Without penetrating into the mysteries which we
leave covered by the curtain, we will endeavor to ex-
plain the idea of this commandment.
This vesture which enfolds us like the atmosphere is, by
means of its colors, white and celestial blue, the emblem
of heaven. And as this garment is by us held of high
import, it has been chosen by Moses as the instrument
by means of which, and of its details, we are to be kept
mindful of all our religious duties, as he himself declares.
(Numbers xv. 39.)
וראיתם אותו וזכרתם את כל מצות יייי :
"And when ye see it ye shall remember all the com-
mandments of the Lord.”
It may therefore be considered as the Judaic rosary
1 This arrangement adopts-.
The first time, 10 twists, which gives the number Yod,
The second time, 5
แ
((
"
(L
The third time,
6
แ
แ
"
The fourth time, 5
"L
"L
"
Пеу,
Wav,
Hay,
ה
ה
This gives twenty-six, the number of the ineffable name, according to
the Hebrew letters as above.
WORSHIP OF THE HEBREWS.
69
or chaplet of beads,' and may perhaps be the original
idea which in later ages caused the religions of the cast
and of the west to introduce their respective rosaries.
The five double knots remind us of the ten command-
ments given on Sinai's mount. Each of the eight threads
-which is to be examined separately every day when
the Talith is first put on—has a special reference to our
duties. According to the book Raziel, we read that
each on, chut, "thread," conveys to us two precepts-the
one negative, or what is forbidden; the second positive,
or what it is incumbent on us to do. The first thread
relates to the duty of the eyes: 1. Not to look at any
object that offends decency or begets impure thoughts.
2. Always to look at objects that may impress the mind
with pure and holy ideas. The second thread concerns
the duty of the ears: 1. Not to listen to ribaldry or im-
proper talk. 2. Always to listen to the word of God
שמע ישראל החוקים,and to obey it according to the precept
"Hearken, O Israel, to the law." The third thread re-
lates to the gullet: 1. Not to swallow any food forbid-
den by the law. 2. To eat unleavened bread during
the passover, and such other articles of food as the law
enjoins. The fourth thread relates to the duty of the
mouth and tongue: 1. Not to utter any thing unlawful,
as profane oaths, falsehood, ribaldry, and the like. 2.
Always to speak that which is right; prayer to God,
truth and kindness to man. The fifth thread relates to
the duty of the hands: 1. Not to do any thing unlaw-
ful, as, to commit murder, or violence, or theft, and the
¹ Used by Roman Catholics while reciting their prayers. A rosary is
also used by Mahometans for the same purpose.
A
70
ORIGIN OF THE RITES AND
like. 2. Always to do that which is right; to open
freely to the poor, to assist the infirm, to fasten on the
Tephilin, and the like good deeds. The sixth thread re-
lates to the duty of the feet: 1. Not to carry the body
to any improper place, as temples of idolatry, assem-
blies where impure and sinful practices prevail, ap-
pointments made for a bad purpose. 2. Always to
carry the body to places where it ought to be; as the
house of prayer or of study, the dwellings of the infirm
and afflicted. The seventh thread relates to the duty
of sexual love: 1. Not to indulge in sinful desires or
intercourse. 2. To observe the sacred purpose of law-
ful marriage. The eighth thread relates to the duty of
the heart and mind: 1. Not to entertain sinful thoughts
and feelings, as anger, lust, envy, and the like. 2. Always
to preserve an even temper, calm, pure, kind, and holy.
Such is the intention of the law when it institutes the
fringes on the Talith, as the means to "remember all
the commandments of the Lord." And it is in order to
recall, and fully to explain that intention, that we place
on our engraving, at No. 20, a pair of 7, Tephilin,
upon an altar covered by a no, Talith.
CHAPTER XIII.
Of Circumcision.
THE description of the subjects placed upon our en-
graving is now completed and finished. It however
still remains for us to speak of those religious rites to
which our plan did not permit us to assign a place,' but
¹ Nos. 21-24 on the engraving have been added by the editor.
¿
WORSHIP OF THE HEBREWS.
71
:
which, nevertheless, are in every respect deserving of
that kind attention which our readers have thus far been
pleased to extend to our work, however little perfect
that work may be.
Hitherto we have made it our task, and have suc-
ceeded, to prove that the religion of the Hebrews, by its
origin, inculcates the worship of ONE GOD, the Creator
of all that existeth throughout the immensity of space,
the Supreme Being from whom proceed all powers that
exist as celestial and elementary emanations. We have
proved that the celestial world exercises an influence
over the terrestrial globe, and that this influence is a
most beneficent one, since to it we are indebted for all
the sources that entertain life. The book Yetsirah, in
its last chapter, fourth and last section, asserts that
the patriarch Abraham, after a thorough examination,
recognized and ascertained the holy influence which
emanates from the Supreme Being and blesses the earth;
and that if this influence were thwarted in its course,
it would, by its non-activity, strike with sterility all
that co-operates in the reproduction of that which exists.
Abraham, after having recognized this truth, which he
did by instituting a comparison between "the little
world" (that is to say, man) and the great world, be-
came desirous to avoid the non-activity of this influence.
In order to favor the increase of the human species he
carried out that divine law which is expressed in Gen.
i. 28. Where God blesses mankind and says-
פרו ורבו ומלאו הארץ :
"Be fruitful, multiply and replenish the earth.”
The same book (Yetsirah, chap. VI. sec. 4) says, that
72
ORIGIN OF THE RITES AND
in order to avoid all danger a covenant was entered
into-
ספר יצירה פרק ו. משנה דיי וכון שצפה אברהם אבינו והביט וראה וחקק
והצב ועלתה בידו נגלה עליו אדון הכל וקראו אוהבו ונכרת ברית לו ולזרעו
והאמין ב"ה ויחשבה לו צדקה כרת לו ברית בין עשר אצבעות רגליו והיא המילה.
"When our father Abraham had thus seen and beheld,
and examined, and meditated, and digested, and suc-
ceeded in comprehending all this, the Supreme Being
revealed Himself unto him, called him His 'friend,'
and made a covenant with him and with his posterity.
And he believed in God, and it was accounted unto him
for righteousness. The sign of the covenant was placed
between the ten toes of his feet; that is the circumcision.'
وو
Let us examine the real purpose of this operation,
which is to take place after seven days complete from
the birth. The ceremony of admitting the male in-
fant into the religion of the Hebrew takes place after
the operation, by means of a benediction, which is pro-
nounced by the officiating minister over a goblet of
wine, and. before the lighted "tapers that are emblem-
atic of the elements.¹
Before its birth the human body grows and is de-
veloped by the assistance of that element which consti-
tutes the body—that is to say, earth; but directly after
birth it claims and receives assistance from the other
elements likewise-fire, water, and air. An alliance
between the celestial elements and the material ones is
contracted at the moment when the infant is admitted
into the bosom of his religion.
1 The worshipers of Moloch purified their infants by fire. on the day of
their admission into the religion. Christians perform the same ceremony
baptizing by water. Both ceremonies apparently address themselves to
the elements.
WORSHIP OF THE HEBREWS.
73
-
At his death the dissolution of this alliance between
the celestial elements and the material body is indicated
by means of a taper lighted, a vessel of water, and a
napkin' (or towel).
CHAPTER XIV.
A few Words concerning the Sabbath.
WHEN We spoke of the rest which ensued immediately
after the work of creation had been completed-that is
to say, of the Sabbath-we promised that we would re-
sume this subject. In order to keep our promise, we
now say that this day is not distinguished from other
days by any special ceremony. All that is done is that
at the beginning of the rest-Friday at sunset, after
evening prayers—the festival is consecrated by the p
», sanctification (benediction) over the wine. Where
they have no wine they substitute bread. For this cere-
mony the table must be specially lighted up with not
less than two tapers. The prayers of the Sabbath differ
from those of the week days. In the first instance, the
prayer called, and the formula of which is
composed of eighteen benedictions, is not said on the
Sabbath. In its stead a prayer of seven benedictions is
.מעין שבע recited
On the Sabbath-day a portion of the
Torah, or five books of Moses, is read, the whole of them
being divided into as many portions as there are Sab-
baths throughout the year, each weekly portion being
subdivided into seven sections.
¹ Christians (Roman Catholics) represent the same idea by means of
lighted tapers, holy water, and the sprinkling-brush.
4
*
· 74
ORIGIN OF THE RITES AND
CHAPTER XV.
Of, the Reading of the Law during the Week-days.-Reason
why the Tune of Chanting is altered in the Maphtir.
THE reading of nn nn, Torath Moshé, "the law of
Moses," is also enjoined during the morning prayers of
every Monday and every Thursday throughout the year.
The section that is read-the first of the portion ap
pointed for the coming Sabbath-is divided into three
parts, so that we have the number three for the week,
and the number seven for the Sabbath. Curiosity led
us to examine why Mondays and Thursdays have been
singled out and preferred for this reading, when we
found the reason given-in order that Israelites might
at no time remain three days without hearing the law
of God read to them. Therefore the third day after and
the third day before the Sabbath were appointed by the
ancient legislators Ezra and his associates.
The reading of the Torah in the Synagogue is a
species of recitative or chanting, regulated by the ,
neginoth, "tonic accents;" but the tune to which these
neginoth are chanted is not the same for the whole Bible,
but is altogether different from that of the Torah for
the recitation of-
מפטיר
Maphtir, the prophets.
non, Megillath Esther, the book Esther.
איכה
66
Echa, the Lamentations of Jeremiah.
The cause for this difference is altogether musical, the
intention being to express, by means of the tune, the
spirit of the theme that is recited. For instance, if the
chapter of Scripture that is being recited gives utterance
WORSHIP OF THE HEBREWS.
75
to sentiments of power or of determined will, the voice
is raised by a full third, a key which is known in music
by the designation major. If, on the contrary, the
sentiments are tender or plaintive, the voice is lowered
by a full third, and sinks into that which in music is
called minor. Accordingly the Torah, "law," which
teaches us the greatness and the will of God, is recited
in major, while the Maphtir, "prophets," whose spirit
is always that of mildness, of moral suasion, is recited
in minor. In "Esther" the tune of the recitative is
narrative, joy, and triumph. That in "Lamentations"
is altogether different, and fully calculated to steep the
heart in grief, sympathizing with the ruin and sufferings
which these elegies so emphatically bewail.
CHAPTER XVI.
Of the Sabbath and Habdalah, or close of the Sabbath.
E
We have already declared that it is not our intention
to raise the mysterious curtain or to breach the walls of
that inclosure which surrounds the sacred mysteries. We
will seek no further, however much we may stand in
need of finding and discovering more than we know.
The
We have established that the "Sabbath" is a day of
rest that commemorates the finishing of the works of
creation, and that it gives us the number seven.
emblem of this truth we represent on our engraving
(No. 14) by means of a terrestrial temple of the uni-
verse. The total completion of the work, and the rest
of the seventh day, are indicated by the seven Sphiroth
within the temple. On the opposite side of the engrav-
76
ORIGIN OF THE RITES AND
ing the design is different. There (No. 12) the subject
is the day of atonement, that "Sabbath of Sabbaths;"
accordingly the interior is adorned by the ten Sphiroth,
with a curtain at each side, indicating the two-fold rest,
from work and from sin, while the Sabbath has only
one curtain. This is what we have to say concerning
the Sabbath-day. The close of the Sabbath gives rise
to a special ceremony, fully entitled to the attention of
our readers.
On the evening that closes the Sabbath-day, the head
of cach family awaits the appearance of the stars that
announce night-fall. As soon as he sees these stars, or,
should they not be visible, as soon as it is dark, he closes
the Sabbath with evening prayers. He then lights a
torch, formed by twisting together several small wax
tapers, takes in his right hand a goblet of wine, in his
left a spice-box, or some other aromatics, and pro-
nounces then, Habdalah, "prayer of separation,"
that divides the Sabbath from the coming week, and
closes it with the usual benediction over the wine-cup.
He next pronounces a benediction over the aromatics,
which are smelled at- by every one present. Another
benediction is pronounced, at which all present raise
their hands and look at their five fingers. The final
benediction is then pronounced; he who officiates tastes
the wine, and then pours a few drops on the torch,
which is thereby extinguished: and so the ceremony is
completed.
The following reflections present themselves to our
mind with respect to this ceremony: the whole of the
Sabbath-day is devoted to religious observance, and dur-
ing the whole of that day the Israelite has to abstain
:
པའི
WORSHIP OF THE HEBREWS.
777
from any and every act productive of gain or profit.
His thoughts likewise must be kept pure and remote
from all selfish or interested meditations. The natural
consequence of this is, that the living body, and the cle-
ments by which it is influenced, have been at rest, and
have taken that refreshing repose which is requisite for
their maintenance and future development. But this
recruiting of the faculties is followed by the capability
for labor, when the co-operation of the clements again
becomes active. This is indicated by the benedictions
over the wine, the aromatics, the light-the emblems
respectively of water, air, and fire.
The prayer of the , Habdalah, "separation," is
offered in the following words:
"Lo! God is my salvation; I will trust and I will
not be afraid, for my strength and my rapture is Yaн,
and he has been my help. Joyfully shall ye draw water
from the fountains of salvation. Salvation is the Lord's,
may thy blessing be on thy people. Selah! The Lord
of Hosts is with us, the God of Jacob is our refuge.
Selah! With the Jews all was light and joy, gladness
and honor. Be it thus with us. The cup of salvation.
will I raise, and will call upon the name of the Lord."
In this prayer the faithful Israelite implores the Lord
to grant him—first, that strength and energy which he
stands in need of, when, after the day of rest, he resumes
his toil. Next, he invokes salvation from the Eternal,
who alone dispenses salvation (help) here and hereafter.
And, finally, he prays for "light and joy," without
which his work would become slavery and his life in-
supportable; for "gladness and honor," that he may be
contented in the station of life that Providence assigns to
:
78
ORIGIN OF THE RITES AND
him, and do his duty as beseemeth a God-fearing Israelite.
As on every joyful occasion a benediction is pronounced
over the wine-cup, so—to indicate his joyous submission
to the will of Providence, which has decreed that man
must work-the Israelite pronounces the first benedic-
tion of the Habdalah over the wine-cup, which we have
already transcribed. The other two benedictions are-
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath created various kinds of aromatics."
And-
"Blessed be thou, O Lord our God, king of the uni-
verse, who hath created the light of the fire."
At this last benediction the hands are clenched and
the fingers and nails steadfastly regarded, to indicate
that they are devoted to the labor of the coming week.
The five fingers also represent the activity of the five
senses. In connection with this the final benediction is
pronounced
"Blessed be thou, O Lord our God, king of the uni-
verse, who maketh a distinction between things sacred
and profane, between light and darkness, between Israel
and other nations, between the seventh day and the six
days of labor. Blessed be thou, O Lord, who maketh
a distinction between things sacred and profane."
Before tasting the wine, he who officiates looks steadily
into the wine-cup, so as finally to bring to bear upon
the other three elements the concentrated action of the
fourth element (the earth), which is represented by the
human body, and which is reflected on the surface of
the liquid in the wine-cup. He then, after drinking,
wets his eyes with a drop of the wine, saying (Psalms
xix. 8):
WORSHIP OF THE HEBREWS.
79
מצות יי ברה מאירת עינים:
"The commandment of the Lord is pure, enlightening
the eyes.
وو
This terminates the Habdalah, and also what we have
to say concerning the observances of the Hebrews.
CONCLUSION.
SUPPORTED by the foregoing facts, we cannot do better
in terminating our labors, than to proclaim with all our
might the great truth that the law of the Lord is lumin-
ous, light, and bright. This truth is demonstrated by
the emblematic usages which the law enjoins, and which
the sages of antiquity fenced round and fortified by their
explications. Our present publication may serve for
a key to open the sanctuary within which the mystical
treasure is stored. There we shall find the sacred spring,
the only one, which supplies the waters of life to the
whole world and all the nations. Every one, without
distinction of sex, creed, or country, draws from that
sacred spring. There are three points of approximation
in which all mankind are equal-birth, life, and death,
when the soul returns to the bosom of that eternity from
which it had gone forth to animate a human body. As
these three points of equality cannot be controverted,
they naturally give rise to the question: If any one sys-
tem of religion is so decidedly superior to all the others,
how is it that this system has wrought no change in any
one of these three universal points, birth, life, and death?
And as no satisfactory answer can be given to this ques.
tion it remains proved and fully established that the
80
ORIGIN OF THE RITES AND
principal and main point is the spring to which we de-
vote all our attention.
In order still more closely to approach the truth, it is
chiefly necessary to examine three things: first, one's
self considered as inert matter; next, as matter united
in potency with the three elements under the action of
celestial influence; and lastly, to investigate the five
senses, physical and moral; to develop their powers.
successively by means of education; and then to devote
their full and perfect exercise to God, to country, and to
humanity.
To this study of man by man must be added another
examination-that of the earth-the habitation common.
to all mankind. Its size, its division, physical and
political, the treasures hidden in its lap: and this ex-
amination constitutes, and will require the aid of geo-
metrical and geographical science. The study of the
globe of the earth, independent of its political divis-
ions, constitutes a distinct science, which cannot be too
strongly recommended, that of geology. Moreover, there
is the examination of the various substances that grow
and multiply, some within the earth, as the minerals;
others on its surface, as vegetables. We ought also to
become acquainted with the earth in its quality of a
universal receptacle of every one of the divers and
numberless substances, as in a pharmacy; for, in order
to carry out the purpose of life, man must not remain
ignorant of the essence which animates and vivifies all
substances, taken one by one, and what are the respect-
ive qualities of each one of them.
When we raise our eyes we behold the atmosphere,
the planets, and the stars. These immense aerial plains
WORSHIP OF THE HEBREWS.
81
are filled with inhabitants-beings good, or wicked, that
are known to us by the name of angels.¹
According to the opinion generally received by Cab-
balists, the air is inhabited by beings imperceptible to
the human senses, but of different qualities. The ex-
amination of these beings constitutes a part of that
which bears the name of cabbalah, while the study of
material bodies appertains to chemistry. When we suc-
ceed in becoming acquainted with these beings that dwell
in the air, we likewise, and by means of induction, shall
succeed in becoming acquainted with the great Being
of beings, the Supreme Being, the first cause of all that
exists, or, more properly speaking, the Eternal Fountain.
And then we likewise shall know the harmony that unites'
the celestial world with those great and little worlds-
the earth and man.
Finally, we wish to repeat what we have already
stated. Our motive in undertaking this work is no
other than to uphold the worship of the Hebrews. In
order to render our thoughts on this subject palpable
and distinct, we have planned and executed an engrav-
¹ When we seriously direct our attention to the science known by the
name of Cabbalah, we find that this science avows no other purpose than
"acquaintance with the celestial beings, and the harmony between them
and the beings localized in matter." In proof of this we quote the book
Yetsirah, which teaches us to know the nature of any angel and how to
trace and depict his existence, according to cabbalistical doctrine. Let us,
for instance, take a beneficent being. "Beneficence," in Hebrew, is called
70, Chesed. When this being is active the word x, el, "God," is added
to the one indicating his quality, and thus we obtain on, Chasdiel, as
the appellative of the angel of that name. 5, Raphael, is compounded
of №5, Rapha, “healing," and 3x, el, “God." 3x, Gabriel, is formed by
121, Gibor, "power," and , el, "God"—and thus we obtain the names.
of the two angels, Raphael and Gabriel. Accordingly, the ancients said
the angel takes his name from the mission he is engaged on.
4*
82
ORIGIN OF THE RITES, ETC.
ing, which is the main body of our work. To this we
add an explanatory pamphlet. We have not deemed it
right to swell the bulk of that pamphlet by an array
of quotations, but we have purely and simply expressed
our own sentiments, with glances, few and far between,
at the authorities by which they are supported. We
submit our work to every competent judge; let each
and all pronounce on the degree of merit due to our
labors. And while we request them to favor us with
their views, we promise always to receive them thank
fully. But the self-willed and arbitrary views of those
incompetent, would-be saints-men of little learning but
great pretension, who fancy that religious worship is to
·be propped up and set off by grimaces-as to them their
views are altogether erroneous, and further reply wẹ
give them none.
One parting observation. The religion of the Hebrews
represents those laws of harmony that govern all nature.
This we have fully established. Now nature, from the
very fact of being everlasting, can undergo no change
or alteration. And that being the case, the usages of
religion ought to be held intact and permanent, because
they are the reflex of nature. Those, therefore, who as-
sume in any way to reform our observances, are bound,
in the first instance, to reform nature.
Lastly, notwithstanding our conservative principles,
we cannot sanction or approve of the pretensions of men
who plunge into the study of Cabbalah, and set up for
miracle-mongers. To do this, they address questions to
the Talmud, torturing and perverting the spirit of that
work. Their efforts are evil and useless. True religion,
such as we profess, must condemn them.
NOTE TO PAGE 23.
As we are speaking of the three texts which form the great name of
God, and in which are designated the two pillars representing the ele-
ments of fire and of water, we will avail ourselves of the opportunity to
augment the light of the learned, and to elevate their ideas of these mys-
teries. For this purpose we offer a brief quotation from the book Raziel,
page 24, B.
השם מפורש בע"ב שמות היוצא מג' פסוקים בדרך ראש . תוך . וסוף . לגי
אותיות בכל שם . הם כחות המדה העליונה. ובהם ידעו המשכילים כל סוד
סוד שמים וארץ . סוד יציאת מצרים . סוד מלאך אלהים . סוד ענני כבוד .
סוד כח הים והמים. סוד הטיית יד משה על הים . סוד מהנה ישראל ומחנה
וסוד רוח קדים : ופירש כי מלאך האלהים
אור וחשך . יום ולילה
מצרים . אור וחשך
ומסתלקין
הם כחות עליונות עד יכין ובועז המסבבין ומקיפין נצח והוד
השני עמודים וכו' :
•
•
"The great name of God, in seventy-two names, is composed of the nine-
teenth, twentieth, and twenty-first verses of the fourteenth chapter of
Exodus, always in the sense in which is understood BEGINNING, MIDDLE,
and END-three letters to each name. These are the powers of the
Supreme attribute, and by means of them the Cognoscenti understand
every mystery: that of the celestial and terrestrial world; of the going
forth from Egypt; of "the angel of God;" of the "clouds of glory;" of the
powers of the sea and of the waters; of Moses stretching his hand forth
over the sea; of the camp of Israel and the camp of Egypt; of light and
darkness, day and night; of the east wind; and explain that the "angels
of God" are the superior powers, even unto ", Yachin, 1977, and Boaz, that
encompass and surround the two Sphiroth, HY, Netsach, "eternity,” and
7, Haud, “majesty," which sustained the two pillars of fire and of the
cloud."
According to the above, it appears to us that the two pillars with which
Solomon ornamented the temple at Jerusalem, were intended solely as em-
Llems of the two pillars spoken of in Exodus iii. 21, that is, “the pillar of
the clouds and the pillar of fire."
מזמור לתודה . לתורה ולתעודה
גורלו הנחיל אל
*
כתר תורה לבן חיל
*
חכמה להשיב לשואל
*
בינה בן ויואל
*
*
*
למשה איש רפאל
רב פעלים מקבצאל
בתורה מורשה לישראל
לשבת כמו אריאל
בני ישורון בני ישראל
חסד משמים עליהם
*
גבורה הוא להם
*
תפארת דרושיו לשומעיהם
שבתו בכסאו עמהם
להרבות מספר שמותיהם
צוללים באזני אחיהם
בני ישורון בני ישראל
נצח אורו הזריח
*
הוד דבריך ישיח
*
יסוד אשדת יפרח
מלכות בן יעקב הצמיח
באשר יפנה יצליח
יתחדש כנשר יפריח
להתגבר כארי ולהוכיח
יחיה וידרוש על מניה
לבני ישורון בני ישראל
*
לפרט
והאיש משה עניו מאוד
APPENDIX.
BY MAX WOLFF.
THE TWENTY-TWO LETTERS OF THE HEBREW ALPHABET.
Semicircle No. 1.
THE twenty-two letters here depicted form the alpha-
bet of the sacred language in which the Torah (law of
Moses) is composed. The semicircle denotes the earth,
and the human figure represents man created in the
image of God. Both, like every other part of creation,
are the production of something out of nothing, and a
combination of matter, form, action, and purpose. Now,
it is well known that matter, and also form, are com‐
posite, the integral parts of cach consisting of the ele-
ments, but in such a way that the original matter is the
source of the elements; that the original form is the
archetype of all subsequent forms, and that the first act
is the impulse to all subsequent action. But such is not
the case with the purpose, for in cach separate instance,
beginning, middle, and end, form the purpose. It is
not our intention to enter upon an investigation of the
existence and unity of God, as these subjects have been
fully and convincingly treated by those sages of the
olden time, to whom "the paths of heaven were clear."
Especially by that profound investigator, the philo-
sophic Rabbenu Moshe Maimonides, in his book, More
86
APPENDIX.
Nebuchim, where he demonstrates most satisfactorily
that one God has created us. Such an investigation,
moreover, is needless, inasmuch as all civilized and
most semi-civilized nations acknowledge the CREATOR ;
and as civilization spreads, this axiom is certain to
spread with it, until eventually it will become univer-
sally recognized by all the families of mankind. What
we wish to do in these remarks is, to explain the con-
nection between the twenty-two letters and the creation
of the earth with the formation of man. First, we find
that these twenty-two letters possess: a, matter-the
black tracing upon a white ground; b, form—each let-
ter distinct from its fellow; c, action-combining into
words; and d, purpose the Torah or composition of
the five books of Moses and the link connecting begin-
ning with end, the great name of 72.
Next, we find the semicircle representing the earth,
possessing ɑ, matter, organized; b, form, according to
the various bodies composing the animal, the vegetable,
and the mineral kingdoms; c, action, productiveness in
all its branches; and d, purpose-man, who is taken
from the dust and unto dust must return. Lastly, we
find that man possesses a, matter-the body; b, form-
individual and sexual distinction; c, action-"increase
and multiply;" d, purpose-the soul, the end and aim
of man's existence. Even as it is written, "He breathed
into his nostrils the breath of life," "until thou return
unto the ground." The soul possesses neither matter
nor form, and has no material action or purpose. These
(vide No. 8) are "a portion from God on high'
The earth, altogether material, has for its purpose
man; as it is written, "The earth He hath given to the
APPENDIX.
87
children of man" (Psalms cxv. 16). Were it not for the
soul man would likewise be altogether material; and as
the soul, the purpose for which man exists, has no
material purpose, but nevertheless is not created for
naught—as without purpose it would be incomplete--
we infer that its purpose is, like itself, spiritual, and
thus we arrive at the conclusion that the material only
exists for the purpose of the immaterial or spiritual,
which is immortal. Body and soul exist for each other
and with each other on earth, and though separated by
death, will be reunited at the rising of the dead.
This connection between two conflicting essences calls
for investigation, inasmuch as the cohesion of the ma-
terial with the spiritual, and their dwelling together
without any combining medium, appears contrary to
nature.
The food or nourishment that man partakes of, is not
in itself sufficient to form or to preserve this combina-
tion; for the food is matter, and its effects can only be
material. On the other hand, the Torah and the knowl-
edge of God are eminently spiritual, and therefore best
adapted to sustain the soul; but for that very reason
not calculated to act on the body. That therefore which
preserves the combination of spirit and matter must
partake of the nature of both; and this is what Scrip-
ture teaches us (Deuteronomy viii. 3): "Man doth not
live by bread only" (for that is merely matter), “but
by every word that proceedeth out of the mouth of the
Lord doth man live." The particular "word" to which
Scripture here alludes is the creative fiat (Genesis i. 11):
"God said, let the earth bring forth." The earth, obe-
dient, yields its productions, which are sanctified by the
88
APPENDIX.
command of God; and this indwelling sanctity, which
is spiritual, combined with the nutritive qualities of the
food, which is material, sustains and preserves life, or the
junction of spirit and matter.
Thus the earth is created for the sake of man, and all
its productions, called forth by the word of God, and
sanctified by that word, are to sustain man's life, or the
combination of spirit and matter; and that this is so, the
entire order of creation evidences and certifieth. Above
us the vault of heaven spreadeth over the earth. In
that vault sun, moon, stars, are hung like chandeliers.
Beneath, minerals, vegetables, birds, beasts, "every
living creature that moveth," are to be found on the
land and in the water. Who is the visible ruler of this
globe in its vastness? Man! Even as the Psalmist
declares (Psalms viii. 6): "Thou madest him to have
dominion over the works of thy hands; thou hast put
all things under his feet." The great distinction be-
tween man and the other and inferior parts of terrestrial
creation is, that they are formed out of the lower ele-
ments, while man is created out of the higher divine
spirituality. For on the first day God created the four
elements out of nothing; and on the succeeding days
he formed different parts of terrestrial creation out of
these elements. As Scripture tells us (Genesis i. 11, 20),
“God said, let the earth bring forth;" "God said, let
the water bring forth." But of man it is said (Genesis
ii. 7): "The Lord God formed man of the dust of the
ground, and breathed into his nostrils the breath of life."
While the vivifying principle in animals is the element
of fire, in man it is the breath of the Lord-the immor-
tal soul, a portion of the God on high. This divine
APPENDIX.
89
afflatus it is which qualifies and entitles man to have
dominion over the earth; and therefore the word of
God, which announces the creation of man (Genesis i.
26), proclaims, "Let us make man;" . e., “Let the
earth furnish its share, which is matter, and I will be-
stow my portion, which is spirit, and the two combined
will form the human being;" and this proclamation
announced the coming of the ruler of the earth.
From what we have stated, that man is a complete
being, combining within himself spirit and matter, it
follows that the powers of each must be held in perfect
equilibrium; as otherwise the stronger would control
the weaker. When the first man came forth from the
hand of the Creator his condition was doubtless the
most perfect of which human nature is capable. Ac-
cording to the opinion of natural philosophers, man was
from the beginning destined to be mortal, inasmuch as
he is composite; so that his sin, in eating the fruit of
the forbidden tree, only hastened the catastrophe which
decreed death against the sinner; even as is the case
with the convicted murderer previous to his execution.
The sages of Israel, however, do not adopt this view,
but hold that the soul is joined to the body for the pur-
pose of imparting life eternal, as the soul is everlasting.
When God placed man in the garden of Eden, “to cul-
tivate and to keep it," the culture was spiritual, and the
keeping was that of God's commandment. In this state
man was to live forever, as the fact of his being com-
posite does not involve the necessity of a separation of
the component parts, or death (and the opinion that it
does is only held by men of little faith). That the
effect of his sojourn in Eden in this purely spiritual
.90
APPENDIX.
state would have been gradually to elevate his nature
to that of the angels. But when he transgressed and
ate of the forbidden fruit, the consequence was that his
bodily or animal propensities gained the upper hand, so
that instead of gradually reaching perfection, he would
be continually moving further away from it. It there-
fore became best for him that this animal predominance
should be, to some extent, absorbed by labor-" eating
his bread in the sweat of his brow;" and as man had
thus disqualified himself from everlasting felicity on
earth, the mercy of God decreed that the human body
should return to the dust from which it had been taken,
while the soul returns to God who had bestowed it;
and as this chastisement was an act of kindness toward
the sinner, the Rabbins explain the words (Genesis i. 31),
"God saw all that he had made, and it was very good,"
by saying, "this includes death."
We shall now be able to understand the words of
Scripture (Genesis ii. 9): "The Lord God caused to
grow every tree that is pleasant to sight and good for
food," thus furnishing aliment, at once spiritual and
material, to soul and body, feeding them purely and
free from grossness by means of the sight only. "The
tree of life," spoken of in this text, means the Torah
(law of God), which is altogether spiritual. "The tree
of knowledge" is man's "free will," spiritual, but
clothed in matter and amalgamated with matter. The
word, which we render "cultivate," has also the
meaning of religious worship or service; and the word
"to
to keep," is used in the same sense, as "Remein-
ber the Sabbath day to KEEP it holy." When God said.
(Genesis xvi. 17), "Of every tree of the garden thou
,שמרה
APPENDIX.
91
mayest freely eat, but of the tree of the knowledge of
good and evil thou shalt not eat," He gave man per-
mission to eat of the "tree of life," since the "tree of
knowledge" was the only one of "all the trees" that
was forbidden. Had man, as he should have done,
availed himself of this permission, and eaten of the tree
of life, his occupation would have been altogether spir-
itual and his existence on earth everlasting. Feeding
on the other fruit of the garden, his occupations would
have been innocent and his dissolution at a period far
remote. But when man transgressed and ate of the for
bidden fruit, he inflicted on himself a twofold injury.
Not only did he deliberately prefer the material
which in itself is evil, but that portion of him which
in itself is good—the spiritual—became subjected to the
preponderance of the material. This is conveyed to us
by the language of Sacred Scripture (Genesis ii. 17),
nnn, Moth tamooth, "death thou shalt die." (In the
English version these words are rendered, "thou shalt
surely die.") The first n is death as the natural con-
sequence of eating of the forbidden fruit-a consequence
merciful and beneficial, inasmuch as it removes man
from the increasing penalties of decay. The second
man is the punishment of death for offending against
God and breaking his commands, which is inflicted
after such brief respite as is granted. It is in reference
to this twofold injury, and by way of counteracting it,
that the law of God enjoins outward observances, such
as ny Tsitsith, "the fringes;" Tephilin, “Phy-
lacteries;"
ומות תמות
Succah, "the Tabernacle;" Loolab,
"the palm-branch," and others the like. Another con-
sequence of the injury inflicted by the first sin is, that
92
APPENDIX.
man became subject to the necessity of feeding; i. e.,
his life depends on the constant supply of material sus-
tenance, as Scripture declares (Genesis iii. 17): "In sor-
row thou shalt eat it all the days of thy life." And as
in this condition, subject to fierce desires, violent pas-
sions, decrease of bodily strength, servile helplessness,
and eventual decay of corporeal and mental faculties,
man's everlasting existence on earth would have been
the most cruel of burdens, man was expelled from Eden,
so that he could not in his perverseness reach the tree
of life, as Scripture declares (Genesis iii. 22), "lest he
put forth his hand and take also of the tree of life and
eat, and live for ever." Expelled from Eden, his or-
dinary occupations became, and have ever since re-
mained, toilsome and exhausting. His sustenance at
first was limited, like other animals, to vegetables; and
it was only when "all flesh had corrupted its way upon
the earth" that, after the flood, animal food was per-
mitted to Noah and his descendants, though even then
they were forbidden from eating blood. For blood is
vitality; and though that vitality derives from the
element of fire, yet it is intelligent, inasmuch as it pos-
sesses instinct, which is the intellect of animals, and
teaches them to prefer what is pleasurable and to avoid
what is pernicious to them.
Thus we see that all terrestrial creation is made for
man, and man is called into being that he may obey the
commands of God. If he does, he is truly master of
the earth and its fullness; but if he transgresses, then
indeed "pre-eminence of man over the beast there is
none." (Ecclesiastes iii. 19.)
APPENDIX.
93
CIRCUMCISION ON THE EIGHTH DAY.
No. 21.
AMONG the many moral and dogmatic precepts of the
Torah we wish to speak particularly of circumcision,
and to offer a few remarks on the period specially ap-
pointed for the performance of this rite. We ask,
Why did the Lord institute it? Why on one particu-
lar day and on no other? Abraham was ninety-nine
and Ishmael thirteen years of age at the time of their
circumcision; but for all generations coming after them,
the day appointed is the eighth after birth, provided
the infant be in perfect health. Why is this? We
answer that all terrestrial creation, as we have already
stated, exists solely for the sake of man; but he him-
self-that is to say, his body-is not made perfect. His
life on earth is, at best, limited to seventy years, and
by far the greater number of those who are born die in
infancy, in youth, and before they reach even half of
the allotted span of man's duration. They are afflicted
by diseases; their days are passed in grief and suffer-
ings, which no person can remove, and the burden of
which no one can share with them. Neither father nor
mother, sister or brother, can form part of man's idio-
syncrasy. His pains, like his pleasures, are his own; and,
upon the whole, it were better far for him that he had
never been born, were it not that his existence on earth
prepares him for life eternal. To qualify us to do this
the All-Merciful revealed to us the Torah, his holy law,
that it might be our guide; and because of his right-
cousness he gave us manifold moral and dogmatical
precepts, in order to bend our stiff necks. For well he
94
APPENDIX.
knoweth that "the imagination of man's heart is evil
from his youth" (Genesis viii. 21); and dogmatic pre-
cepts, with the external observances they enjoin, will
urge man to combat his evil imagination. Toward
this combat, this war against evil desires, circumcision
is the first step and precept. Moreover, as man stands
alone, each one in his own individuality, he is called a
little world or microcosm, and the circumstances con-
nected with his state of being resemble those of the
great world. And as at creation there were six days of
work, followed by the seventh day-Sabbath, or cessa-
tion of labor-for so we must understand the words of
Scripture (Genesis ii. 2): "On the Seventh day God
ended his work." How did he end it? By resting on
and by sanctifying the day; and on the eighth day each
portion of creation begun for itself that work which had
been assigned to it. In like manner man, the micro-
cosm, must abide seven days, so that the Sabbath-day
may find room among them, and thus the term of crea-
tion be completed; and on the eighth day, when the
spiritual and the material faculties in man begia the
work assigned to them, and enter on that combat and
struggle which is to continue throughout man's life,
until their final separation by death, God saith, “Ye
shall circumcise the flesh of your foreskin;" ye shall
bend your stiff necks. For this precept lessens the
material appliance of man's evil imagination, and as
matter declines, spirit advances, supported by that
strength which is derived from obeying the command
of God and the benediction thereon attending. And
this purpose to curb the propensities of matter and to
give strength to the spirit-lies at the root of all our
APPENDIX.
95
religious observances, and is a sufficient reply to those
who call in question the dietary laws, or those relating
to meats forbidden in the Torah. For man does not
live that he may cat, but cats that he may live and de-
vote life to the service of God
THE BOOK OF THE TORAH, AND THE PERFECT SCALE.
No. 22
AMONG all the different opinions that agitate the
thoughts of man, amidst all the conflicting ideas that
array mind against mind, and the force of which disturb
human equanimity like the waves of the sea when they
are tossed by the tempest, there are two principles, the
importance of which is recognized by all who ascend
the bridge of faith, to travel along the benign path of
religion. The first of these principles is, "to fear God,"
and the second is, "to love mankind," according to the
true intent and meaning of these words. The Torah,
which Moses our lawgiver bequeathed unto Israel,
teaches very many precepts and observances, all of
them stamped with the divine authority of faith, and
intended to instruct, and direct, and guide mankind as
to the way they are to go, and to show them and
remind them of the works they are to do. Foremost
amongst all these precepts standeth, "Thou shalt love
the Lord thy God, with all thine heart and with all thy
soul and with all thy might." (Deuteronomy vi. 5.)
And the very next rank to the foregoing is held by the
command, "Thou shalt love thy neighbor like thyself."
(Leviticus xix. 18.) And turning on the pivot of faith,
96
APPENDIX.
these two great principles pervade the genuine. influ-
ence of a religious life, manifest like the two hands or
the dial of a clock. The movement of the one scarcely.
perceptible, because its slow progress is by the hour;
but the advance of the second-hand is plainly visible,
for its rapid course is by the minute, and urges man
well to consider the tardy movement of her sedate com-
panion. But as, amidst the manifold claims which this
world, its cares and its enjoyments, advance on the at-
tention of man, he may forget to consult the dial and
its two monitors, a bell is also attached to the move-
ment, which strikes and repeats the hours and the quar-
ters. And though this acting on the hearing of man is
not the purpose of the watch, yet it is conducive to that
purpose. So likewise the various observances directed
by the Torah continually remind us of our duty to fear
and to love the Lord our God. This is the ever active
course of the minute-hand, manifest with every pulsa-
tion, every breath we draw, as the gift of the unceasing
goodness of our Father in heaven. And this one great
principle reminds us of our duty to our neighbor-to
do justly, to love mercy, to succor and love our neigh-
bor, whenever and wherever we have it in our power so
to do.
In order to keep these two great principles ever pres-
ent to our minds, ceremonial observances, and restric-
tions, and national customs have been introduced, as so
many
fences and bulwarks to remind us of the Torah
and its purpose. Unfortunately, too many men are
prone to consider a mechanical and unthinking perform-
ance of these outward observances and ceremonials as
all that can be required of them, as if the tolling of the
APPENDIX.
97
bell were the great end and aim of the complex springs
and wheels that put in motion the hands on the dial.
Alas! this fatal error is greatly to be regretted, for it
calls forth the reproach, "This. people draw near me
with their mouth, and with their lips do honor me, but
have removed their heart far from me." (Isaiah xxix.
13.) And again, "Who has required this at your hands
to tramp about in my courts?" (Isaiah i. 12.) Let us
avoid this error and adopt the counsel of David, “Who
shall ascend the hill of the Lord, or who shall stand in
his holy place? He that hath clean hands and a pure
heart." (Psalms xxiv. 3, 4.) And in this spirit the
sage Hillel answered the heathen who offered to become
a proselyte if he could learn the whole of the Torah
while standing on one leg, "That which is disagreeable
unto thyself practice not against thy neighbor. This is
the principle of the Torah; all the rest only explains
this. Go, then, and perfect thyself." This is the prac-
tical application of the great precept, "Thou shalt love
thy neighbor like thyself."
THE FIVE MEGILLOTH.
No. 23.
WHEN We examine the character of these five Megil-
loth and their connection with the five books of the
Torah, we shall find that they correspond to the four
periods in human life and to the four seasons of the
year; as the Talmudists remark, "that which happened
to the patriarchs also happens to their descendants: that
which befalls the community of Israel likewise befalls
every individual Israelite.”
5
98
· APPENDIX.

The Book Genesis speaks of the origin of
Nissan.
the human race, and the espousals of the
Spring. patriarchs, their wives and families. The
Seed- Megillah "Canticles" likewise speaks of the
time.
love of youth, the days of tender sentiments.
Element In human life the ancients appointed eighteen
years, completing the first quarter of our
allotted span, as the proper age for matri-
mony.
of
Fire.
Tamuz.
The book Exodus speaks of the rapid in-
crease and of the vicissitudes of the family of
Jacob; their bondage and toil; the supply
of the manna; the revelation of Sinai; the
Harvest. erection of the Tabernacle.
Summer.
Element
of
Water.
The Megillah "Ruth" speaks of the vicis-
situdes in the fortunes of Naomi and Ruth;
how Boaz kindly supplies their wants; how
the law sanctions their union; the birth of a
son, and the founding of the house of David.
In human life marriage is followed by the cares of a
family, toil for their daily bread, the birth of children,
the training them in the fear of the Lord; the acquiring
of substance, the founding a house.
The book Leviticus forms the central portion of the
Torah, applying alike to the books that precede as to
those that succeed, like the middle bolt, that reaches
from end to end. It speaks of ceremonies and observ-
ances that teach man to commune with his God, by
means of sacrifices, purity, abstinence, and the obtain-
ing pardon from God. It predicts blessings for those
who obey, and denounces punishments for those who
transgress the law of God.
1
APPENDIX.
99.
The Megillah "Lamentations," forming the central
one of the Megilloth, speaks of the destruction of Jeru-
salem and its temple; how the crown fell from the head
of Israel,' because they forsook the Lord and transgressed
his law. In human life, this middle period of perfect
virility, if devoted to the service of God, redeems the
errors of the past and secures the happiness of years to
come. But, if spent in rebellion and perverse folly, de-
stroys alike the past and the future.
The book Numbers speaks of the good and the evil
occurrences that Israel experienced during the wander-
ings in the wilderness.

Tishri.
Autumn.
The Megillah "Ecclesiastes" speaks of the
good and of the evil incidental to humanity
during its existence on earth. In human
life this third quarter leads to the love of Vintage.
quiet tranquillity, though but too frequently
agitation is man's lot.
The book Deuteronomy repeats the whole
of God's law, and completes the divine
work. Speaks of the death of Moses, of his
merits: "There arose not again in Israel a
prophet like unto Moses." The Megillah
"Esther" relates the last wonderful deliver-
ance vouchsafed to Israel that is recorded in
Scripture, and speaks of the merits of the
pious representatives of the nation, who
sought the welfare of the people, "and
speaking peace to all his seed." In human
life this last quarter winds up man's ex-
Element
of Air.
Tobath.
Winter.
Sterility.
Element
of
Earth.
¹ In the engraving this Megillah is leaning, as if in the attitude of falling.
i
100
APPENDIX.
perience by that which is "the end of all men." And if
in life he has "sought the welfare of mankind." it will
tend "to the peace of all his seed."
THE MITSNEPHETH, TURBAN, OR HEAD-COVERING.
No. 24.
ON examination, it will be found that all the men
depicted on our engraving wear a covering on their
heads. This indicates that "not to perform any relig-
ious rite with bare head is a statute unto Israel, a law
of the God of Jacob." (Vide Shoolhhan Arook, Orahh
Chayim, Sect. ii. § 5, and Sect. xci. § 3.)
Now the question has frequently been put, Why do
the Jews in their houses of prayer, and on all occasions
of public and private worship, keep their heads covered?
This appears to be nothing more than an original cus
tom; for in Asia, even to this day, it is a mark of
respect toward a superior to keep the head covered in
his presence; whereas, in these western countries, our
customs exact the reverse of all this, since the recog-
nized mark of respect in social intercourse and to supe-
riors is to keep the head uncovered; and there can be no
doubt but that the deepest marks of reverence and
respect that any human being can pay are due to God.
To this question the present appears to us the most
proper opportunity for replying.
And first, as to the influence of custom and that of
the East yielding to that of the West, if that rule were
to prevail, we should have to alter the mode in which,
in our prayers, we address God, which is in the second
person singular-"thou"-while custom, and the usage
APPENDIX.
101
of parlance in social intercourse and to superiors, em-
ploys the second person plural-“you”—a mode of ad-
dress which is not adopted even by the western nations,
since in their prayers they, like us, retain the custom of
the East, and address God as "thou."
Next, as to the custom itself, that of the East appears
most consonant to reason. For, as a mark of respect
and in accordance with custom, we of the West, when
we enter the house of a friend, or encounter a superior,
urcover our heads; but when we quit the house or
withdraw from the presence of him to whom this mark
of respect has been paid, we again cover our heads,
because he no longer sees us. If this be likewise the
mark of respect to God, we would be bound at all times
and in all places to remain uncovered. For, is the pres-
ence of God confined to the house of prayer only? Is
not the whole earth full of the glory of God?
But the fact is, that this keeping our heads covered is
not because of any custom in any part of the world, but
because of a positive commandment, which renders it a
duty incumbent upon us of the house of Israel. Ac-
cording to the thirteen articles of our Creed, as settled
by Maimonides, we believe (Article II.) "that the
Creator is ONE, and that he alone is God, who was, who
is, and who will be everlastingly;" while Article III.
declares "that God is not corporeal or material, and not
subject to the accidents of bodies or matter." He conse-
quently is altogether independent of time, place, or cus-
tom. And as God's law and precepts are the spiritual
focd, or sustenance of the soul (as we have already de-
monstrated), it follows that they must also be immu-
table; and therefore Article IX. declares our belief
زیم
102
APPENDIX.
"that the law of God will never be altered or changed
for any other dispensation; so that our intercourse with
God is, or should be, the embodiment and practical
carrying out of this law, and therefore unaltered,
whether we be in the East or in the West. Now the
command of God through Moses his servant, in Levit-
icus xvi. 3, 4, directs, "Thus shall Aaron come unto the
holy place a holy linen coat he shall put on-and with
a linen mitre (non mitsnepheth, turban or head-cover
ing) he shall be attired." Thus God commanded the
priest to perform divine service WITH HIS HEAD COVERED.
So long as the temple of Jerusalem and the Levitical
ritual remained in their glory, this precept was always
observed; but now that, alas! we have no altar, and
the priest can offer no sacrifices, sacred Scripture in-
structs us to "compensate for the offering of bullocks
with our lips" (Hosea xiv. 2); or, in other words, that
prayer is to replace sacrifice." Accordingly, every
Israelite during divine worship officiates as a priest,
offering, in lieu of sacrifice, his prayers in his place of
worship, which Scripture declares to be a pa mikdosh,
holy place on mengat, of minor holiness, but still holy,
and which replaces the altar in the temple. And as
each Israelite thus performs the function and service of
the priest, and as he must in all things and to the
utmost of his power conform to the law of God, he is
bound to keep his head covered during divine worship,
even as the priest was commanded to do when engaged
in the sacred service appertaining to his office,
66
THE END.
אמר הפליט
אמוני אל מיחדי אל קרואים
הלא חכמה בשם תקרא אליכם
ראו תורה יקרה מפנינים
כתוכה משמי שחק בסיני
באש חשך וענן וערפל
בעמדם מזרחה שמש בסיני
להשכילם בכל חכמה ובינה
להישירם בדרכי האמונה
אשר כל רן דבר חכמה בתוכה
וחבור מאמרי זה מגלה
אשר אזן וחקר מאמריו
בביאורו ודקדוקו מפואר
אלי העם בחירי אל סדורים
הכי חרבו שלופה היא וחציו
ולמוד מאמר חיצון יהתל
אשר חלו חלי נפש בשמי
בטוב לקחו מחיה הנפשים
להשביעם בעדן גן אלהים
ולאכול מעצי חיי נשמות
ומרדכי בן זאב הביאו
פה בויארק
בני אל חי וככבודו בדואים
על יד אב וראש כל הנביאים
ופטדת כוש וגם לשם שבואים
לישראל בסתרי מחבואים
אשר הפליא עשות פלאי פלאים
והעם באמת שומעים ורואים
היות מכל יקר שכל מלאים
ולתת לב וערמה לפתאים
ברמזי מאמריה תלואים
סתריה אלי הוגים וקוראים
בכור שכל מאד יפים ונאים
ורזים באמת כגלים וכראים
בכל לב את אדוניהם יראים
שכונים יפלו תוך לב משנאים
למען החיות רוח נכאים
רפואות רופאם מתחלואים
ומשביע רעבים גם צמאים
היותם רובצים בנאות דשאים
היות על מעלה רמה נשואים
שנת התרי"ט למספר הברואים
CONTENTS.
EDITOR'S PREFACE
PREFACE
A POEM DEDICATED TO THE SUBSCRIBERS.
CHAPTER I.
PAGE
5
7
t
Statement of Motives which have led to the adoption of a Curtain.-A glance at
the Silence of the Cabbalistic Priesthood on the subject of the Hebrew
Religion and its Observances.
CHAPTER II.
Explication of the word Sphira.-Names and Origin of the ten Cabbalistic Sphiroth
depicted according to their mystical precedence.-Organization of the ele-
ments, the planets, and the signs of the zodiac..
CHAPTER III.
Of the Harmony between the Celestial World and the Terrestrial World.-Of the
Letter "Yod" joined to the Verb "to be."-The name of God in a. Mystical
Triangle
CHAPTER IV.
Analysis of the Great Name of God, composed of Seventy-two Words..
CHAPTER V.
Explication of Four Semicircles that are Underneath the Transcript, from the
Book Yetsirah
CHAPTER VI.
11
12
18
21
25
Explication concerning the Patriarchs, their Wives and Children, and the com-
paring them to the Seasons.-The Influence of the Celestial Globe on the
Terrestrial Globe compared to that of the male on the female.-Good and
Evil Genii.-Paradise and Hell.
CHAPTER VII.
Explication of the Two Rosettes-the one relating to the Ten Commandments,
the other to the Benediction of the Cohanim.....
CHAPTER VIII.
28
34
Explication of the Day of Rest, from the Beginning of Creation.-Of its fulfilling.—
Of the Sabbath of Sabbaths, or Great Day of Forgiveness (Atonement)....... 87
5*
106
CONTENTS.
CHAPTER IX.
The Ashes for Purification. -Passover.-Pentecost.-Tabernacles, with their
Special Observances..
CHAPTER X.
Explication of the Marriage Ceremony, the Canopy, and other Observances there-
unto appertaining...
PAGE
44
50
CHAPTER XI.
Explication of the Duties of Woman.
62
CHAPTER XII.
Of Tephilin and Tsitsith.
64
CHAPTER XIII.
Of Circumcision..
70
CHAPTER XIV.
A few Words concerning the Sabbath...
78
CHAPTER XV.
Of the Reading of the Law during the Week-days.-Reason why the Tune of
Chanting is altered in the Maphtir………..
CHAPTER XVI.
Of the Sabbath and Habdalah, or close of the Sabbath……….
CONCLUSION…….
NOTE TO PAGE 23..
•
A POEM DEDICATED TO THE REV. DR. M. J. RAPIALL.
APPENDIX………
A POEM ADDRESSED TO THE HOLY LAW.
74
$5
103
& FX J I
REFERENCE GUIDE
TO THE
CHART AND BOOK
ENTITLED
ORIGIN OF THE RITES AND WORSHIP
OF THE
HEBREW S,
BY MAX WOLFF, NEW YORK.
THIS PICTURE is an allegory, representing Creation,
Religion, and the phenomena of nature. It has the form
of the Temple of Solomon; and combines the idea of
the earthly and heavenly temples.
(No. 8-page 31).-On the right is the celestial globe
supported by a column, surrounded by a stairway, rep-
resenting the ladder of Jacob, ascending to heaven;
near this is a railing, with an open gate, through which
is seen Paradise. An angel is stationed, holding a scroll
and a medal; on the scroll we read, "sun, light, day, heat,
summer, seed, dew, the good, sweetness, and life." On
the medal, the name of the angel, "good disposition."
(No. 10—page 32).—On the left is the terrestrial globe,
supported by the second column, with a stairway, em-
blematic of the descending on Jacob's ladder; also a
railing, with an open gate, through which is seen hell.
The angel on the top with a scroll, bearing the inscrip-
tion, "moon, darkness, night, cold, winter, barrenness,
snow, evil, bitterness, death." On the medal we read,
"evil disposition."
108
REFERENCE GUIDE.
Those two columns were placed by Solomon at the en-
trance of the Temple; they have reference to the pillars
of fire and cloud that guided the Israelites in the wilder-
ness. A balcony is seen at the foot of the human family,
connecting the two globes. The man standing beneath the
celestial globe, watering the ground, represents the
human being preparing himself for heaven. The woman
opposite, holding a basket, is emblematic of our first
mother Eve, who, having accepted the apple of the ser-
pent, introduced sin into the world. She also holds a
sheaf, representing the productiveness of the earth. The
child is the result of the same potency in the human
species. The centre of the picture represents the sanc-
tum sanctorum, or holy of holies.
(No. 1-pages 12-85).-Represents CREATION, dark-
ness on the face of the deep; that darkness refers to
that portion of 2d Chronicles, chapter vi. 1: "God said,
I will dwell in darkness;" and the twenty-two letters
that the Bible is composed of, represent the spirit of
the Lord moving upon the face of the waters. The
hemisphere represents the earth. The light part is em-
blematical of the command of God-"Let there be
light." The figure of the man represents Adam. The
whole centre is a representation of the new year (rosh
hashana), which commemorates creation.
(No. 2-page 13).-Represents the ten sphiroth, the
upper three, kether, chochmah, beenah, connected by a
triangle, representing the letter jod:
(No. 3-page 14).-The three upper circles represent
the three elements, fire, water, and air; recognized as
such by the ancients.
(No. 4-page 15).—The seven planets, known to the
ancients, revolving in the seven narrow circles, represent
the seven heavens. The scales are symbolic of judgment.
The clouds refer to the glory of God, that filled the
temple after it was finished.-Chron. vii. 1.
The curtains, one of, which is closed and the other
open, show that we can look into creation, but that our
knowledge is limited. The lintel of the door is the book
of creation; or the book Yetsirah; and the two door-
posts, the thirty-two degrees of wisdom.
REFERENCE GUIDE.
109
(No. 5—page 20).—The holy name of God, composed
of four letters, as written and as pronounced, in a halo
of glory.
THE SEMICIRCLE-Page 25.
Over this are five semicircles, divided into three
parts, representing the important numbers, three, seven,
and twelve. The lower semicircle contains the utensils
of the temple; showing that every thing in the temple
can be traced back to the creation. In the second, the
division of the human frame. In the third, the division
of the year. In the fourth, the division of creation.
And in the upper and fifth, the division of the Bible.
PART ONE-No. 3.-In the temple, is the jar of in-
cense, water-can, and napkin. In the human body, the
head, womb, and frame. In the year, warm, cold, and
temperate. In creation, fire, water, and air. In the
Bible, aleph, mem, sheen (see book Yetsirah).
SECOND PART-No. 7.—In the temple, the candlestick
with seven lights, seven garments of the high-priest.
In the human body, the seven organs of the five senses.
In the year, seven days of the week. In creation, the
seven planets. In the Bible, the seven double letters,
beth, gimel, daleth, caph, pe, resh, thau, dagosh and
rapha.
THIRD PART-No. 12.—In the temple, twelve loaves
of show-bread, twelve jewels of the ephod, and the
brazen laver on twelve supporters. In the human body,
twelve parts, viz.: two hands, two feet, etc. In the
year, twelve months. In creation, twelve signs of the
zodiac. In the Bible, the twelve remaining letters.
Giving the idea of the connection between the Bible,
the creation, the year, the human being, and the temple
-the principal contents of the holy Bible.
No. 6-page 21.—The Shem Hamphorash, composed
of seventy-two letters, from the three verses, 19, 20, and
21, of Exodus xiv. The two pillars are those of cloud
and fire.
No. 7-page 30.-Abraham and his wife Sarah, and
the three angels; he has a sun over his tent, symbolic of
the summer (see Gen. xviii. 1).
·110
REFERENCE GUIDE.
No. 9-page 32.-Isaac's house, with his son, Esau,
whom he commands to hunt deer for him. Over his
house is the moon, representing winter, the most favora-
ble time for the sports of the field. The figure in the
design of hell, represents Esau hunting for venison.
No. 11-page 33.-On the top of the engraving is
Jacob and his thirteen children; he is dwelling in two
tents, having the sun and moon over them, representing
summer and winter. The thirteen children of Jacob
(except Joseph), with stars over their heads, is emblem-
atic of Joseph's dream. There are also represented un-
derneath those emblems by which they were blessed by
their father Jacob, the signs of the zodiac; and, there-
fore, the emblems of the twelve months.
(Page 34).—Underneath are represented the four wives
of the patriarchs, emblematical of the four seasons of
the year.
(No. 12-page 41).-The day of Atonement-the ten
cabalistic sphiroth, representing the tenth day of the
seventh month. Four figures of four different ages,
standing on four steps; childhood, youth, manhood, and
old age; the four periods of human life, connected with
the four divisions of prayers used on that holy day; sach-
rath, musaph, minaha, and neilah.
(No. 13-page 42).-The Shophar, or Cornet.
(No. 14-pages 42-75).—Sabbath, the candlestick of
seven branches, the seven planets, and the seven columns,
represent the seven days of the week.
(No. 15-page 47). The observance of passover, the
father explaining to his son the departure from Egypt.
The two figures ascending the stairway of fifteen steps,
represent charity; these fifteen steps in the temple have
reference to the fifteen songs of degrees by David, from
the 89th to the 104th.
(No. 16-page 52).-Pentecost, the time of harvest,
the summer season, and the feast of weeks. On the
opposite side, we find an engraving representing the six
winter months.
(No. 17—page 54).-Feast of the Tabernacles, the
Succah; the seven figures seated at table, represent the
seven emanations, Abraham, Isaac, Jacob, Joseph,
+
REFERENCE GUIDE.
111
Moses, Aaron, and David; they also refer to the seven
prophets, Ezekiel, Habakkuk, Zephaniah, Haggai, Zach-
ariah, Malachi, and Daniel; the two figures on the plat-
form, a man pronouncing the benediction of the lular,
or palm-branch, to a child.
(No. 18-page 62).-Religious and domestic duties
incumbent on the women of Israel.
(No. 19-page 56).-Marriage ceremony; the terres-
trial and celestial spheres, representing man and woman;
the broken column signifies the destruction of the tem-
ple. As it is our duty to remember this event in our
happiest moments (Psalm cxxxvi. 6), which is symbol-
ized at the close of the ceremony by the breaking of a
glass; the ring of union; the seven pillars are the seven
benedictions, and the seven days of the wedding week;
the canopy represents heaven; and the four supporters,
the four cardinal points; and the altar refers to secrecy;
the angel holding a scroll, mazel tob, or good wishes.
(No. 21-pages 70-93.)-Circumcision, eight pillars
are emblematic of the eight days appointed; and also
an angel with a scroll inscribed "good wishes."
(No. 20, 64).—Tephilin and tsitsith, pointing to the
principal duties of man.
(No. 22—page 95). The scroll of the Torah, or the
Bible, and the perfect scale; the ten commandments,
surrounded by the ten sphiroth, pointing to the maxim,
"love your neighbor as yourself," is the foundation of
the law.
(No. 23-page 97). The five Megiloth, representing
their equality to the five books of Moses-and both are
emblematic of the four periods of human life, the four
seasons of the year, and the four elements-except Levit-
icus, the central portion of the Torah, speak of sacri-
fices, purity, abstinence, blessings, punishments. And
Lamentations, the centre of the Megiloth, speaks of the
destruction of the temple, as emblematical of the de-
struction of man for misconduct; this is the idea of hav-
ing engraved this Megiloth leaning on one side.
(No. 24—page 100). The turban of the high-priest
represents the head covering at the time of worship.
(No. 25-page 35).-Benediction of the Cohanim, em-
112
REFERENCE GUIDE.
blematical of the unity of God, as the jod is accom-
plished by a point, a point forms a circle, and a circle
has no beginning, no middle, and no end. So it may,
therefore, be an emblem of God, who has no begin-
ning and no end. The cornucopias represent plenty; the
blessing of Jacob by Isaac.-Gen. xxvii. 28.

296
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