“Israelites who sin with their body, and also Gentiles, descend into hell, and are judged there for twelve months. After the twelve months their body is consumed and their soul is burnt, and the wind scatters them under the soles of the feet of the righteous, as it is said, ‘Ye shall tread down the wicked, for they shall be ashes under the soles of your feet.’ (Mal. iv. 3.) But heretics, and informers, and Epicureans, who have denied the law or the resurrection of the dead, or who have separated from the customs of the congregation, or who have caused their fear in the land of the living, who have sinned, or caused many to sin, as Jeroboam, the son of Nebat, all such go down to hell and are judged for ever.” (Rosh Hashanah, fol. 17. 1.) According to this, the dying Israelite ought to expect twelve months of torment, and his surviving son ought to repeat the prescribed prayer for twelve months; but the rabbies have commanded that the prayer should be repeated only for eleven months, to intimate that the deceased was not so wicked as to be obliged to remain all the time of torment:—
ונהגו שאין אומרים קדיש ותפלה רק י׳׳א חדשים כדי שלא יעשו אביהם ואמם רשעים כי משפט רשע י׳׳ב הודש ׃
“The custom is, not to say Kaddish more than eleven months, so as not to cast a reproach on the character of the deceased father and mother as if they were wicked, for twelve months are the term appointed for the wicked.” (Joreh Deah, 376.) From this it is clear that a dying Jew’s expectation must be to endure the torments of hell for at least eleven months; and when he is dead, his son confesses, in the most public manner, and the appointed prayers of the synagogue confess, of every departed Jew, that he died in sin, and was not worthy to enter into the bliss of paradise; and express, moreover, their conviction that his portion is actually with the damned. Thus it is evident that Judaism holds out no hope of the forgiveness of sins, and that all its prescribed observances are of no avail in the hour of need. A Jew’s sad contemplation on his death is, then, that he is going down to hell, and his hope of liberation is based upon the prayers of his son, or upon the fact of his being an Israelite. But is this a reasonable ground of hope? No hope of salvation can be reasonable which is not built upon a plain promise of God. Our reason can tell us nothing about either heaven or hell; and therefore no speculations of our own can satisfy us respecting either one or the other. The only satisfactory testimony can come from God’s revealed will; but in the whole volume of the Old Testament, there is not one promise declaring that an Israelite shall be delivered from hell after twelve months’ punishment, or that the son’s public prayers in the synagogue shall deliver the father. This is all the mere invention of the rabbies, without the least warrant from the Word of God. It is, therefore, not a hope on which any reasonable man can rest in peace. The sum of the whole matter is, that every Jew expects to go to hell, and that he has no promise of God to assure him that he shall be redeemed thence. Judaism is not, therefore, a religion which affords a rational hope of salvation. In asserting that every Israelite must go down to hell, it teaches that sin is not forgiven by God, but must be atoned for by the personal suffering of the offender; and that happiness cannot be enjoyed until personal satisfaction has been yielded by twelve months’ torments. Now if this principle were true, there could be no salvation at all. Sin, as being an offence against an infinite Being, is infinite in magnitude, and therefore, requires infinite punishment. The justice of God is also infinite, and requires an infinite satisfaction; so that if this satisfaction is to be rendered by the personal suffering of the offender, that suffering must be infinite, that is, it must endure for ever and ever, and thus salvation is altogether out of the question. The Jewish hope is, therefore, unwarranted by Scripture, and contrary to reason, and, we may add, inconsistent with itself. In the custom and doctrine which we have just considered, a dying Jew is taught to hope that he shall be delivered from that place of torment, whither he is going, either on account of his son’s prayers, or on account of his Jewish origin. But on his death-bed he is taught to believe that his death will be an atonement for his sins, for in his dying confession, these words are put into his mouth:—
ואם קרבה עת פקודתי למות , תהא מיתתי כפרה לכל חטאותי ולכל עוונותי ולכל פשעי שחטאתי ושעויתי ושפשעתי מיום היותי ׃
“But if the time of my visitation to death be near, O let my death be an expiation for all my sins, iniquities, and transgressions, wherein I have sinned, offended, and transgressed against thee, from the day of my existence.” These two doctrines are plainly contrary the one to the other. If death be an atonement for all sins, then, when it is once suffered, all these sins are forgiven, and there is no need of further punishment in hell for twelve months. But if this further punishment be inflicted, then the death of the individual is not an atonement for his sins. The Jew may choose which of these hopes he pleases; but whichever he may assert to be true, the other is necessarily false; and if one be false, then the oral law teaches falsehood, and cannot be depended upon with respect to the other. There is, then, in these two statements, a glaring inconsistency, which makes them both suspicious in themselves: and the Word of God is as opposed to this last statement, as to the former. The Bible represents death as a consequence and punishment of Adam’s sin, not as an atonement: and hence it is that infants die, who have never committed actual sin, and do not need an atonement on that account. Death is, therefore, a punishment, and that which is a punishment can never be an atonement. The dying Jew, then, if he be a reasonable man, has no hope that can yield him peace and consolation in that solemn hour. He prays that his death may atone for his sins, and yet believes the very contrary—that he is going down to the place of the damned, and that his son will have to undertake the work of his redemption. How any thoughtful man, especially how any Israelite who has read the Law and the Prophets, can be content with such a religion, we cannot comprehend. The very essence of religion, the very consideration that gives it any value, is the comfort which it affords to the departing sinner. If it cannot soothe, support, and comfort him in the hour of death, it is not worth the having. The Christian faith is very different, and, in our opinion, far more in accordance with the Old Testament. We believe, in the first place, that there is a full and perfect pardon for all sins by the atonement of the Messiah, so that the sinner who dies in repentance and faith, is delivered from all punishment and other consequences of sin, and enters at once into the abodes of the blessed, there to await the morning of the resurrection. The Old Testament promised that Messiah should bear our sins. The New Testament tells us that He has borne them, and that therefore we can “now be justified from all things from which we could not be justified by the law of Moses.” (Acts xiii. 38, 39.) It tells us that “God made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Cor. v. 21); and “that if any man sin, we have an advocate with the Father, Jesus, the Messiah, the Righteous; and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John ii. 1, 2.) We believe, therefore, that Messiah has borne all that we ought to have borne, as the prophet says—
מוסר שלומנו עליו ובחבורתו נרפא לנו ׃
“The chastisement of our peace was upon him, and with his stripes we are healed,” (Isaiah liii. 5,) and that now we are delivered. There is no twelvemonth of torment awaiting those whom Messiah has redeemed, neither do we trust in our own death as a possible atonement. Our hope is firmly fixed, and, therefore, though sinners, we can die in peace, resting on the salvation which God himself has wrought, in no fear of the torments of the damned, but humbly expecting, for the Messiah’s sake, to be admitted into the mansions of the blessed. Resting on this hope, the Christian can say, “To me to live is Christ, and to die is gain.” (Philip, i. 21.) He can look forward from death to the glorious consummation, as St. Paul did, who, when the hour of his martyrdom approached, was enabled to say, “I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight; I have finished my course; I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” The Christian expects after death not to spend twelve dreary months in hell, “For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be, that being clothed, we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” (2 Cor. v. 1-4.) Such is the hope which Christianity holds out, and it is hardly necessary to prove that it is more satisfactory, and more calculated to convey peace to the conscience of a dying believer, than the dread prospect, of twelve months’ sojourn in the place of torment. This in itself proves, that Christianity is greatly superior to Judaism, and even affords a presumption that Christianity is true. Reason tells us, that if God has given a revelation at all, that revelation must contain the way of obtaining pardon for sins, and be able to administer consolation to the dying. In this respect Judaism fails. It promises forgiveness and justification to a thousand ceremonial observances, but in the hour of man’s extremity, it tells him that there is no way of pardon, but that he must go down into torment, and expiate his sins by actual suffering. This system cannot, therefore, be of God. Christianity, on the contrary, has the first great essential in religion; it informs man how he can obtain forgiveness, and tells him how to die in peace; and the system of pardon and consolation which it proposes, is in exact accordance with the doctrine of Moses and the prophets. Moses promises pardon to an atoning sacrifice. Isaiah says, that Messiah is to be the true atonement; and Christianity rests upon these two principles. The Jew himself must admit, that our hope has at least a strong appearance of truth, and that we have the letter of the Old Testament in our favour. We have, therefore, more reason to trust to Christianity, than he has for resting on Judaism, which has not even a semblance of proof, and is as far from the letter as from the spirit of the Old Testament. We would earnestly request of every Jew to consider what is his hope in death, and what is his prospect after it? Can he be content with that which Judaism offers? Can he be happy in the prospect of twelve months’ torment? Or, can the repetition of Kaddish afford him any hope of liberation from that place, whither his sins have brought him?
He cannot pretend to have any warrant from Scripture. Where does Moses tell a Jewish child to say Kaddish for his deceased parent, or that the saying of it will deliver the soul from the grasp of Divine justice? And reason does not offer a greater measure of consolation. Reason says plainly, either that the deceased is guilty or not guilty; either, therefore, justice demands that he should be punished or delivered. In the one case the prayer is unavailing, in the other unnecessary. Reason says that God either pardons or punishes; but that there is no middle way. Judaism then offers a hope equally unwarranted by reason and Scripture, and thus, forsaking a poor sinner in the hour of his extremity, is not worthy of the profession of any one who uses his reason, or reveres the Word of God.
No. XXXIX.
ALMSGIVING.
The object of our late numbers has been to point out the inconsistency and precariousness of the various hopes, which the oral law holds out to its advocates, and the consequent inadequacy of a religion which leaves its professors without a reasonable hope of eternal happiness. In the course of our observations, the subject of almsgiving twice presented itself prominently to our notice; first, as a means of compensating for the sins and omissions of the past year; and secondly, as a means of promoting the repose of departed souls; from which it appears that the oral law considers this duty as most important and beneficial both to the living and the dead. The object of the present paper shall therefore be, to inquire into the rabbinic doctrine of almsgiving, and to compare it with the law and the prophets. The duty and extent of almsgiving are thus defined:—