We are not ignorant of the many prophecies against Edom, but, however many or severe, they form no justification of these prayers, even if the rabbies know who is intended. God is a merciful God, as well as a just Judge, and when he arises to judgment, or when he utters a denunciation of wrath, we may be sure that he does all in truth and righteousness. But that furnishes no excuse for the sons of men who presumptuously take upon themselves to call down God’s wrath by prayer, or to offer themselves as the executioners of his anger. The Word of God contains many denunciations of wrath against the Jews, but this does not justify the nations who have persecuted and oppressed them. What would the Jews think of us if we collected all the fearful passages in the twenty-sixth chapter of Leviticus, and the twenty-eight of Deuteronomy, and wove them into a prayer to call down God’s wrath upon the people of Israel? What would they say if we appointed this form for the most solemn days, and for the time of our festivity? Yet this is what the rabbies have done, and what the oral law prescribes, and therefore we say, that such teaching is not from God. And we say this, not simply because reason leads to this conclusion, but because such prayers are directly contrary to the express command of God. When he sent the Jews into captivity to Babylon, he did not tell them to pray that “he might pour out his wrath” upon that city, and much less to “satiate the clods with the blood” of its inhabitants. On the contrary, he said—
“And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace.” (Jerem. xxix. 7.) Now how does this command agree with the above prayers? Suppose even that the rabbies were right, and that Edom does mean Rome, how can the Jews there pray for its peace and for its utter destruction at the same time? Those prayers are utterly irreconcilable with this command of God, and therefore furnish another proof of the error as well as the intolerance of the oral law. This was the object which we had peculiarly in view. We do not wish to burden every Israelite in London with this intolerance. Many are perhaps ignorant that such prayers are offered in the synagogue—many overlook them through inattention, and many others disapprove of them. But in those who do know and disapprove, it is exceedingly inconsistent to join in them, or to remain silent. The spirit of these prayers is thus countenanced, and the intolerance handed down from generation to generation. Children go to the synagogue, and hear these prayers offered; they think as it is the language of prayer, of public prayer, of the prayers of the people of Israel, it must be right. What other conclusion can they form? Thus they imbibe the same spirit, and thus the people of Israel are kept in bondage to the intolerance of by-gone generations. But some will say, We acknowledge that these prayers are contrary to the Bible. Remember, then, that in making this acknowledgment, you admit the synagogue—yea, the whole nation of Jews, has been in error for many centuries. And if the Jewish nation has been universally mistaken upon so simple, yet essential, a point of religion as true charity, it is highly probable that they are mistaken on other points too, especially those that are more difficult and less obvious to human reason. But above all, remember that whilst the whole system of the oral law, in its precepts and prayers, has taught you to curse your enemies, Jesus of Nazareth has taught us to bless. “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” (Matt. v. 43, 44.) “Bless them which persecute you: bless, and curse not.” (Rom. xii. 14.) But some Israelites may still think that it is unfair to judge the oral law by this one service to the Passover. Such an one we would remind of the blessing of the Epicureans, as it is called, which he is bound to say—
בכל תפלה שבכל יום ׃
“in every prayer, every day.” (Hilchoth T’phillah, c. ii. 2.)
ולמלשינים אל תהי תקוה וכל עושי רשעה כרגע יאבדו והזדים מהרה יכרתו ומכניעם במהרה בימינו . ברוך אתה ה׳ שובר אויבים ומכניע זדים ׃
“O let the slanderers have no hope: all the wicked be annihilated speedily, and all the tyrants be cut off quickly; humble thou them quickly in our days. Blessed art thou, O Lord, who destroyed our enemies.” (Daily Prayers, fol. 36.) Here is the same utter want of mercy. No desire for their amendment, no prayer for their conversion, but an invocation of sudden wrath and destruction. And this the synagogue prescribes, not on its feasts only, but every day; yea, and every time of prayer is to be marked by the voice of malediction. There is also another command relating to this daily malediction, which illustrates still farther the spirit of the oral law.
שליח צבור שטעה ונבהל ולא ידע מהיכן יתחיל ושהה שעה יעמוד אחר תחתיו . ואם טעה בברכת האפיקורסין אין ממתינין לו אלא מיד יעמוד אחר תחתיו שמא אפיקורסות נזרקה בו ׃
“If the reader in the synagogue should make a mistake, or be confused and not know where to begin, and delay for an hour, then let another rise up in his stead. But if he made the mistake with regard to the blessing of the Epicureans, he is not to be waited for, but let another instantly rise up in his stead, for perhaps he is infected with Epicureanism.” (Ibid. c. x. 3.) According to this law, if the reader go wrong in invoking a blessing, or offering up an intercessory prayer for mercy, such a petition may be delayed for a whole hour. But if this malediction should be the place of his mistake, there is to be no delay and no postponement. If the reader cannot offer it in time, another is to rise up immediately, and cry to heaven for a curse.
No. XVII.
RABBINIC LEGENDS IN THE SYNAGOGUE SERVICES.
We have just considered the extraordinary command of the oral law, which provides, that, if the reader in the synagogue should make a mistake in reading the prayers, the congregation shall wait for him for an hour: except the mistake occur in cursing the Epicureans, for then, “He is not be waited for, but let another instantly rise up in his stead, for he is, perhaps, infected with Epicureanism.” The special notice of this case is as honourable to the Jews as it is condemnatory of the oral law. It would appear from this that such mistakes had occurred. Readers in the synagogues have sometimes stumbled and stammered when thy came to this fearful malediction. And truly we are not surprised, if a man of piety, acquainted with God’s Word, should be overwhelmed in publicly cursing his fellow-men, and be unable to bring the words of imprecation over his lips. The care which the Scribes took to legislate for such an occurrence, implies an honourable testimony to the good feeling of the nation, though it strongly marks their own intolerance, and forms a striking contrast to the spirit inculcated in the teaching of Jesus of Nazareth. When his disciples asked him to teach them to pray, he taught them a short form; but short as it was, it contained the petition, “Forgive us our trespasses, as we forgive them that trespass against us,” and was followed by this admonition, “For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” (Matt. vi. 14, 15.)