Synopsis of Jewish History / From the Return of the Jews from the Babylonish Captivity, to the Days of Herod the Great

by H. A. Henry

The prophet Daniel suffered himself to be cast into the lions' den, because he persisted in praying three times a day towards Jerusalem, in defiance of the king's edict, which prohibited any person from worshipping any other God but the idol set up by the king.

In the days of Daniel, it is found that the pure Hebrew used by the Israelites had become much corrupted by the intermixture of the Chaldee and other languages, with which they became conversant by their being so closely united with the strange nations. This caused the holy tongue to be in a great measure forgotten. Nehemiah complains of this, and says: "Their children spake half in the speech of Ashdod, and could not speak in the language of the Jew, but according to the language of the several people."

Ezra, the scribe, who lived in those days, looked on this matter with considerable grief. He was fearful that the people would entirely neglect their holy worship on account of the want of a proper knowledge of the sacred language. And he further saw the consequences would be, that when the people did pray, they would fail to select proper expressions to convey their feelings and sentiments. Ezra, therefore, in conjunction with his conclave, collected, composed, and compiled the prayers in the pure and original Hebrew. They were so arranged as to be suitable for any occasion of private and public devotion, both for the morning and the afternoon, in reference to the regular daily sacrifices offered up in the temple. Also, an additional form of prayer, called "Moosoph" in Hebrew, for those days on which the additional sacrifices had been offered; such as Sabbaths, festivals, and the new moon; also, for the evening sacrifice which burned all night on the altar; likewise, the Nengelah, or concluding prayer of the day of atonement. These are the prayers which have been handed down to the posterity of the Jews throughout the known world.

Ezra and his conclave, who performed this great work, were called "the men of the great assembly or synagogue." The Talmud, Maimonides, and other eminent Jewish authorities, inform us that this synod was composed of one hundred and twenty persons of great piety and learning, among whom were the prophets, Hagai, Zacharia, Malachi, Ezra, Nehemiah, Hananiah, Mishael, and Azaria, together with many other great men, whom we shall notice hereafter.

These prayers were in daily use among the people during the second temple; for in the Mishna, when speaking of the order observed in the daily sacrifices in the temple, it is stated that the prefect who gave the instructions, regularly said to the officiating priests, "repeat ye one blessing," which they did; then the ten commandments, and the shemang. He again said, "repeat ye with the people these blessings," which they did, many of which are in daily use among all orthodox Jews. Besides, as we have before noticed, many Israelites lived at great distances from the temple, and, therefore, it is not reasonable to suppose that God's chosen people should be altogether without some regular formulæ of prayer.

Any person who examines the prayers in daily use among the Israelites, must become sensible of their excellence, and the grateful expressions and high wrought admiration in which they are composed. They are adapted to every situation in life, whether in sorrow or in joy, in grief or in mirth. No one who views the wondrous creation; no one possessed of the slightest spark of gratitude for favors bestowed; nor he who looks forward with hope for relief in the hour of distress, or sickness, can possibly have any language better suited to his feelings, under any circumstances, and on every occasion.

Nothing, perhaps, has tended so much to keep Israel distinct from every other nation in the world, as their religious customs and observances; but more especially so, their language, the sacred original, in which the Lord of hosts manifested himself to his favorite creature; the language in which they pray, and which, in truth, is the only relic of their former glory and paternal heritage. It is the continuance of praying in the Hebrew, which forms, as it were, a communion for their dispersed brethren, from whatever country or clime they may migrate, and constitute themselves into a congregation; a language peculiarly their own—venerable for its antiquity, and sacred from its first promulgation, as being the true channel of divine revelation.

The reader will please understand that our observations, as well as the historical accounts, can only have reference to those prayers and supplications which were composed for the Jew by the men of the great synagogue, as already explained. Alas! that any innovation should have been suffered to mar the beauty of those holy compositions!

There are many more of a sacred character, such as known by the name of "Peyutem," or poetical compositions, which are read in the synagogue on the festivals and other special days. These are of much later date, and have been introduced, from time to time, into the Jewish liturgy, by men eminent for their learning, piety, and devotion. They were written under peculiar circumstances of distress and persecution, during the varied dispersion of the nation, more especially in the eleventh and twelfth centuries.

It was then that the Jews found consolation in the dark storm of persecution, in pouring out their souls in prayer and religious devotion, which they did spontaneously on the different occasions which presented themselves. Their extempore effusions were so characteristic of their pitiful situation, that they made an indelible impression upon the minds, not only of their composers, but also upon those to whom they were recited. To commemorate such events, these compositions were committed to writing. In honor to the authors, the several congregations among whom these pious men lived, introduced them into the festival prayers, and other marked days. These have become embodied in the regular festival and Sabbath prayer book, and have been in constant use among the German and Polish Jews up to the present day. The Portuguese Jews, however, have an entire different formula. Theirs is more ancient than either the German or Polish. It is worth notice, though strange, indeed, that the German Jews, who, in a great measure, omit the recital of these Peyutem, were the very people among whom they were principally composed. It is, however, not our province to discuss here the expediency of such proceedings: we have only to treat of facts; the reader can judge for himself.