12. Adar.—7th: Anniversary of death of Moses.

[13. Adar Sheni.—‏שושן פורים‎, ‏שבת זכור‎, ‏תענית אסתר‎, ‏פורים שבת פרה‎, and ‏שבת החדש‎ which in an ordinary year are observed in Adar, are in a leap-year kept in Adar Sheni; and ‏שבת שקלים‎ either on the last Sabbath in Adar, or on the first of Adar Sheni, if on Saturday.]

Note.—The 15th of Shebhat is, according to the opinion of the Hillelites (Mishnah, Rosh ha-shanah i. 1), “New-year for the trees;” i.e., in reference to tithes, and to the fruit of the fourth or fifth year (Lev. xix. 24, 25); the fruit that begins to grow on a tree between the 15th of Shebhat of one year and the same date next year is reckoned as the fruit of one year.

Various reasons are given for the distinction of the 15th of Ab: (a.) The punishment decreed against the Israelites in the wilderness in connection with the spies (Num. xiv. 29) was discontinued from the 15th of Ab. (b.) The posts set up by Jeroboam on the borders of his kingdom for the purpose of preventing Israelites from going up to Jerusalem were removed on this date. (c.) The preparation of the wood for the altar was completed on the 15th of Ab. (d.) On this day the Israelites obtained permission to bury the bodies of those killed in the war against Hadrian. (e.) The reconciliation [[501]]between the Benjamites and the other Israelites took place on the 15th of Ab (Judges xxi. 21 sqq.).

The Mishnah (Taanith iv. 8) states that the 15th of Ab and the Day of Atonement were to the Israelites once days of the greatest national rejoicings for all alike, rich and poor. In memory of these general rejoicings the daughters of Jerusalem wore on these days borrowed white garments, in order that those poor who had none of their own should not feel ashamed. The Mishnah then describes the causes of the rejoicings; namely, the dancings in the vineyards (Judges, l. c.) for the 15th of Ab, and the giving of the Law (i.e., the giving of the second tables, which, according to Tradition, took place on the 10th of Tishri), and the building of the Temple (i.e., the rearing of the Tabernacle, which, according to Tradition, was commanded on the 10th of Tishri for the rejoicings on the Day of Atonement). [[502]]

[[Contents]]

III.

RELIGIOUS EDUCATION.

Professor Lazarus in his recent work “Die Ethik des Judenthums” made the following observations: “In the continuity of the spirit of our nation we discover the solution of the riddle, which puzzled so many thinkers, viz.: how the small tribe of the Jews managed to outlive great and mighty nations.” This continuity of the spirit has been secured by our religious education. It has been said that education aims at producing in the younger generation the capacity of receiving, preserving and developing the culture we have acquired; this applies pre-eminently to religious education. That such continuity exists in our religious education, is evident from the fact that up to the present day the chief text-book for religious instruction has remained the same:—the Torah, or in a wider sense, the Bible, that everflowing fountain of living waters, not only for us Jews, but for almost all civilised nations. Our duty to preserve this continuity by handing over to the next generation the religious principles inherited from our predecessors is frequently insisted upon in Holy Writ, and emphasized on every occasion. We have in this respect a double duty to perform: Every parent is bound to secure as far as possible the well-being of his children; religious education [[503]]is indispensable for the children’s well-being. The Torah, the source of our religious education, is besides, our National treasure and inheritance, and every member of our community has as such the duty to guard and protect this treasure, that the rising generation receive it in its integrity. It is therefore not sufficient for any one of us to provide for the religious instruction of his own children, it is his duty to contribute his share towards the maintenance of the public schools or classes established for the religious instruction of the young. The Israelites in the wilderness joyfully received the National treasure, and solemnly declared “the Law which Moses commanded us, has been handed to us as an inheritance,” to be transmitted from generation to generation. These very words form the beginning of the religious education of our children, for as soon as they are able to speak, they are taught to recite and to understand the verse ‏תורה צוה לנו משה מורשה קהלת יעקב‎ “The Law which Moses commanded us, O congregation of Jacob, is an inheritance.” (Deut. xxxiii. 4.). In accordance with this principle, the Torah, the reading of the Torah in its original language, in the Hebrew, the translation and the understanding of the Torah, must form the basis of Jewish Religious Education, both in private and public instruction. The Torah is the essential element in the curriculum of Jewish Institutions for Religious instruction.