Thus, the wearing of Tephillin[216] or phylacteries has, on the one hand, been continually condemned as a meaningless superstition, and a pretext for formalism and hypocrisy. But, on the other hand, Maimonides, who can in no way be suspected of superstition or mysticism, described their importance in the following words: “Great is the holiness of the Tephillin; for as long as they are on the arm and head of man he is humble and God-fearing, and feels no attraction for frivolity or idle things, nor has he any evil thoughts, but will turn his heart to the words of truth and righteousness.” The view which R. Johanan, a Palestinian teacher of the third century, took of the fulfilment of the Law, will probably be found more rational than that of many a rationalist of to-day. Upon the basis of the last verse in Hosea, “The ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein,” he explains that while one man, for instance, eats his paschal lamb with the purpose of doing the will of God who commanded it, and thereby does an act of righteousness, another thinks only of satisfying his appetite by the lamb, so that his eating it (by the very fact that he professes at the same time to perform a religious [pg 250] rite) becomes a stumbling-block for him.[217] Thus all the laws by virtue of their divine authority—and in this there was in the first century no difference of opinion between Jews and Christians—have their spiritual side, and to neglect them implies, at least from the individual's own point of view, a moral offence.
The legalistic attitude may be summarily described as an attempt to live in accordance with the will of God, caring less for what God is than for what He wants us to be. But, nevertheless, on the whole this life never degenerated into religious formalism. Apart from the fact that during the second temple there grew up laws, and even beliefs, which show a decided tendency towards progress and development, there were also ceremonies which were popular with the masses, and others which were neglected. Men were not, therefore, the mere soulless slaves of the Law; personal sympathies and dislikes also played a part in their religion. Nor were all the laws actually put upon the same level. With a happy inconsistency men always spoke of heavier and slighter sins, and by the latter—excepting, perhaps, the profanation of the Sabbath—they mostly understood ceremonial transgressions. The statement made by Professor Toy (p. 243), on the authority of James (ii. 10), that “the principle was established that he who offended in one point was guilty of all,” is hardly correct; for the passage seems rather to be laying down a principle, or arguing that logically the law ought to be looked upon as a whole, than stating a fact. The fact was that people did not consider the whole law as of equal importance, but made a difference between laws and laws, and even spoke of certain commandments, such as those of charity and kindness, as outweighing all the rest of the [pg 251] Torah. It was in conformity with this spirit that in times of great persecution the leaders of the people had no compunction in reducing the whole Law to the three prohibitions of idolatry, of incest, and of bloodshed. Only these three were considered of sufficient importance that men should rather become martyrs than transgress them.
These, then, are some of the illusions and misrepresentations which exist with regard to the Law. There are many others, of which the complete exposure would require a book by itself. Meanwhile, in the absence of such a book to balance and correct the innumerable volumes upon the other side, Professor Toy has done the best he could with existing materials, and produced a meritorious work deserving of wide recognition and approval.
X. The Hebrew Collection of the British Museum
The Hebrew collection in the British Museum forms one of the greatest centres of Jewish thought. It is only surpassed by the treasures which are contained in the Bodleian Library at Oxford. The fame of these magnificent collections has spread far and wide. It has penetrated into the remotest countries, and even the Bachurim (alumni) of some obscure place in Poland, who otherwise neither care nor know anything about British civilisation, have a dim notion of the nature of these mines of Jewish learning.
All sorts of legends circulate amongst them about the “millions” of books which belong to the “Queen of England.” They speak mysteriously of an autograph copy of the Book of Proverbs, presented to the Queen of Sheba on the occasion of her visit to Jerusalem, and brought by the English troops as a trophy from their visit to Abyssinia, which is still ruled by the descendants of that famous lady. They also talk of a copy of the Talmud of Jerusalem which once belonged to Titus, afterwards to a Pope, was presented by the latter to a Russian Czar, and taken away from him by the English in the Crimean war; of a manuscript [pg 253] of the book Light is Sown,[218] which is so large that no shelf can hold it, and which therefore hangs on iron chains. How they long to have a glance at these precious things! Would not a man get wiser only by looking at the autograph of the wisest of men?
But even the students of Germany and Austria, who are inaccessible to such fables, and by the aid of Zedner's, Steinschneider's, and Neubauer's catalogues have a fair notion of our libraries, cherish the belief that they would gain in scholarship and wisdom by examining these grand collections. How often have I been asked by Jewish students abroad: “Have you really been to the British Museum? Have you really seen this or that rare book or manuscript? Had you not great difficulties in seeing them? Is not the place where these heaps of jewels are treasured up always crowded by students and visitors?”
Yet how little does our English public know of these wonderful things! We are fairly interested in Græco-Roman art. We betray much curiosity about the different Egyptian dynasties. We look with admiration at the cuneiform inscriptions in the Nimrod room. We do not even grudge a glance at the abominable idols of the savage tribes. But as to the productions of Jewish genius,—well, it is best to quote here the words of Heine, who ridiculed this indifference to everything that is Jewish, in the following lines:—