pleasant or unpleasant-all this we consider as sent to us by the Will of the Almighty, and we express our conviction by a suitable blessing,. There is the general rule: It is unlawful for man to enjoy anything on earth without previously acknowledging by a 7 that God is the source whence the enjoyment is derived. For different cases different forms of the have been fixed.1

One of the most important of these benedictions is the prayer after meals, en na "the benediction for food," or Grace. It is also called "the three benedictions," nia w because originally it consisted of three benedictions: (1) Praise of God's providential care of all creatures: ; (2) thanks for our food, as well as for our national gifts, Palestine, the Cove

وو

בִּרְכַת הָאָרֶץ thanksgiving, or " הוֹדָאָה :nant, and the Law

blessing for the land;" (3) prayer for the restoration

בִּנְיָן יְרוּשָׁלַיִם : of Zion and the rebuilding of the Temple

in commemoration of the relief given to (הַטוֹב וְהַמָּטִיב)

In the course of time a fourth blessing was added

the Jews after the close of the war with Hadrian. On special occasions, such as weddings and the like, appropriate additions are made.

When three grown-up male persons or more have their meal together, a special introductory form is used, called ; that is, one of the company acts as reader, and the rest form the congregation.

NOTE. Before meals we wash our hands, say the blessing Dnby, and eat a piece of bread, after having said the

ITT

המוציא blessing

1 See Appendix VI.

OUTWARD SIGNS AS REMINDERS OF GOD'S

PRESENCE.

(FOR STANDARDS IV. AND VI.)

"Set up for thyself signs," in order not to forget those things which ought to be remembered. Although the best reminder of God's presence is the voice that speaks to us from within, out of our conscience, we nevertheless are liable, as human beings, to forget important duties in the absence of an outward reminder. The Law has appointed three such reminders: doorpost-ornament," nyy "fringe," and "orna

ment."

1.

Doorpost-Symbol.

The Mezuzah is a piece of parchment on which the two first paragraphs of Shema (Deut. vi. 4–9 and xi. 13-20) are written. The parchment is rolled together, put into a small case, and fixed on the righthand doorpost. A small opening is left in the case, where the word "Almighty," written on the back of the scroll, is visible.

The object of the mezuzah is to remind us of the presence of God, of His Unity, Providence, and Omnipotence, both on entering our home and on leaving it; of the all-seeing eye that watches us, and of the Almighty

who will one day call us to account for our deeds, words, and thoughts. The mezuzah thus serves to sanctify our dwelling and protect it from being polluted by evil deeds.

"Thou shalt make unto thee fringes upon the four corners of thy garment wherewith thou coverest thyself" (Deut. xx. 12). The object of this commandment is explained in the third section of Shema: "Ye shall look at it and remember all the commandments of the Lord." We fulfil this commandment in two ways: (1.) We wear the whole day a small garment with four corners each of which is provided with n

-During the morn (.2) אַרְבַּע כַּנְפוֹת or טַלִית קָטָן It is called

ing-prayer on the Day of Atonement all day long

we wear over our garments a n (scarf), having my on its four corners. Before putting on the we say a blessing (7), thanking God for having given us this commandment.

"Thou shalt bind them as a sign upon thy hand, and they shall be for a frontlet between thine eyes' (Deut. vi. 8). This commandment occurs in almost the same words four times in the Torah, twice in the

66

1 admits of two meanings, (1) "fringes" or 'something to look upon."

2 So called because worn in the morning during The name

may also be derived from "to join closely," "to attach," and would thus signify an ornament closely attached to the body.

first two sections of the Shema, and twice in the first two paragraphs of the 13th chapter of Exodus.

The object of this commandment is to direct our thoughts to God and His goodness, and to impress certain lessons on our mind.

NOTE.-Tradition has acquainted us with the way in which this law is to be carried out. The four paragraphs that make mention of the commandment of the Tefillin, viz., 1, p (Exod. xiii. 1– 10); 2, 782 ? ?? (Ibid. 11-16); 3, p (Deut. vi. 4−9); 4, vy o nin! (Ibid. xi. 13-20), are twice written down on slips of parchment; each set is put into a leather case (2) and by

(תְּפִלִין שֶׁל יַד) bound on the arm (רְצוּעוֹת) means of leather straps

"for a sign," and on the head (N) "for a memorial." Before putting on the tefillin an appropriate blessing is said referring to the commandment of tefillin. The lessons of which the tefillin are intended to remind us are set forth in the four paragraphs as follows:

1. The first paragraph teaches that we must, in various ways, express our belief in God as the King and Ruler of the universe. Two laws are mentioned in this paragraph which serve this object -the sanctification of the first-born to the service of the Lord, and the celebration of the Feast of unleavened cakes.

2. The second paragraph reminds us of the wonderful way in which God delivered our forefathers from Egyptian bondage. Remembering this deliverance, we are strengthened in our faith in God in days of trouble; for His ways are not ours, and when we do not see any prospect of relief God may be preparing help for us.

3. The third paragraph (V) proclaims the Unity of God, and teaches us to love God and obey Him out of love.

4. The fourth paragraph teaches that Providence deals with men according to their merits, according as each deserves reward or punishment.

We lay the tefillin on the arm near the heart, and on the head, and whilst doing so we are reminded of our duty to employ the thoughts that rise in our mind, and the desires of our heart, in the service of the Lord, who gave us the powers of thought and will.

The tefillin may thus be considered as an outward sign of our inner belief in God: we therefore do not put them on on Sabbaths and Festivals, the very observation of which is itself a sign (nix) of our belief in God, the Creator of the universe.

T:

The laying of the tefillin is obligatory for all males from their thirteenth birthday. With the completion of his thirteenth year a boy becomes of age in reference to the fulfilment of all religious duties. He is then called (lit., a son of the commandment), a member of the Jewish community, upon whom devolve all such duties as a Jew has to perform. On the Sabbath following that birthday, the Bar-mitsvah is called to the Law, either to read a section of the Sidra or to listen to its reading, and publicly acknowledge God as the Giver of the Law. Whether this ceremony and the family festivities connected with it take place or not, the obligations devolving on the Bar-mitsvah remain the same.

Signs of God's Covenant.

1. The Covenant of Abraham,

God made a covenant with Abraham and said, "Thou shalt keep my covenant, thou and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee: every male child among you shall be circumcised, when eight days old" (Gen. xvii. 9, 10, 12).

2. Sabbath is likewise "an everlasting covenant," "a sign it is between God and the children of Israel for ever" (Exod. xxxi. 16, 17). See p. 15.