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According to the present practice, the fingers of the two hands are so joined together and separated as to form five interstices; and a mystic meaning attaches to this. It was a later superstition to forbid looking at the priests' hands, as involving physical danger. But the Mishnah already directs that priests having blemishes on their hands, or their fingers dyed, were not to pronounce the benediction, lest the attention of the people should be attracted. Of the attitude to be observed in prayer, this is perhaps scarcely the place to speak in detail. Suffice it, that the body was to be fully bent, yet so, that care was taken never to make it appear as if the service had been burdensome. One of the Rabbis tells us, that, with this object in view, he bent down as does a branch; while, in lifting himself up again, he did it like a serpent--beginning with the head! Any one deputed by the rulers of a congregation might say prayers, except a minor. This, however, applies only to the "Shema." The eulogies or "tephillah" proper, as well as the priestly benediction, could not be pronounced by those who were not properly clothed, nor by those who were so blind as not to be able to discern daylight. If any one introduced into the prayers heretical views, or what were regarded as such, he was immediately stopped; and, if any impropriety had been committed, was put under the ban for a week. One of the most interesting and difficult questions relates to certain modes of dress and appearance, and certain expressions used in prayer, which the Mishnah (Megillah, iv. 8,9) declares either to mark heresy or to indicate that a man was not to be allowed to lead prayers in the synagogue. It may be, that some of these statements refer not only to certain Jewish "heretics," but also to the early Jewish Christians. If so, they may indicate certain peculiarities with which they were popularly credited. Of the services hitherto noticed, the most important were the repetition of the eulogies and the priestly benediction. What now followed was regarded as quite as solemn, if, indeed, not more so. It has already been pointed out, that the main object of the synagogue was the teaching of the people. This was specially accomplished by the reading of the law. At present the Pentateuch is for this purpose arranged into fifty-four sections, of which one is read on each successive Sabbath of the year, beginning immediately after the feast of Tabernacles. But anciently the lectionary, at least in Palestine, seems to have been differently arranged, and the Pentateuch so divided that its reading occupied three, or, according to some, three and a-half years (half a Jubilee- period). The section for the day was subdivided, so that every Sabbath at least seven persons were called up to read, each a portion, which was to consist of not less than three verses. The first reader began, and the last closed, with a benediction. As the Hebrew had given place to the Aramaic, a "meturgeman," or interpreter, stood by the side of the reader, and translated verse by verse into the vernacular. It was customary to have service in the synagogues, not only on Sabbaths and feast-days, but also on the second and fifth days of the week (Monday and Thursday), when the country-people came to market, and when the local Sanhedrim also sat for the adjudication of minor causes. At such week-day services only three persons were called up to read in the law; on new moon's day and on the intermediate days of a festive week, four; on festive days--when a section from the prophets was also read--five; and on the day of atonement, six. Even a minor was allowed to read, and, if qualified, to act as "meturgeman." The section describing the sin of Reuben, and that giving a second account of the sin of the golden calf, were read, but not interpreted; those recounting the priestly blessing, and, again, the sin of David and of Amnon, were neither read nor interpreted. The reading of the law was followed by a lesson from the prophets. At present there is a regular lectionary, in which these lessons are so selected as to suit the sections from the law appointed for the day. This arrangement has been traced to the time of the Syrian persecutions, when all copies of the law were sought for and destroyed; and the Jewish authorities are supposed to have selected portions from the prophets to replace those from the law which might not be produced in public. But it is evident that, if these persecuting measures had been rigidly enforced, the sacred rolls of the prophets would not have escaped destruction any more than those of the law. Besides, it is quite certain that such a lectionary of the prophets as that presently in use did not exist at the time of our Lord, nor even when the Mishnah was collated. Considerable liberty seems to have been left to individuals; and the expression used by St. Luke in reference to our Lord in the synagogue at Capernaum (Luke 4:17), "And when He had opened the book, He found the place where it was written," most accurately describes the state of matters. For, from Megillah iv. 4, we gather that, in reading from the prophets, it was lawful to pass over one or more verses, provided there were no pause between the reading and the translation of the "meturgeman." For here also the services of a "meturgeman" were employed; only that he did not, as in reading the law, translate verse by verse, but after every three verses. It is a remarkable fact that the Rabbis exclude from public reading the section in the prophecies of Ezekiel which describes "the chariot and wheels." Rabbi Elieser would also have excluded that in Ezekiel 16:2.
The reading of the prophets was often followed by a sermon or address, with which the service concluded. The preacher was called "darshan," and his address a "derashah" (homily, sermon, from "darash," to ask, inquire, or discuss). When the address was a learned theological discussion--especially in academies--it was not delivered to the people directly, but whispered into the ear of an "amora," or speaker, who explained to the multitude in popular language the weighty sayings which the Rabbi had briefly communicated to him. A more popular sermon, on the other hand, was called a "meamar," literally, a "speech, or talk." These addresses would be either Rabbinical expositions of Scripture, or else doctrinal discussions, in which appeal would be made to tradition and to the authority of certain great teachers. For it was laid down as a principle (Eduj. i. 3), that "every one is bound to teach in the very language of his teacher." In view of this two-fold fact, we can in some measure understand the deep impression which the words of our Lord produced, even on those who remained permanently uninfluenced by them. The substance of His addresses was far other than they had ever heard of, or conceived possible. It seemed as if they opened quite a new world of thought, hope, duty, and comfort. No wonder that even in contemptuous Capernaum "all bare Him witness, and wondered at the gracious words which proceeded out of His mouth"; and that the very Temple-guard sent to make Him prisoner were overawed, and before the council could only give this account of their strange negligence: "Never man spake like this man" (John 7:46). Similarly, the form also of His teaching was so different from the constant appeal of the Rabbis to mere tradition; it seemed all to come so quite fresh and direct from heaven, like the living waters of the Holy Spirit, that "the people were astonished at His doctrine: for He taught them as one having authority, and not as the scribes" (Matt 7:28,29).