seyn, to lead; mekabbel seyn, to receive *. The German syllables, which they prefix to Hebrew words, are the following:-an, aus, ein, ab, auf, ver, and sometimes in. Thus the verb Saraph signifies to burn. If therefore the Jew wishes to say to burn down, he says, absarfnen; if to burn up, versarfnen. Chatach + signifies to cut. Hence to cut off, abchatchenen, &c. Lokeach means to tuke. Hence, I have as yet received, or taken, nothing; Ich habe noch nischt inlokeacht. The substantives do not suffer so much violence as the verbs. There are however occasional changes, 1. of a masculine into a feminine, 2. of a noun into a diminutive. In the former case, te, in the latter, che, is added. Thus Ganf, a thief; fem. Ganfte: Schauchen, a neighbour; fem. Schauchente. Mokum, a place; dim. Mokumche: Schikza, a (gentile) maid servant; dim. Schikzeche. pp. 39-43. This last word requires a little explanation. The Jews, according to their notions of the Sabbath, can neither stir their own fires, nor snuff their own candles, on that day. Hence, a gentile servant is employed in their quarters for this purpose. Perhaps the same individual undertakes for several families; in which case she has to use no small activity. Such a person is sometimes called Shabbes Goie-(see our author, pp. 42, 43)— that is, Sabbath Gentile, or heathen. Schikza is from the root !!! שקץ On The next work on our list, by Vollbeding, is smaller than the last, and contains very little preliminary matter. the Jewish pronunciation of German, the author thus writes:Even genuine German words they pronounce so coarsely and indistinctly, and write so badly, that it requires some pains to understand them. For example : Hebrew-Emet dibbarti (I have spoken truth.) German-Ich habe die Wahrheit geredet. Jewish-Iach hab emes gedabert. Hebrew-Ani schomea et tsaaka gedola (I hear a great cry.) German-Ich hör' ein grosses Geschrei. Jewish-Iach hör ane godle zaike. Hebrew-Col sechorati belaila nigneva (All my ware was stolen in the night.) German-Sie wechseln einer von dem andern. Jewish-Sie chilfenen ein jeder von seinen chawer. pp. iv. v. The third work is merely a dictionary or glossary, without preface or introduction. The fourth work is a drama, for the feast of Purim. At this season the Jews in some places, Amsterdam for instance, go about the streets belonging to their own quarters, in masquerade dresses of various kinds; and for this occasion the present pro * .The his pronounced by modern Jews like s .קבל,נהג נתן * † Rabbinical. duction is intended. The characters of the piece stand thus: Chorus of Israelitish Soldiers. Saul and David thus converse: Saul. Tarry no longer! Delay but augments the courage of the insolent, David.-One favour at thy hands must I require, O King. Saul.-Name it only, David. Duvid.-That I may put off these arms. Saul.-The arms! What sayest thou? Hard is the combat, mighty the foe. How, unarmed, wilt thou ward off his blows? How pierce him? David-Was the worthless jaw-bone of a beast of burden stronger in the hand of Sampson than a well-sharpened sword? This sling, O prince, shall prove mightier than these weapons. The meanest instrument, in the hand of God, can accomplish all. Suffer me to lay aside the weapons. Not to my arm, but to God, even the true God, the God of Israel, and to him alone, shall the king give the glory. p. 10. Here Sampson takes the place of the lion and the bear. Saul thus bewails his own sin and punishment. "I once was thus brave. Now am I so changed, that my hope is become servile fear. Ill-timed compassion ! Shameful avarice ! through thee it was that in the land of Amalek I rebelled against the command of the Most High. I lost courage, I lost hope, Sceptre ! diadem ! ye are now my torment. p. 10. Our readers will search the Dramatis Personæ for Goliath in vain. The plan of the Drama is Grecian, and he dies behind the scenes. The following is the chorus of the soldiers, returning with David after the victory. דער גרינע לאַרבער שמיקעט דעס קליינען הירטען שטירן: צום טרויערפֿאָללען בערגע ציון'ס קעהרט פֿריידע צוריקי זעהעט! דיזער טאַפפֿרע ארם דער דען ווילדען צור ערדע וואַרף האָט צערריססען דיא באַנדע דער קנעכטשאַפֿט איזראעל ס, פֿערוויררונג וויידעט זיך אים פאלעסטינישען לאַגער Green laurels adorn the brow of the youthful shepherd; peace returns to Zion's mourning hill. Lo, this valiant arm, which dashed the savage to the earth, has burst the chains of Israel's bondage. Confusion spreads through the Philistine camp. p. 13. We find two other specimens of the Jewish drama, in Schudt's Jüdische Merckwürdigkeiten: Francfort and Leipzic, 1715. The two little thick volumes, in small quarto, which compose this work, present a cubical block of all sorts of information upon matters connected with the Jews, and a striking monument of German industry. The former of the pieces is entitled YEA (" the Play of Ahasuerus "), and relates to the history of Haman, Mordecai, and Esther. The other is the o", or "Selling of Joseph." In the latter we have a gentleman introduced, under the at first unintelligible name of np, whose witticisms are not always translatable. The wolf also makes his appearance, and assures Jacob that he has not eaten his son; so far from it, that he has been looking for one of his own for the last ten days. מכירות יוסף are פיקל דערינג We now pass on from the Orthographiesche Verbesrungen of our worthy friend, Mr. I. D. Zürendorffer, to the last work in our list, The Book of the Camp of Israel. The work contains ritual directions, moral precepts, tales, a recommendation of cleanliness, and the praises of inoculation. The title, Camp of Israel," requires explanation. The ritual part of the work comprises the heads, דיני מליחה - חלה נדה הדלקה The letters over which we have placed a star, stand so in the title-page of the work; and these compose the word, (camp.) Hence the title. Our readers perhaps will remember, that similar traces of the Cabala may be discovered in some of the Fathers of the Christian church: The term 'Ix0us, which they apply to our Saviour, being formed from the initials of the Greek words, which express his Name, his Divinity, and his Office.The following translation will afford an idea of the burdensome character of some domestic observances, still maintained amongst the Jews. 1. Care must be taken, before all things, that the meat, as soon as it is brought from the butcher's tray into the house, be put into the vessel appointed for that purpose. But be cautious not to set it upon a chair, bench, table, &c., where any thing of milk is ever put. 2. If the meat be laid where there is salt, and any of the salt sticks to the meat before soaking, a must be made. * 3. In the vessel in which the meat is soaked, and also in the basket and cloth for the meat, must no eatable-for instance, fruit, vegetables, &c.-be brought. 4. The water in which the meat is soaked must not be too cold, otherwise the blood in the interstices of the meat is hardened thereby. Therefore also, the meat ought not, in winter, to be soaked too early. And when the meat is frozen, it should not be salted till it is thawed: except in extreme necessity, on the eve of the Sabbath, or Festivals, or for a sick person, or for travellers just arrived, when the meat may be thawed in lukewarm water. 5. The water must cover the meat which lies to soak in it. &c. p. 3. The tales are not uninteresting. For instance: THE GOOD WIFE.-Rabbi Meir, the great teacher, sat on the Sabbath in the house of instruction, and taught the people. Meanwhile his two sons died, both grown up and instructed in the Law. His wife took them, placed them in a separate apartment, laid them on the bed, and threw over them a white cloth. At night Rabbi Meir came home. "Where are my two sons," said he, "that I may give them my blessing?" "They are," she replied, " in the house of instruction." "I looked about," he answered, "and did not see them."-She reached him a cup, he blessed it, drank, and asked again, "Where are my sons? that they also may drink of the wine of blessing."- They are somewhere near," said she, and set meat before him. When he had eaten and given thanks, she said to him, "Rabbi! permit me to ask a question." Say on," he replied, "my beloved.”—“A few days since," she proceeded," a certain person gave me jewels to take care of, and he now asks for them again. Shall I return them?"-" Thou neededst not to have first asked me that," said Rabbi Meir: "wouldest thou hesitate to give back to each his own?"-" Oh no," replied she: "yet I was unwilling to restore the jewels without thy knowledge." She then leads him to the apartment, enters, and takes the cloth from the bodies." Ah, my sons!" exclaimed the father, in a mournful voice; my sons!"-She turned aside, and wept. At length, however, she took him by the hand, and said, "Rabbi! hast thou not taught me that we must not refuse to restore what has been entrusted to our keeping? See. The Lord gave, the Lord hath taken away. Blessed be the name of the Lord!"Blessed be the name of the Lord!" replied the Rabbi. "Truly may we say, He that findeth a good wife, hath a treasure equal to precious pearls. She openeth her mouth with wisdom, and on her tongue is wholesome instruc tion! pp. 60, 61. -There are some things to be done, in our attempts to convert the Jews, which are so requisite, and at the same time so obvious, that we are in danger of neglecting them for this very reason. Amongst the points of which we have to convince the Jews, are some of the plainest facts; since, with respect to these very facts, they are lying under the greatest misapprehensions : which, till they are removed, must prove serious obstacles to all our endeavours for their benefit. For example: it would be a great point gained, if we could convince the Jews, as a nation, that we Christians are not An inquiry, or case of conscience. This is, when any knotty question arises, in which case it becomes necessary to go to the Rabbi, and ask what is to be done. idolaters. It is a general notion amongst the Jews, that Christians worship idols. This mistake perhaps is not without excuse for the Jews, dwelling in every part, have formed the idea of Christians, not only from Protestants, but from Roman Catholics; and Roman Catholics DO worship idols, and ARE idolaters. Hence their prejudice. Where an idolatrous worship is carried on, this is visible. Where there is nothing of the kind, the proof is only negative: and the Jew may be led to think that Protestants are only acting as some Roman Catholics do in Protestant countries,-concealing their idolatrous practices, but still retaining their idolatrous propensities in their hearts. For, being a traveller and a citizen of the world, the Jew knows well enough, that in many parts of nominal Christendom an idolatrous worship, under the name of Christianity, is now going on. This, then, is one point, in which, as far as Protestants are concerned, he requires to be undeceived. : Another point on which the Jews require to be set right is this that we are not their enemies. It is a common notion among them, that the Christians are enemies of the Jews: and this mistake, also, may be easily accounted for. The hostility of professed Christians to the Jews has been very clearly seen. Their kindness has been little felt. With regard to hostility, the Jews have had to experience, not only the oppressions and religious persecutions of the Romanists, but the mercantile jealousies and cruel oppressions of Protestants, as well as the scorn of both. Now the kindness has been much less perceptible. Some have shewn none, because they felt none. Others, on the contrary, have really regarded the Jews with a kindness of some sort: but then they have been so cautious, so afraid there are so many objections, so many collateral considerations: it is really so unsafe: there is such a danger of making hypocrites: there is such a danger of incurring a burden, of laying ourselves under a responsibility: we absolutely feel ourselves in duty bound, as a matter of conscience, to do a little violence to our kind feelings, and to keep them under: and therefore, though our love to the nation is very strong-yes, very, very strong-yet we do contrive, by prudential considerations, to restrain it within bounds: and the poor Jew, though remarkably quick at discovering kindness, does not find it out. Well. Never, certainly, was a secret better kept. But then the worst of it is, that societies established for the temporal relief of the Jews are meanwhile languishing for want of funds. See! Ladies find their way into those recesses of Jewish poverty and misery, which we of the more discreet and valiant sex are (of course not afraid, but) too prudent to enter; and come out |