Synopsis of Jewish History Part 1

Synopsis of Jewish History.

by Henry A. Henry.

PREFACE.

The design and purpose of this little production will, at a cursory glance, be self-evident, so that a formal preface seems scarcely necessary. We have endeavored to furnish a synopsis of useful information, selected from the history and teachings of the chosen people of G.o.d, in such a manner as to suit the capacity of all readers, since it is free from all sectarian bias, and therefore may prove useful to all denominations.

This work consists of two parts. The first part contains a synopsis of Jewish history, commencing with the return of the Jews from the Babylonish captivity, down to the days of Herod the Great. The second division of the work contains an account of the several sects which sprang up among the Jews before and after the days of the Maccabees.

We have also given a succinct description of the origin and introduction of Prayer, of the synagogues and schools, of the Ureem and Thumeem, of the Mishna or Oral Law, of the Gemara or Completion, usually styled the Talmud, together with some additional remarks in the last two chapters under the head of appendix.

Should this una.s.suming little composition lead the reader to seek a more extended information on the subjects treated, we shall feel ourselves happy in having been the means of thus exciting the curiosity of those who desire to peep a little further into the vast field of sacred literature, and deem our compensation to be fully realized.

We have compiled in some instances from the writings of others. In many cases we have also thought for ourselves; but at the same time, we have embraced the advantages afforded by the writings of others, so far as we thought them suitable for the undertaking.

In conclusion, we send this work out to the world, such as it is, aware of its many deficiencies; trusting, at the same time, that whatever errors may have crept therein will be pointed out by kind friends, in order to a rectification of the same.

SAN FRANCISCO, February, 1859--5619.

CHAPTER I.

Of the Return of the Jews from the Captivity of Babylon, and the Rebuilding of the City of Jerusalem and the Holy Temple.

In fulfilment of the prophecies of Jeremiah and the other prophets, Israel and Judah were carried into captivity by Nebuchadnezzar, king of Babylon, in the days of Zedekiah, the last king of Judah; and as predicted by the prophets of the Lord, the bondage continued during seventy years.

This banishment was inflicted as a just punishment on the people for their repeated misconduct and impiety towards the Gracious G.o.d, and for their direct opposition to the constant exhortations and unceasing warnings of the Almighty, through the medium of his inspired and holy prophets.

The seventy years of captivity being ended, G.o.d put it into the mind of Cyrus, king of Persia, again to restore Israel to their own land and possessions, thus fulfilling the prophecy of Isaiah, which was p.r.o.nounced by him above one hundred years previously. Accordingly Cyrus permitted the Jews to return to Jerusalem and to rebuild the temple. He also restored to them the golden and silver vessels which were used for divine service in the former temple built by king Solomon.

Many of the people of the several tribes availed themselves of this opportunity to return to the land of their fathers--but so far as history informs us, it appears that the majority of those who returned to Jerusalem, consisted chiefly of the tribes of Judah and Benjamin, together with a number of Priests and Levites. And now it was for the first time, that they were all united under the t.i.tle or name of Jews.

The people were led forth under the direction of Zerubbabel, the grandson of Jehoiachin, king of Judah, who became the governor of the land by a commission granted at the hands of king Cyrus; and Jeshua, the grandson of Seraiah, who was slain by Nebuchadnezzar, was installed high priest.

The people having returned to their own land, the first thing which occupied their attention was the rebuilding of the temple, for which purpose they set about making collections, both of money and materials, and gathering themselves together at Jerusalem, they set up the altar, and offered sacrifices thereon in grat.i.tude to G.o.d for his goodness in thus restoring them to their own country and possessions.

When the foundation of the new temple was laid, great rejoicings took place among the people. Yet, many of those who had grown old in the captivity, and who still had the recollection of the glory and magnificence of the first temple, mourned and grieved for its loss, and very much despaired of the second temple ever approaching the first, in beauty, splendor, or holiness.

The building of the second temple was very much interrupted by the neighboring people, who manifested great enmity toward the Jews, and evinced much jealous feeling, when they saw them restored to their own country, and thus likely to recover their long lost national position in the world.

Yet, notwithstanding all the difficulties which presented themselves, and in spite of all the representations made by their enemies, the Jews were favored with great a.s.sistance from the court of Persia, in order to complete their n.o.ble undertaking. And then it was, that after a period of twenty years interrupted labor, the second temple rose on the very same spot on which the first n.o.ble fabric had adorned the happy days of the royal Solomon, the son of king David.

In the days of Darius Hystaspes, complaints were made by the enemies of the Jews, in order to prevent them from continuing the building of the temple. This prince, considering the interruption to be the result of the malicious insinuations of the Samaritans and their followers, inst.i.tuted an inquiry, and it being found on record at Babylon that permission had been granted to the Jews by Cyrus to rebuild the temple at Jerusalem, Darius immediately gave orders that the work should be continued undisturbed. And in the sixth year of the reign of Darius, the second temple was completed, and dedicated for divine worship.

Sacrifices were resumed, and offered upon the altar of the Lord as in former days. Great rejoicings prevailed, and the festival of Pa.s.sover was in that year solemnized in great splendor, and with grateful feelings toward the G.o.d of their fathers.

Happy, however, as the people appeared to be in again beholding the house of G.o.d reared and dedicated to his holy worship, they still felt and saw the deficiency in the one, when compared with the other; for it must be observed, that in the second temple but few of the glories remained which had adorned the first temple, so renowned in history for its beauty, magnificence, and architectural delicacy and elegance.

The temple erected by king Solomon at Jerusalem, was built after the model of the tabernacle erected in the wilderness. This superb edifice was completed in about seven years. Its grandeur and magnificence excited the envy and the curiosity of all the surrounding nations.

The glory of this temple, however, did not consist in the magnitude of its dimensions alone. The main grandeur and excellency were in its ornaments, the workmanship being everywhere curiously and exquisitely wrought by the most expert workmen of the day. But still more admirable in this majestic building, were those extraordinary works of divine favor with which it was honored. These, indeed, were excellencies and beauties derived from a divine source only, distinguishing and exalting this sacred structure above all others of mortal invention.

The deficiencies thus complained of and regretted, were five in number, which formed the princ.i.p.al and most essential ornaments of the sacred edifice.

FIRST.--The ark of the covenant, and the mercy seat upon it; the cherubim of gold, and the two tables of stone, on which the decalogue was inscribed by the finger of G.o.d. These were all in their proper places in the first temple built by king Solomon. It is the generally received opinion among the learned men of the Jewish nation, that there was such an ark made, and that the copy of the five books of Moses, called the Pentateuch--as corrected and revised by the scribe Ezra--was deposited therein. Hence, it is in imitation of this, that in the present day, the Jews have in their synagogues throughout all the habitable globe wherever dispersed, the holy ark in which the scroll of the law called in Hebrew "Sepher Torah," book of the law, is deposited.

SECOND.--The Shechinah, divine presence manifested by a visible cloud of glory hovering over the mercy seat.

THIRD.--The Ureem and Thumeem. These were two sacred signs placed in the breast-plate of judgment worn by the high priest, who made use of these signs to consult the will of G.o.d, and to ask counsel of him on such momentous occasions touching the public interest of the nation at large. The first of these words signifies in the Hebrew, light; the second, perfection. Of these we shall have to speak more fully in the course of the work.

FOURTH.--The sacred fire which descended from on high upon the altar, to consume the daily sacrifices and burnt offerings brought in honor of the Lord G.o.d of hosts.

FIFTH.--The spirit of prophecy; for though the three last prophets, Haggai, Zachariah, and Malachi, lived during the time of the second temple, yet, after their death, the prophetic spirit ceased to exist any longer among the Jewish nation.

CHAPTER II.

Of the state of the Jews in the days of Ezra the Scribe.

Henceforward we are not to look on the Jews, free, rich and glorious, under the direction of Prophets and warlike Monarchs; they had been sold as slaves by their conquerors, and dispersed throughout all their vast and mighty Empires. Some few of the favored, eminent and worthy characters obtained posts of honor, who distinguished themselves in the discharge of those duties imposed on them in their several appointments. Of the great number of the people who had been carried into captivity, scarcely more than fifty thousand returned to Jerusalem, and those were princ.i.p.ally of the poorer cla.s.ses, who, it must be noticed, are in all ages the most religious. The richer portion of the nation remained behind--and, as proverbial with the Jews for their charity and fellow feeling, they raised among themselves a subscription sufficient to enable their brethren to proceed on their holy pilgrimage.

The proposal made to the Jews was, that they should be governed by their own laws; but as they became subject to Persia, and subsequently to Syria and Rome, their privileges, and even the exercise of their religion, greatly depended on the caprice of their several conquerors. Immediately on the publication of the edict, the Chief of the tribes of Judah and Benjamin a.s.sembled at Babylon, with the Priests and Levites; and as many who retained a love for their country and a zeal for the honor of their G.o.d, were disposed to return to that once happy land, and now came and signified their intention of returning. The wealthy portion, and many who formed connections with them, and were engaged in traffic, or had acquired places and employments, chose rather to stay and content themselves with raising a large contribution to supply their brethren with what they could spare of gold, silver, and other valuables for the Temple.

The book of Ezra informs us of the three great and pious men whom G.o.d raised up to a.s.sist the poor Jews, and gives us some particulars of their return to Jerusalem. Zerubbabel, who built the Temple and the Altar; Ezra, who reformed and re-established the sacred religion to its former standard, which, during the captivity had undergone many changes and innovations; as the people were not in a position at that time fully to observe it, as it was practised in the palmy days of their Fathers; and Nehemiah, who built the walls of the City, and ably a.s.sisted Ezra in his good work in introducing and ultimately effecting a great and solid improvement among the people. This book embraces a period of about one hundred and forty-six years, and the acts thereof were accomplished during the reigns of six successive Persian Monarchs, viz: Cyrus, Darius, Ahasuerus, Artaxerxes, Darius the second, and a second Artaxerxes. About eighty years after their establishment, Ezra obtained a full commission from Artaxerxes to succeed Zerubbabel, the present Viceroy, and return to Jerusalem, with as many of the nation as were willing to go with him; and there to regulate and reform all matters of State, and restore the worship of the true G.o.d among his people in the city of Jerusalem.

The high reputation of Ezra in the Court of Persia, may be imagined by the nature of the commission granted to him by the King, who addressed him as the Priest of the Law of the G.o.d of Heaven; and declared to him as his decree, that whosoever felt desirous to go up to Jerusalem were permitted to do so freely and safely; and furthermore, that they should take with them presents direct from the King himself, as a proof of his sanction and approbation. In the middle of March, about the year of the World 3540, Ezra set out on his journey, and pitched his tents on the banks of the river Ahavah, where he waited till his companions had a.s.sembled together, from whom he selected a number of Priests and Levites to a.s.sist him on the journey.

As soon as Ezra had collected about him a large body of people, he issued a proclamation for a general fast and days of thanksgiving, to implore the blessing and protection of G.o.d. He then proceeded on his journey, and arrived safely with all his company at Jerusalem in the middle of the month of July, being about four months after he had set out for Jerusalem.

Having arrived at Jerusalem, Ezra convened all the Elders of the people, before whom he laid open his Commission and had it publicly read to all the people. He then delivered up to the Treasury and the Priests, all the presents which had been made by the Persian Monarch and his n.o.bility; also the presents of those Jews who preferred to remain at Babylon.

Ezra then appointed Judges and Magistrates, and gave each of them their Commission, empowering them to enforce the Laws as laid down for the general government of the people.

Ezra maintained the supreme authority under his Commission from the Persian Court, during thirteen years, occupying himself with the faithful discharge of every part of his sacred duty, with unfeigned and pious zeal and a.s.siduity. And still it seems that Ezra had not power or influence enough fully to accomplish by himself, his n.o.ble and praiseworthy enterprise.

About this time it was that Nehemiah, of whom we shall speak in the following Chapter, succeeded Ezra as Governor or Viceroy, and he brought with him a new Commission, with fresh power and authority from the Persian Court.

Ezra, now with a graceful and pious condescension, a.s.sumed a subordinate station. He acted as President to the Sanhedrin, the Grand Council of the Elders, and employed the whole of his time in reforming the Temple service, which had been sadly abused during the long captivity, and succeeded in restoring all its former rites and discipline. He carefully examined all the sacred Books, revised and corrected them. He then divided and fixed the number of Books to twenty-four, such as are now in use among the Hebrew Nation, called the Old Testament. Ezra was learned and well versed in them all; his high station and authority enabled him to collect the best copies from which to take the standard. In addition to all this, Ezra being himself inspired, and zealous in the sacred cause, and favored as he was with the valuable a.s.sistance of the three later Prophets, Haggai, Zachariah and Malachi, no doubt exists in the hearts of the Jewish Nation that the Bible now in their possession, is the same which existed in the days of the great Patriot for his G.o.d and his Religion, the inspired Ezra.

One of the strongest proofs that the Jews are correct in this respect is, that recent travelers have stated in all their journals, that wherever they met with Jews and their Synagogues they found a uniformity in the Scroll of the Law as read in the Jewish Church; besides, if we take into our consideration that Moses either wrote himself, or had written, thirteen copies of the Pentateuch, one of which he gave to each of the twelve Tribes, and the other he deposited in the Ark to remain there, in obedience to G.o.d's command in Deuteronomy, Chap, x.x.xi: 26, it is not at all surprising that the Jews have the original law in their possession, as handed down from Moses, the Divine Legislator.