Behind the town stands a little wood. The Rebbe (long life t_A Book of Jewish Thoughts

enters it. He walks on thirty or forty paces, and then he stops beside

a small tree. And the Lithuanian, with amazement, sees the Rebbe take

his hatchet and strike the tree. He sees the Rebbe strike blow after

blow, he hears the tree creak and snap. And the little tree falls, and

the Rebbe splits it up into logs, and the logs into splinters. Then he

makes a bundle, binds it round with the cord, throws it on his shoulder,

replaces the hatchet in his belt, leaves the wood, and goes back into

the town.

In one of the back streets he stops beside a poor, tumble-down little

house, and taps at the window.

‘Who is there?’ cries a frightened voice within.

The Lithuanian knows it to be the voice of a Jewess, a sick Jewess.

‘I’, answers the Rebbe, in the peasant tongue.

‘Who is I?’ inquires the voice, further.

And the Rebbe answers again in the Little-Russian speech:

‘Vassil.’

‘Which Vassil? And what do you want, Vassil?’

‘I have wood to sell’, says the sham peasant, ‘very cheap, for next to

nothing.’ And without further ado he goes in. The Lithuanian steals in

behind him, and sees, in the grey light of dawn, a poor room with poor,

broken furniture. In the bed lies a sick Jewess huddled up in rags, who

says bitterly:

‘Wood to sell――and where am I, a poor widow, to get money to buy it?’

‘I will give you a six-groschen worth on credit.’

‘And how am I ever to repay you?’ groans the poor woman.

‘Foolish creature!’ the Rebbe upbraids her. ‘See here: you are a poor

sick Jewess, and I am willing to trust you with the little bundle of

wood; I believe that in time you will repay me. And you, you have such

a great, mighty God, and you do not trust Him! Not even to the amount

of a miserable six groschen for a bundle of wood!’

‘And who is to light the stove?’ groans the widow. ‘Do I look like

getting up to do it, and my son away at work?’

‘I will also light the stove for you’, said the Rebbe. And the Rebbe,

while he laid the wood in the stove, repeated, groaning, the first part

of the Sliches. Then, when the stove was alight and the wood crackled

cheerily, he repeated, more gaily, the second part of the Sliches. He

repeated the third part when the fire had burnt itself out, and he shut

the stove doors.

* * * * *

The Lithuanian, who saw all this, remained with the Rebbe as one of his

followers.

And, later, when any one told how the Rebbe early every morning at

Sliches-time raised himself and flew up into heaven, the Lithuanian,

instead of laughing, added quietly:

‘If not higher.’

J. L. PERETZ.

(_Trans. Helena Frank._)

יוֹם כִּפּוּר

DAY OF ATONEMENT

TO Thee we give ourselves to-day,

Forgetful of the world outside;

We tarry in Thy house, O Lord,

From eventide to eventide.

From Thy all-searching, righteous eye

Our deepest heart can nothing hide;

It crieth up to Thee for peace

From eventide to eventide.

Who could endure, shouldst Thou, O God,

As we deserve, for ever chide?

We therefore seek Thy pardoning grace

From eventide to eventide.

O may we lay to heart how swift

The years of life do onward glide;

So learn to live that we may see

Thy light at our life’s eventide.

G. GOTTHEIL.

FORGIVE thy neighbour the hurt that he hath done thee;

And then thy sins shall be pardoned when thou prayest.

Man cherisheth anger against man;

And doth he seek healing from the Lord?

Upon a man like himself he hath no mercy;

And doth he make supplication for his own sins?

ECCLESIASTICUS 28. 2‒4.

THE MESSAGE OF YOM KIPPUR

IN large letters, so that even he that runs may read, does Yom Kippur

spell forth the fundamentals of Judaism, of religion, of the higher

life of man. Sin is not an evil power whose chains the children of

flesh must helplessly drag towards a weary tomb. We can always shake

off its yoke; and what is more, we need never assume its yoke. An

ancient fable tells us of distant oceans with mountainous rocks of

magnet of such terrific power that wreck and ruin befell any ship

venturing near them. Instantly the iron nails would fly out of the

ship, bolts and fastenings would be torn away by that magnetic force;

the vessel would become nothing more than so many planks of wood, and

all on board fall a prey to the hungry waters. Sins there are that,

likewise, unhinge all our stays of character, rob us of the restraints

of past habits and education, and leave us helpless playthings on the

billows of temptation and passion. Yet a man is the pilot of his life’s

barque, and can at all times steer it so as never to come near those

mountains of destruction and death.

And, secondly, there is an atonement for man’s sins. We may repair

the ravages of sin, rebuild the shifting foundations of character,

and join again the sundered strands of our spiritual fabric. We spurn

the old pagan fatalism which declares that there is no forgiveness for

sin. Nature provides some escape from physical disease; shall the soul,

injured by temptation’s fire, scarred by sin, not be able to recover

its pristine strength and beauty? No matter how harsh nature and man

may seem, the God of Eternal Right holds a deep pity that can atone and

save, bury not only sin, but its grave and graveyard with it!

As clear as a bell resounds the third and greatest teaching of Yom

Kippur: man himself must prepare himself for atonement, and no priest

or mediator can prepare or work atonement for him. Virtue is victory

by the individual himself over temptation that assails him. The battle

cannot be fought nor the victory won by another. The human soul,

wandering on the devious labyrinthine paths of sin, must itself essay

to forsake the Way of Sorrow and proceed on the Way of Salvation.

This is the most splendid, the most momentous fact in human life: that

though man cannot always even half control his destiny, God has given

the reins of man’s conduct altogether into his hands.

No wonder that the Synagogue has ever looked upon this day of prayer,

fasting, and humiliation as a _festival_. A generation or two ago

our forefathers stood robed in white in the Synagogue, during the

entire Atonement Day. Originally these white garments were not worn

as reminders of the grave; they were an outward sign of the festal

character of this Day, appointed for life’s spiritual renewal. ‘When

men are summoned before an earthly ruler’, says the Jerusalem Talmud,

‘to defend themselves against some charge, they appear downcast and

dressed in black like mourners. Israel appears before God on the

Atonement Day attired in white as if going to a feast, because he is

confident that as soon as he returns penitently to his Maker, He will

not condemn, but will abundantly pardon.’

J. H. HERTZ, 1900.

אָמְנָם כֵּן־סָלַחְתִּי

‘FORGIVEN’[73]

RAISE to Thee this my plea, take my pray’r,

Sin unmake for Thy sake and declare,

‘Forgiven!’

Tears, regret, witness set in sin’s place;

Uplift trust from the dust to Thy face――

‘Forgiven!’

Voice that sighs, tear-filled eyes, do not spurn;

Weigh and pause, plead my cause, and return

‘Forgiven!’

Yea, off-rolled――as foretold――clouds impure,

Zion’s folk, free of yoke, O assure

‘Forgiven!’

YOMTOB OF YORK, 1190.

(_Trans. I. Zangwill._)

תֶר מַלְכוּת

CONFESSION

SHAME-STRICKEN, bending low,

My God, I come before Thee, for I know

That even as Thou on high

Exalted art in power and majesty,

So weak and frail am I:

That perfect as Thou art,

So I deficient am in every part.

Thou art all-wise, all-good, all-great, divine,

Yea, Thou art God: eternity is Thine;

While I, a thing of clay,

The creature of a day,

Pass shadow-like, a breath, that comes and flees away.

My God, I know my sins are numberless,

More than I can recall to memory

Or tell their tale: yet some will I confess,

Even a few, though as a drop it be

In all the sea.

I will declare my trespasses and sin,

And peradventure silence then may fall

Upon their waves and billows’ raging din,

And Thou wilt hear from heaven, when I call,

And pardon all.

My God, if mine iniquity

Too great for all endurance be,

Yet for Thy name’s sake pardon me.

For if in Thee I may not dare

To hope, who else will hear my prayer?

Therefore, although Thou slay me, yet

In Thee my faith and trust is set:

And though Thou seekest out my sin,

From Thee to Thee I fly to win

A place of refuge, and within

Thy shadow from Thy anger hide,

Until Thy wrath be turned aside.

Unto Thy mercy I will cling

Until Thou hearken, pitying:

Nor will I quit my hold of Thee

Until Thy blessing light on me.

Remember, O my God, I pray,

How Thou hast formed me out of clay,

What troubles set upon my way.

Do Thou not, then, my deeds requite

According to my sins aright,

But with Thy mercy infinite.

For well I know, through good and ill,

That Thou in love hast chastened still,

Afflicting me in faithfulness,

That Thou my latter end may’st bless.

SOLOMON IBN GABIROL, 1050.

(_Trans. Alice Lucas._)

YOM KIPPUR MEDITATIONS

MY soul, be not senseless, like a beast, deeply sunk;――be not drowsy,

with passion drunk.――Hewn from reason’s mind thou art;――from wisdom’s

well thy waters start,――from the Lord’s heavenly realm!

My soul, let not the body’s wanton pleasures capture thee,――its showy

treasures not enrapture thee;――they melt away――like the dew before the

day,――they avail naught when they begin,――and their end is shame and

sin.

My soul, look carefully back――on thy pilgrim’s track;――all cometh from

the dust,――and thither return it must.――Whatever has been moulded and

built,――when its time is fulfilled,――must go back to the ground――where

its material was found.――Death is life’s brother.――They keep fast

to one another,――each taking hold of one end of their plunder,――and

none can tear them asunder.――Soon thou wilt come――to thine eternal

home,――where thou must show thy work and receive thy wages――on rightful

scales and gauges,――or good or bad, according to the worth――of thy

deeds on earth.

Therefore get thee up, and to thy Master pray――by night and day;――bow

down before Him, be meek,――and let thy tears bedew thy cheek.――Seek

the Lord, thy Light,――with all thy might;――walk in meekness, pursue

the right;――so that with His mercy-screen the Master――hide thee in the

day of disaster.――Then thou shalt shine like the heavens bright,――and

like the sun when going forth in might;――and o’er thy head――shall be

spread――the rays――of the sun of grace――that brings――healing and joy in

his wings.

BACHYA IBN PAKUDAH, 1040.

(_Trans. M. Jastrow._)

FORGET thine anguish,

Vexed heart, again.

Why shouldst thou languish,

With earthly pain?

The husk shall slumber,

Bedded in clay,

Silent and sombre,

Oblivion’s prey.

But, Spirit immortal,

Thou at Death’s portal

Tremblest with fear.

If he caress thee,

Curse thee, or bless thee,

Thou must draw near,

From him the worth of thy works to hear.

Why, full of terror,

Compassed with error,

Trouble thy heart

For thy mortal part?

The soul flies home――

The corpse is dumb.

Of all thou didst have

Follows naught to the grave.

Thou fliest thy nest,

Swift as a bird to thy place of rest.

Life is a vine-branch;

A vintager, Death.

He threatens and lowers

More near with each breath.

Then hasten, arise!

Seek God, O my soul!

For time quickly flies,

Still far is the goal.

Vain heart praying dumbly,

Learn to prize humbly

The meanest of fare.

Forget all thy sorrow,

Behold, death is there!

Dove-like lamenting,

Be full of repenting;

Lift vision supernal

To raptures eternal;

On every occasion

Seek lasting salvation.

Pour thy heart out in weeping

While others are sleeping.

Pray to Him when all’s still,

Performing His will.

And so shall the Angel of Peace be thy warden,

And guide thee at last to the heavenly garden.

SOLOMON IBN GABIROL, 1050.

(_Trans. Emma Lazarus_).

THE INFINITE MERCIES OF GOD

THE Lord, the Lord is a merciful and gracious God, slow to anger

and abounding in lovingkindness and truth; keeping lovingkindness for

thousands, forgiving iniquity and transgression and sin.

EXODUS 34. 6, 7.

* * * * *

MAY it be Thy will, O God, that we return to Thee in perfect penitence,

so that we may not be ashamed to meet our fathers in the life to come.

Unite our hearts, O God, to fear Thy name; keep us far from what Thou

hatest; bring us near to what Thou lovest; and deal mercifully with us

for Thy name’s sake.

May it be Thy will, O God, that love and peace and brotherliness dwell

among us! May our hopes of Heaven be fulfilled! Grant that the good

inclination may uphold us. Fill us with the desire to fear Thy name,

and do Thou give us our soul’s peace. Amen.

TALMUD.

BROTHERHOOD

AT the beginning of the Atonement service the most venerable men in the

congregation solemnly repeat from the Almemor[74]: ‘With the permission

of the Court on High, and with the permission of the Congregation

below, we declare it permitted to pray with hardened transgressors’.

Why this custom? In some communities of the Middle Ages there were

persons who, by their conduct, had placed themselves outside the

pale of Judaism; cowardly apostates, for example, who sold their

souls; informers, who spread broadcast false accusations against their

brethren; insubordinates, outcasts, criminals. Throughout the year

these never sought spiritual fellowship with their brethren. On Yom

Kippur, however, they would steal into some corner of the synagogue

and join the worshippers in prayer. The Rabbis thereupon instituted

this solemn declaration, in order to proclaim in most unmistakable

terms that, no matter what is a man’s mode of life――slanderer, apostate,

outcast――he is still a brother. ‘_We_ have transgressed, _we_ have

dealt treacherously, _we_ have robbed,’ do we pray. We associate

ourselves with the most forlorn souls that sin in darkness, because we

recognize that society――we ourselves――are largely responsible for their

actions. Many a time has our evil example misled others, and become a

stumbling-block in the way of the blind. And all our Yom Kippur vows

to rise to a higher life are useless, unless we endeavour to raise

others who have fallen. A traveller was crossing mountain heights of

untrodden snow alone. He struggled bravely against the sense of sleep

which weighed down his eyelids, but it was fast stealing over him, and

he knew that if he fell asleep death would inevitably follow. At this

crisis his foot struck against a heap lying across his path. Stooping

down, he found it to be a human body half buried in the snow. The next

moment he held him in his arms, and was rubbing and chafing the frozen

man’s limbs. The effort to restore another unto life brought back to

himself warmth and energy, and was the means of saving both. The same

law obtains in the realm of the soul. In order that our spiritual

vitality may quicken into new life, we must help others in highest

matters of faith and hope.

‘Heaven’s gate is shut

To him who comes alone;

Save thou a soul,

And it shall save thine own.’

J. H. HERTZ, 1898.

* * * * *

I WILL seek that which is lost, and will bring again that which is

driven away, and will bind up that which is broken, and will strengthen

that which is sick.

EZEKIEL 34. 16.

ATONEMENT PROMISE AND ADMONITION

SEEK ye the Lord while He may be found,

Call ye upon Him while He is near;

Let the wicked forsake his way,

And the man of iniquity his thoughts;

And let him return unto the Lord,

And He will have compassion upon him,

And to our God, for He will abundantly pardon.

For My thoughts are not your thoughts,

Neither are your ways My ways, saith the Lord.

For as the heavens are higher than the earth,

So are My ways higher than your ways,

And My thoughts than your thoughts.

For as the rain cometh down and the snow from heaven,

And returneth not thither,

Except it water the earth,

And make it bring forth and bud,

And give seed to the sower and bread to the eater;

So shall My word be that goeth forth out of My mouth:

It shall not return unto Me void,

Except it accomplish that which I please,

And make the thing whereto I sent it prosper.

ISAIAH 55. 6‒11.

THEN shall thy light break forth as the morning,

And thy healing shall spring forth speedily;

And thy righteousness shall go before thee,

The glory of the Lord shall be thy rearward.

Then shalt thou call, and the Lord shall answer;

Thou shalt cry, and He will say: ‘Here I am.’

If thou take away from the midst of thee the yoke,

The putting forth of the finger, and speaking wickedness;

And if thou draw out thy soul to the hungry,

And satisfy the afflicted soul;

Then shall thy light rise in darkness,

And thy gloom be as the noonday;

And the Lord will guide thee continually,

And satisfy thy soul in drought,

And make strong thy bones;

And thou shalt be like a watered garden,

And like a spring of water, whose waters fail not.

And they that shall be of thee shall build the old waste

places,

Thou shalt raise up the foundations of many generations;

And thou shalt be called The repairer of the breach, The

restorer of paths to dwell in.

ISAIAH 58. 8‒12.

LORD, THINE HUMBLE SERVANTS HEAR

LORD, thine humble servants hear,

Suppliant now before Thee;

Our Father, from Thy children’s plea

Turn not, we implore Thee!

Lord, blot out our evil pride,

All our sins before Thee;

Our Father, for Thy Mercy’s sake,

Pardon, we implore Thee.

Lord, no sacrifice we bring,

Prayers and tears implore Thee;

Our Father, take the gift we lay,

Contrite hearts before Thee.

Lord, Thy sheep have wandered far,

Gather them before Thee;

Our Father, let Thy shepherd’s love

Guide us, we implore Thee.

Lord, forgive and comfort all

That in truth implore Thee;

Our Father, let our evening prayer

Thus find grace before Thee.

R. YEHUDAH.

(_Trans. S. Solis-Cohen._)

אֵל נוֹרָא עֲלִילָה

GOD THAT DOEST WONDROUSLY

(NE’ILAH)

GOD, that doest wondrously,

God, that doest wondrously,

Pardon at Thy people’s cry,