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No Jew was ever excommunicated for declaring his dissent from these articles. No Jew was ever called upon formally to express his assent to them. But, as Professor Schechter justly writes: 'Among the Maimonists we may probably include the great majority of Jews, who accepted the Thirteen Articles without further question.
And lest it be thought that the stress laid upon faith was peculiar to Hellenizing Judaism, we have only to note such passages as Dr. Schechter has adduced from the early Midrash on the rabbinic conception.
Here, too, Dr. Schechter has done a real service to theology. The Second Series of his "Studies in Judaism" contains much on this subject. What he has written should enable future exponents of Judaism to form a more balanced judgment on the whole matter. Fortunately, the newer view is not confined to any one school of Jewish thought. The reader will find, in two addresses contained in Mr.
Gottlober maintains that the inspiring melodies of the Hasidic hymns were largely responsible for the spread of the movement, even as Moody attributed the success of his revivals to the singing of Sankey. For, as Doctor Schechter has it, "the Besht was a religious revivalist in the best sense, full of burning faith in his God and his cause; convinced of the value of his teaching and his truth."
They begin at the wrong end. Solomon Schechter, the great Jewish scholar, once said of Oxford, that "they practice fastidiousness there, and call it holiness." Unfortunately Oxford has no monopoly of that type of holiness. But with Jesus holiness is a much simpler and more natural thing as natural as the happy, easy life of father and child, and it rests on mutual faith.
As the "Hymn of Glory" recited at New Year says in a more poetic sense: "His glory is on me and mine on Him." "He loves His people," says the hymn, "and inhabits their praises." Indeed, according to Schechter, the ancient Rabbis actually conceived God as existing only through Israel's continuous testimony and ceasing were Israel per impossibile to disappear.
Here it is the farmer that is despised, not a word is hinted against the shepherd. Our Jerusalem savant, as Dr. Schechter well terms him, of the third or fourth century B.C.E.; is merely illustrating his thesis, that The wisdom of the scribe cometh by opportunity of leisure; And he that hath little business shall become wise,
We owe the doubtless correct rendering of this passage to the ingenuity of the late Joseph Zedner. See Schechter, Saadyana, p. 25. See Socin, Palestine and Syria, pp. 68 and 99. Ibn Batuta and other Arabic writers have much to say about the Assassins or Mulahids, as they call them.
I examined the store of manuscripts, but Professor Schechter had been before me, and there was nothing left but modern Cabbalistic literature. The other synagogue is small, and very bare of ornament. The Rabbi was seated there, "learning," with great Tefillin and Tallith on a fine, simple, benevolent soul.
But the Rabbi suffered considerably from his religion on his journeys. Dr. Schechter tells us how the Gaon Elijah got out of his carriage to say his prayer, and, as the driver knew that the Rabbi would not interrupt his devotions, he promptly made off, carrying away the Gaon's property. But the account was not all on one side.
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