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say we are without God, when in truth we are only without idols. And during all this timee, the Lord only is our God; we keep ourselves for him alone, and have not been to any other God, as Hosea saith to the woman, Hosea iii. 3.—66 And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man, so will I also be for thee." Now let us apply this :—the woman represents Israel ; the prophet is put in relation to the woman, as God is towards Israel. The woman did abide many days for the prophet only; Israel has abided many day's for God only. The woman was not to play the harlot, as she did formerly, and not to be to another man; so have the Jews not worshipped idols, as they formerly had done, nor will they accept any other religion. The prophet kept himself for the woman, although he had, at the same time, another wife; so God keeps himself for the Jews; he is the Jews' God; they worship him only, without any combination. The woman had no other man besides the prophet ; the Jews have no other God besides the Lord. They then have a God! and as the prophet was not for any other except the woman, although he had perhaps other wives, so God has no other people except the Jews.
Thus, gentlemen, according to your own reading you are incorrect; but whence you take that the Jews are at all intended by the prophet Hosea, I cannot see.
It is very plain to me that Hosea spoke only of Israel, the children of Israel proper, and particularly; Ephraim, and not Judah the Jews: for he makes a distinction throughout. Israel had cried, “ To your tents 0 Israel,” and broke off from the house of David, and took to Jeroboam. Israel had left the goodness of God, his sanctuary, and built idol temples; Israel was not to return till the latter day, the day of the Messiah : and, therefore, the Hebrew has it, To the Lord and to his goodness. “* And they shall seek” (in prayer, the only way to seek) " the Lord their God, and
David their king," who they rebelled from. Instead of praying to their idols, they are to have fear to the Lord; and instead of going to worship to Bethel and Dan, they are to go up to his goodness, his goodly mountain, Jerusalem, in the latter days.
But in truth, gentlemen, there is no opposition intended to your society, none to your asylum; we wish to warn you to carefulness in your undertakings, and if our language is sometimes rough, we must stand excused; for if you love us, and are willing to heal our wounds, we must show
you the sore place. Remark, you must not heal the wound of the daughter of Zion slightly; and we, therefore, in exhortation call on you to provoke you thereto, and say
הן אתם מאין ופעלכם מאפע תועבה יבחר בכס:
“ Behold, ye are of nothing, and your work from the serpent. Ye will be chosen of the abomination.”
Communicated for the JEW.
(Concluded from p. 54.)
Having thus found that it is our duty to argue and reason with Gentiles, with .. . . ians, on religious subjects, I now have to show the necessity of doing it for our own sakes, for the sake of our children, for our brothers and friends, for the sake of the Israel of God. 'Tis true, we have hitherto correctly abstained from making converts, as much as we consistently could, for the following reasons :- -1. We do not think ourselves commanded to proselyte the heathen or Gentile, the ...... ian, not being commanded thereto either by the written or oral laws; and we do not consider it essential to their salvation that they join with us in the covenant; allowing (as is certain) that every truly moral man, of any nation or people, will attain eternal life without conforming to our covenant. And if any of their own accord do offer, we use every possible method to dissuade him from his purpose, setting before him, in the strongest light, the difficulties attending the covenant; show him the superrerogation of his conforming to the laws, and often, perhaps too often, give the applicant considerable unnecessary trouble, sending him on frivolous pretences from place to place before he is accepted. 2dly. We have thought ourselves excused from controversy with
ians, and have, therefore, withheld our inclination from answering when attacked on a religious score, supposing ourselves commanded to shut ourselves up in our secret chambers till the indignation should be overpast; and, therefore, as the Jews said to Nebuchadnezzar, We were not careful to answer in this matter for fear of
3dly. Persecution. We have hitherto been deterred through fear of persecution. Oppressed in every place, should we have defended Ju. daism, it would have been considered as attacking the established religion of the country wherein we were barely tolerated : for in no other country dared we defend what we believe is the truth. Our opposers are influential, powerful, highly interested, always inveterate against us ; too often, alas, unprincipled, generally strongly and strangely bigoted, and the people who are under their influence easily raised to commit the worst of cruelties in their mistaken zeal and popular resentments.
Such were the powerful, and all must acknowledge sufficient, reasons for bearing with the errors, abuse, and gainsayings of the ... ... ians ; and, much as I am jealous for the Lord and his holy name, 6 for the sake of my brethren and companions," my pen should remain undipped, and my tongue unmoved. I would permit ......ians to “boast themselves,” and patiently wait for the Lord's appearance in Nob, and the while silently hear them say, “ The God of Jacob does not understand," if I thought there was the least reason to fear the “ rage of the enemy and oppressor." True, their hand is high, but “ there is higher than they;" for this is only looking on one side of the picture. Are we ever to fear
our feet will slip,” and not remember that “the mercy of the Lord does uphold us ;” and can we expect to avoid the danger which is continually hunting us, by dastardly hiding our faces under our cloaks? Can we suppose we are safe from the dagger, because we shut our eyes, and will not look on the brandished glittering point tremulously approaching our vitals, and not try to repel the fatal stroke, or parry the blow? It is true, very true, blessed be the Lord for his favours, we have his promise, his certain, unerring word, that we shall not commit this wickedness; and, therefore, Israel as a people will never apostatize from the Jewish faith ; they never can become ......ians. But is there no danger of individuals being over-persuaded and weakened in the faith? Has not Hebrew education been latterly too much neglected; so that many, very many, cannot understand it, and in consequence have not the opportunity of becoming acquainted with the polemic controversy but on one side, and that on the side of the enemy, who neglect no means, spare no pains nor expense, who truly compass
sea and land to make even one proselyte;" who are continually “hunting souls, even the souls of my people ?” Are we then in the way of our duty ? By neglecting the teaching of our natal language, we leave our members, our brothers, our children, exposed to the wiles, the machinations of the enemy, who thirst to mislead them; who are continually on the watch, as a lion for prey, and we sit still the while, and do nothing ! Are we not then accessary to the destruction of the poor souls we neglect ? do we not forsake them to be entrapped and ensnared in the subtle web of the ...... ians, without any defence? without any antidote to the poisonous trash continually offered them ? Shall we refuse to publish in English, for fear of offending the ...... ian priests, while they have even the effrontery to publish their nauseates in Hebrew? I say, NO. Forwarden avance. Fear not; support will come; it is the battle of the Lord against the mighty. The controversy is begun; our opposers, our adversaries, must be put to silence, that the cause may become “as the sun arising in its strength.” Judges v. 31. N.
To Correspondents. Dea's Letters will command a place in the JEW monthly. They are above praise.
Moses is informed, “ The secret things belong to God, and those revealed, to us and our children.”
A Jew Indeed is advised to call on the Rev. Mr. Gray, or the publisher of ISRAEL'S ADVOCATE.
Communications not noticed are under consideration.
THE Jew will be published monthly, each number to consist of at least one sheet, and will be delivered to subscribers in NewYork at their dwellings, and to distant subscribers at the Post Office in New-York, or to any other conveyance ordered, for ONE DOLLAR AND FIFTY CENTS per annum, payable semi-annually in advance.
Each number is expected, at least, to controvert one position or text in dispute ; the whole to be conducted with candour temper and moderation ; the language to be always such as should not offend any, even our opponents ; derision will never be admitted.
Communications, Intelligence, and Subscriptions, are respectfully solicited, and will be received by Mr. L. Émanuel, No. 265 Broadway.
BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSARIES, AND PARTICULARLY AGAINST THE
INSIDIOUS ATTACKS OF
First day of the fifth month OB, July, 5583.
First here, if last in the Israel's Advocate, is an article under the head of NOTICES.
66 The Board of Directors of the A. S. M. C. J. at their meeting, June 10th, 1823, appointed the Rev. Doctor Stephen N. Rowan, their agent, whose duty it is, among other things, to edit and superintend the publication of “ Israel's Advocate.”
What can be the reason of this appointment? In No. 2 of the Jew, page 19, 1 complained of the barrenness of Israel's Advocate No IV.; of its not containing a single argument, nor any original matter; of its being made up of ends and scraps of bad composition; of its offensiveness, and of its slightly covered enmity towards Israel, and I expressed a hope that A. S. M. C. J. at their yearly meeting would look to it. On the 1st day of May No. V. of the Advocate was published, of which I complained in No. 3 of the Jew, in these words: Israel's Advocate continues its taciturnity; No. V. as No IV.is barren of any thing like argument, and does not quote a single text of scripture. I charged it with containing lame attempts at misrepresentations of the Jewish religion, and pronounced it—not worthy a serious confutation.
The yearly meeting of the society takes place May 9th, 1823, and, according to the report, nothing is done. This