ON the first appearance of the Hebrew Review, it will 'naturally be expected that the Editors should give some account of the motives that have induced them to undertake this publication; and of the plan and intention according to which they propose to conduct it. We, therefore, deem it our duty to crave the attention of our readers to a few preliminary remarks of our own, ere we introduce to them the great men whose works our pages will interpret.

The Jewish nation, dispersed over the face of the whole earth, is more generally known, and less correctly appreciated, than perhaps any other nation on the globe. For in what does the knowledge of them consist? In characterizing them as a people exclusively devoted to the pursuit of gain: And the prejudices that have been raised against them, by ignorance and fanaticism, have prevented mankind from doing them the justice, to ascribe this blot on their character to its true cause, -the oppression and degradation, which, during a succession of centuries, it has been their lot to experience, at the hands of every people among whom they have been thrown. Their history proves, that this trait was not originally in their character; that it has been forced on them by circumstances; that they are supremely gifted with intellectual powers of the first order; that, even whilst groaning under the most tyrannic oppression, they have never been without men, preeminently able to instruct and improve the human mind; that this people, contemned as disdaining to exert their intellectual powers for any object save the accumulation of wealth, has at all times and in all ages evinced a profound venera

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tion for learning, and an eager thirst for the acquirement of true knowledge, that knowledge which leads mankind to happiness in this, and prepares them for it in a future state; and that they possess as extensive a literature, upon the subjects connected with that important inquiry, as any nation that ever existed;-a literature which we may justly characterize, as expressing the profoundest thoughts, the most pious sentiments, and the best precepts for regulating the conduct of man.

Here the reader, unacquainted hitherto with these writings, will naturally put the question, "How happens it that these treasures have, up to the present day, remained buried in the bosom of the Jewish people? Why have they not been promulgated among mankind?" The answers to these questions require, that we should enter into some details and explanations, which we trust will satisfy the inquirer, that it was not from any defect in their intrinsic worth that they have so long remained unknown.

The chief cause, -a cause the origin of which dates from the remotest antiquity, and which continued in its effects till the middle of the last century, is the extreme jealousy with which the Jews guarded their literature. There are few who have read the Scriptures, or even ancient history, but must have observed, that, at the time the Jews dwelt in their own land, and were in the full enjoyment of their peculiar laws and precepts, the grossest ignorance on true religion prevailed among all other nations; and that the darkness which overspread their minds grew thicker and thicker. Numerous instances of the inability of other nations to understand the pure doctrines of the

Israelites, occur in the Scriptures; and if we refer to profane history, we discover that the refined Greeks, and powerful Romans, were equally unable to comprehend the strict monotheism of the Jews, and the immateriality of the Deity. The laws of the Jews, in order to be properly understood, required instruction; which, however willing to afford to the individual who came in singleness of heart to seek and to worship the great God of Israel, they were not commanded to bestow on nations immersed in the intoxicating sensuality of idolatrous observances. What, then, remained for the Jews to do? Appointed by their Creator the guardians of his laws, the depositories of his will, would they have been justified in putting into the profane hands of scoffers the inestimable treasures of which they were possessed? The result of experience dictated the reverse: When Ptolemy Philadelphus caused the translation of the Pentateuch, known as that of the Greek Septuagint, to be undertaken, it called for this remark in the Talmud, "It was a day as fatal to Israel as that on which the golden calf was made." *

If such were the motives of the Jews in times of remote antiquity, the reasons which in later ages compelled them to continue the same reserve, though of a different nature, were not less forcible. Driven from their holy city and land, their temple destroyed, themselves scattered and dispersed among the nations, they were, and in many places still are, treated with the greatest contumely and oppression. The superstition of the middle ages caused the Rabbies to be looked upon as sorcerers, and their writings as inspired by the evil spirit. A Papal Bull condemned all those who should promulgate the learning of the Talmud. And though the Rabbies might not entertain any very great fear of the spiritual torments which this Bull denounced, prudence would dictate to them not to provoke the temporal punishment that it enacted against them. Their duty as instructors of their nation did not, however, permit them to re* Talmud, treatise, Megillu, folio.

main silent or inactive; and, accordingly they wrote, and wrote much; but it was in a language, which at that time few but those of their own nation studied, and with which, to the present day, not many others are conversant. It is true, that the Reformation effected a great revolution in men's minds and opinions: But though this event deprived Papal Bulls of their power and influence in many places, to the Jews it brought no additional security, no inducement to depart from the system of reserve they had persevered in for ages. However manfully

Martin Luther strove to cast off his Monkish errors and superstitions, there was one taint of the old leaven which remained by him,-his hatred of the Jews. He studied and knew Hebrew, as his translation of the Bible manifests: But the Rabbies found no favour in his sight; and when he counsels his disciples raze their synagogues and burn their books," the Rabbies had just cause to dread the effect of such advice, coming from the great apostle of the Reformation.

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But time, the greatest of all innovators, the slow and silent, but steady and beneficial, progress of reason, have wrought a change in men's ideas on this subject, as on most others. The causes that operated on the Israelites of yore have either altogether ceased, or have undergone such mutations as to render an opposite course the duty of the Israelites of the present day. Moses Mendelssohn, of Berlin, was the first Jew, who, wishing to improve the social condition of his people, in the latter half of the last century, translated parts of the sacred Scriptures, and of the literature of the Rabbies, into pure German; and thus led the way to render the treasures of Hebrew

literature more generally accessible. In this praiseworthy effort, he was seconded and succeeded, by Naphtaly Hertz Wessely, Joel Biel, David Friedlander, Itzig Eichel, and many others in Germany. A periodical, called the Measeph, was published in Berlin, devoted to the promulgation of Hebrew literature. It was succeeded by another, called the Shulamith,

devoted to the same object: But as both these periodicals were addressed to Jews only, their influence never became sufficiently general; and certainly did not extend to this country; where, with the exception of some translations by the late David Levy and Tobias Goodman, and the laudable labours of Professor Hurwitz, no efforts worth naming have been made by Jews to diffuse the knowledge of the writings of their learned and wise men.

And yet in Britain, more than in any other land, it behoves the Israelite to unfold to the world the literary treasures of his nation; and, in return for the instruction the Rabbies will afford, to call upon mankind to render them that justice to which their merits and sentiments entitle them. Wherever the English language prevails, the Jew now happily dwells, under laws which extend their protection equally to all, without distinction of creeds or persons; enjoys that undisturbed security which his fathers, for centuries, prayed for in vain; and is allowed that free expression of thought, which, as oppressed exiles, they never even dared to hope for. Gratitude towards the enlightened people among whom he dwells; the wish to convince his fellow-citizens that he is not unworthy of the shelter and freedom afforded him, that the precepts he obeys are fully calculated to enable him to return the benefits conferred upon him, by rendering him as useful and moral a member of that community as any other system of instruction is capable of doing; and, above all things, the desire to dissipate the remains of ancient prejudices, which some interested men may still endeavour to keep alive ;these are the motives which combine to make it the duty of Israelites, throughout the British dominions, to remove the veil which the prudence of former ages spread over their literature; but the continuing of which, at the present day, would be an injustice to the spirit of the age.

This duty, then, it is our endeavour to perform; and we trust that our undertaking will have the approbation of every reflecting Israelite. He will perceive that we are ac

tuated by the same spirit, and guided by the same motives, that in former ages, and under different circumstances, induced our ancestors to take an opposite course, namely, the desire to promote the welfare of the Israelites, and to strengthen the bonds of amity and concord between them and their countrymen of another creed. Having thus explained the cause which prevented the literature of the Hebrews from being generally known, we owe it to ourselves to declare, that we are neither innovators nor reformers. We do not presume to guide the opinions of our readers, or to arrogate to ourselves any right of dictation; but, as the humble interpreters of the great lights of Israel; our duty is to interpret truly; to give their very words whenever the idiom of the language permits; and in no case to obtrude our own opinions, under the cloak and cover of theirs.

As Jews, we have, from our earliest infancy, been taught to consider the Rabbies and their writings as entitled to our veneration. But, whilst the mature judgment of riper years has strengthened and confirmed that sentiment, we are free to confess that some of them have occasionally advanced that, which cannot meet with the approbation of the present age; neither are they then in accordance with the genius and spirit which pervades the Rabbinical writings generally, but are even in contradiction to their own admirable principles, expressed on other occasions. We are not the champions of such inconsistencies: We do not intend to rack our ingenuity for arguments to soften down these asperities. On the contrary, we think we should abuse the confidence of our readers, and waste their time and our own, were we to devote any portion of our pages to such purposes; and we give this timely notice of our intention, that we may not hereafter be charged with partiality and unfairness. We write for Jews; but not for Jews only. We trust that Christians, likewise, will avail themselves of our humble assistance to become acquainted with the Rabbies: And, whilst we pledge ourselves, in no case to alter or pervert the true meaning of such

extracts as we insert, it cannot reasonably be expected that we shall, in any case, aid the unhallowed efforts of Eisenmenger,* and his cavilling compeers. We would much rather be taunted with having extracted honey only, from the flowers of Hebrew literature, than give just cause to the reproach, that our selection was injudicious, or that we permitted weeds, however harmless, to disfigure our anthology.

To those who read merely for amusement, we cannot recommend the perusal of our pages. The Rabbies did not write to amuse; throughout their numerous works, there is not the slightest attempt on their part to call forth a smile from their readers; they wrote to instruct, and we are but their translators.

But those who purpose to draw from its very source their information respecting the genius and tendency of one of the oldest (if not the very oldest) systems of legislation now extant; who wish to avail themselves of the lights which the literature of an ancient and unmixed people must throw on the habits, the customs, and the history of the age in which the writers lived; and they, above all, who desire to improve by the morality of the Rabbies, to benefit by their wisdom, and to know, in order to obey, their sage and pious precepts ;-to each and all of these, we offer our invitation, and the sincere promise, that our utmost efforts will be exerted, in order that their expectations may not be altogether disappointed.

THE Compilation of the TALMUD ranks amongst the oldest Hebrew writings. It consists of two distinct works: 1. The MISHNA. 2. The GEMARA; which together form the TALMUD.

The MISHNA chiefly contains the oral or traditional laws, transmitted, according to the order itself lays down at the commencement of the treatise ABOTH: ("Ethics of the Fathers :")

"Moses received the law from Sinai and transmitted it to Joshua, Joshua to the Elders, the Elders to the Prophets, and the Prophets to the men of the great Assembly. Simon the just was among the last members of the great Assembly. Antigonus of Socho received the traditions from Simon the just: Jose the son of Joeser of Sorceda, and Jose the son of Jochanan, of Jerusalem, received from him. Jehoshua the son Perachia, and Nithai the Arbelite,

A German, author of a most virulent attack on the writings of the Rabbies.

learned from them. Judah the son of Tabai, and Simon the son of Schatach, succeeded them; and were followed by Shamaiah and Abtalion, from whom Hilel and Schamai received the traditions. The successor of Hilel and Schamai was R. Jochanan the son of Sachai, who lived at the time of the destruction of the second temple." He had five pupils, by means of whom the link of tradition was connected with the compilers of the Mishna.

The GEMARA contains expositions on the Mishna, and various other subjects, which we shall hereafter

enumerate.

The compilation of the Mishna by R. Jehuda Hanasi, the prince, also called Rabenu hakadosh, ("our holy Rabbi,") the contemporary and friend of Antoninus Pius, was undertaken in the latter half of the second century of the Christian era. The Jerusalem Talmud was compiled by R. Jochanan, about one hundred years later; but is not so generally in use,