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It may be that our readers will pronounce us
tedious for resorting again to a topic which we endeavoured to
illustrate last year, and which they, perhaps, think has been
sufficiently discussed, and has thus lost all charm and novelty. But our
remarks have had so little success in awakening universal attention to
the point at issue, and still are we penetrated with the conviction that
we were and are right, that we cannot rest, without urging again our
views on the people; and let them pronounce approval or condemnation as
they may think fit, at least we shall not have to censure ourself of not
discharging a solemn duty, which we deem incumbent upon us.
It is evident to all who are attendants or visitors
at Synagogues, that much is needed to render the place one of that
decorum and devotion, which it was intended and ought of right to be.
The acknowledgment may be called imprudent, that one connected with the
Synagogue should confess to abuses but no disease is ever cured by
denying its existence, and it is only by looking it boldly in the face
and investigating its nature, that we can devise ways and means to
remove it. Our people, many of them at least, enter the holy place of
worship, as though they came there for amusement, and as though the
object of their appearing there was not to humble themselves before the
Lord of life. But for what purpose are Synagogues erected? Evidently for
devotion. And what is devotion? Simply reverence for the Supreme, of
which prayer is a component part, and this a very material one. How can
devotion be displayed? Solely in a quietness of demeanour, as though we
were sitting in the <<110>>presence of One for whom we felt fear, awe, and
respect. There can, however, be no feeling of devotion, when the sacred
quiet becoming the place is absent, and when the reverence which one
individual feels is chased away by the unbecoming conduct of another.
But it requires no argument to prove the right which each Israelite has
to be devout in the house of God, and the consequent claim he has upon
all others who come there not to disturb him in his devotion, nor to do
that which will cause him distraction, and prevent him from
concentrating his thoughts upon the all-important business before him.
One great evil, which is indeed the most obvious,
is the extreme irregularity with which people repair to the Synagogue.
This is an abuse against which all pious Israelites have constantly
inveighed, and one which is as clearly condemned by common sense. We are
told to endeavour “to be among the first five who enter the Synagogue,
and of the last five who quit it;” but if gentiles enter our places of
worship, and see the irregularity in the arrival of the Jews so commonly
prevailing, they might indeed be induced to suppose that there is a sort
of license for this mark of disrespect, and want of appreciation of our
duties, to be met with in our religious books which treat on the subject
of worship. But the very recommendation to be early at Synagogue, to be
sedulous in making the proper responses, to listen devoutly to the
recitation of the prayers by the minister, and to follow the reading of
the law with the closest attention, prove that our teachers never
contemplated the very convenient manner of attending which has so
extensively taken root among us, that it is looked upon as a part of our
system.
Another abuse consists in the evil practice of
quitting the Synagogue during prayers, whether to return or not, which
is so generally remarkable in the best of our congregations. Persons who
can spend three hours at a concert or theatre, find themselves greatly
inconvenienced by staying that length of time in the Synagogue; and
private admonition fails totally of arresting the sin. Let any one be
ever so attentive to his prayer-book, and have no other thought than the
glory of his Maker before him, how can he avoid being disturbed
seriously by one or more pushing by him to reach the door, which is
often done in indecent haste?
We will gladly concede due freedom to all who
<<111>>come
to worship, if necessity or indisposition compels them to quit, that
they may then quietly go out and return in the same unostentatious
manner; but this should be the exception, not the rule,—whereas there
are many now, and we regret to say that they are not rarely elderly men,
who are not irreligious, and ought to know better, who make it a regular
practice to run out as soon as the Haphtorah begins, as though the
reading of the Scriptures were of no interest to them. There is no
reason to allege that they find no pleasure in hearing the Hebrew which
they do not understand; for this would apply to the whole service with
equal force; besides, the translations of various kinds, in all the
languages of Europe, are easily accessible, and if one cannot follow the
Hebrew, he should be the more anxious to have the proper lesson before
him, say in English or German, that he may be edified by the words of
Holy Writ which are read to him as a message from Heaven. In this
connexion it must not be overlooked, that the indifference which some
would-be-religious persons display to the reading of the Scriptures,
produces an equal state of indifference in others, who, seeing so great
an anxiety, evidenced to escape from the Haphtorah, will ultimately
imagine that there is no use in it, and hence rush themselves out from
the Synagogue as soon as the Maphtere commences reading.
No one will venture to assert that we could not
teach proper respect for the sanctuary to our younger members; that
disorder is a natural instinct of the Jew;—such nonsense requires no
refutation. It is, however, only the evil example of some older
Israelites, whom the authorities of the congregations have too much
respect for to arrest their malpractices, which prevents the enforcement
of a uniform propriety of conduct among those for whom no such delicacy
would in all likelihood be felt. But again it must be considered that
every day those who are now of an age to be controlled with propriety
become older, and daily grow more towards that class of men whom age
renders respectable, and whose faults are thereby sanctified. That no
one grows venerable in a day, is certainly true; but venerability is
nevertheless of daily growth; and, therefore, respect for age in a
matter of the kind under question, should not weigh the least in the
consideration of those in whose hands the people have reposed the
superintendence of the house of God.
<<112>>Some indulgence might, indeed, be extended to
those who labour from some physical infirmity, irrespective of their
being old or young; but no privilege for being disorderly, inattentive,
or disturbing others, ought to be accorded, as a matter of course, to
any one.
This disease of uneasiness at public worship, is
evidently a contagious one, as we have hinted already, and as the
experience of every candid person will convince him; it is, therefore,
the evident business of all congregations who really come to worship
and not merely to go to the Synagogue as a matter of ostentation,
to see that all worshippers, which term includes all Israelites, shall
have no evil example set them, which would in the least tend to distract
their attention whilst they are assembled in the sanctuary.
Let the door be ever so softly opened, and let
this be of but a single occurrence during worship, still the eye is
almost involuntarily turned to see who it is that enters. But suppose
this entering to occur for the space of an hour of more, and with a loud
and boisterous slamming of the door, and with a searching afterwards for
prayer-books and the like, and then superadd a somewhat noisy manner of
taking the seat: and we leave it to the candid judgment of any one to
decide whether there can exist proper devotion among so much
disturbance?
There may be occasions which will plead as an
excuse for coming late, as sickness in the family, or indisposition on
the part of the individual himself; but then late coming should be the
exception, not the usual rule. Now we say it with shame, nevertheless
boldly, there are Israelites, both male and female, who seldom or never
come in time, who seem to think it a species of sin to be present when
prayers commence. It may perhaps be that some portions of the prayers
have never been heard by them in the Synagogue, for the simple reason
that they are recited at the commencement of the service; and still they
would be greatly shocked were one to accuse them of the want of a proper
respect for religion. They have so many excuses for their lateness in
coming: the service is for them so long; and this or that has to be done
before they can think of leaving home; this or that stranger or friend
has to be called or waited for, that it is impossible for them to be so
early as those who are differently situated.
We do not mean to recite all the excuses
<<113>>we have
heard offered at various times, but only a few of the most prominent, to
show that we are not entirely unacquainted with the various pleas for
doing this great wrong. We call it a great wrong; because, if public
worship is really what is claimed for it, the associating of the
faithful to humble themselves as one man in the presence of God, (and
who can gainsay that it is so indeed?) it is self-evident, that this
humbling should be conducted in the manner which will give it the
deepest influence on the mind of the worshippers; whatever, therefore,
tends to disturb the solemnity befitting the occasion, is in direct
violation of the intention of worship; whereas, it is the true test of a
pious mind that it feels its dependence on God, and therefore seeks his
aid in all cases of trouble and affliction. Accordingly, whatever
excuses are offered, are merely an extenuation of an acknowledged evil;
but we fear that habit has become so inveterate with many, that they
have ceased to feel any shame, let them appear when it suits their
pleasure or convenience. But it is evident that we need a reform in this
particular, and that if individuals do not effect it of their own
accord, the congregations should accomplish it by means of especial
regulations tending to obviate the scandalous want of propriety which
has become a reproach to Israel. We will gladly acknowledge that the
evil is not of the same magnitude in all congregations, and that a
certain improvement has taken place in some others upon the former bad
habits. But there is too much of it yet, more so indeed than would be
tolerated in any other than a Jewish assembly; and as it has a very
deleterious influence on the rising generation, whatever that may be, it
certainly behooves us to show an example which may be safely followed by
all young Israelites, who in their turn, will be able to preserve among
their children that decorum which ought alone to prevail when men are in
the presence of their Maker.
Look at the meetings of the gentiles, how they
hasten to their churches when the time for meeting is about to arrive,
whether they are summoned by sound of bell or the lapse of time; and
then behold the Jews dropping in at the Synagogue before or after the
commencement of the service, as it may suit their tastes or convenience;
and what would a disinterested spectator imagine? but that the
Christians went to church with their whole
<<114>>soul, and from a deep-seated
conviction. whereas the Jews went because it was a sort of duty, which
has to be discharged in some shape or other, but which is all the time
very disagreeable to them. We do not say, God forbid! that there is less
religious feeling, less sincerity, among us than our neighbours; but it
is certain that their zeal is exhibited more palpably than ours is, they
have and show more regard for public opinion than we do, and in short,
that we think too little of the decencies of public meetings, however we
may deem them necessary to our temporal and eternal happiness. We feel
there is not earnestness enough among us; but we also believe that there
would not be a whit more among the gentiles if they dreaded not each
other, and feared to incur a mutual censure if they did not respect what
the public demands. Now the paucity of our numbers prevents us from
having a public opinion to act on our conduct; and hence there may be as
much sincerity or even more among us than others, though these show a
better spirit than we do. They are urged by a host of learned ministers;
by floods of religious books; by a constant succession of religious
meetings and assemblies of all kinds; by conventions and councils;
whereas Judaism has to draw its breath and live, though its individuals
are scattered in handfulls in every corner, often without hearing the
voice of a minister admonishing them once a year, without a variety of
religious books, without concert, without extraneous urging. The wonder
is not then that there are evils, but that in despite of all its dangers
and difficulties it has progressed, we speak of this country, to the
point of development which it had attained. But it is our duty not to be
satisfied with a mere vegetation of our faith; it must live vigorously
and stand on a proud elevation before the world. We no longer need to
hide our faith in a corner; we need not any farther to erect our house
of worship in an obscure corner; we need not now conceal our doctrines
for fear of popular violence; consequently we ought also to elevate our
religious character in the general estimation, if even there be no other
ground for it, though the reasons, which should induce us to this
reform, are of a far higher order,—the duty which we owe to our Father
in heaven, who commanded us “And ye shall reverence my sanctuary,” which
evidently means that when there we should feel the reverence and awe
which <<115>>become a mortal when he finds himself in the precincts of his
immortal Sovereign.
Now we know of not any better method to heighten
the devotion of the whole community than attending to the two requisites
of which we have been speaking; that is, early and regular attendance,
and the quiet remaining in their seats by all the people, old, young,
and children, till the congregation be dismissed by the conclusion of
the prayers; not, let it be understood, because Christians do so, but
because it is a duty equally inherent in the Jewish religion as in any
other system of faith, for which no better argument need be sought than
the passage which we have quoted which occurs several times in the law.
If now it is found that children are either too young or too unruly to
sit still during the time of prayer, it would be far better that they be
left at home, than disturb their parents and others by their desire for
running out. In a circular letter which the present truly learned and
pious Chief Rabbi of Moravia, Samson Raphael Hirsch, lately addressed to
the rabbis and congregations under his charge, which is contained in the
Orient, No. 10, of this year, he says among others: “A particular regard
is to be directed to the children, that they do not disturb the adults
by their presence in devotion, and that they likewise should be
accustomed from their earliest youth to a reverential and decorous
demeanour in the house of God. Children under five years should
therefore not be admitted.” Of course it is understood by this that the
age of five is one at which a child can be admonished, and expected to
amend any faultiness of manner, which is not to be expected in one of
tenderer years. So in our Synagogue three years is the limit. But
whether at this age or at five years, it is evident from the high
authority quoted, which all will respect, whether orthodox, so called,
or reformers, because it proceeds from a man who is a true shepherd in
Israel, that a quiet and devotional behaviour is absolutely requisite in
both old and young, and that an absolute sin is committed by treating
the Synagogue with that perfect indifference which so many are guilty
of. Jewish ministers indeed should not assume that pride which many
clergymen assume; nor should we claim any miraculous sanctity for our
places of worship; but when “the messenger of the congregation,” as he
is aptly termed, stands up to speak for
<<116>>the people to Him who dwells on
high, it is fitting for them that they join with heart and soul in the
words which he utters; and how can this be done but by a profound
attention, constant presence, and an entire silence? And as this is the
business of the people in the Synagogue, it is also evident that they
should look upon it as the immediate gate of heaven, whence their
prayers are more fittingly ascending to God than in their own homes,
distracted by the objects to which their care and worldly labour are
directed.
We would therefore recommend to the various
congregations the enforcement of the following rules:
- A punctual presence of all worshippers at the
time appointed for the commencement of prayers.
- Not to permit any one, whether Israelite or
gentile visiter, to quit the Synagogue before the meeting is over.
- Not to allow any conversation of any sort during
reading of the law and prophets, or during the sermon.
- Not to allow any children to be brought in who
are too young or unruly to remain during the whole time of worship.
Upon this basis, entire order, decorum, and
propriety in worship, can readily be established in our Synagogues, and
the people would soon feel that the purity and simplicity of our forms
are fully as much calculated, if not more, to affect the spirit and
elevate the soul, as the showy systems pursued among many gentile
churches; and in consequence there would be found a greater earnestness
mingling itself with our character, than is unfortunately now found
among us. It may be said, perhaps, that occasionally, as on the Day of
Atonement, the service is too long to permit persons to stay in during
its entire duration; but those who are accustomed to attend worship
regularly are the very persons who even then find little difficulty in
remaining; and experience has shown that those who are but occasional
visitors are the most annoyed at spending a whole day in the courts of
our God; whilst those who love to stand in the presence of their Maker,
can pour out their spirit before Him, and abstain, without too great an
effort, from their usual food and recreation an entire day, in obedience
to his will.
We have not meant to write a regular essay on the
subject, but merely to throw out some ideas for the consideration of
<<117>>others, and to awaken the attention of those who are called on to rule
the people, to a few simple remarks, which will, under God, be of
infinite benefit to our communities, and we hope that these will reform
abuses, which are really so, and not check all progress under the
specious plea that our fathers did so before us. Let us take caution not
to do what is wrong because it was done centuries ago, and to adopt what
is right, though it be now the first time that we understand our duty.
The last is not the case, as we have said already; and there is
therefore no cause for not commencing at once a thorough reform on
orthodox principles, such as will render the Synagogue in the eyes of
all a place for edification and reverence for God. |
