more in
accordance with the circumstances of their brethren in this age and
clime. They argued that there is much that is local in the Jewish
ritual, and much that is inapplicable now; that the people in consequence
would fall away unless a reformed mode of worship was introduced. I do
not think the Reformers have made as much progress as they anticipated,
though to a stranger they certainly appear to have not merely modified,
but improved the service. The Prayer-book was carefully revised, an
improved ritual was drawn up by blending the beautiful portions of the
Portuguese and German Liturgies, a choir was formed for the purpose of
inspiring devotional feeling by means of solemn song. In the old
orthodox synagogues the custom of calling up persons to read the law for
the sake of presenting their offerings during divine service, often
interferes with the edification of the assembly, according to the Jewish
reformers, and this also they omit. Furthermore, they decline to
recognise as sacred, days which are evidently not ordained as such in
Scripture. It must be remembered the Jew of the Restoration is much more
of a formalist than the Jew of David's and Solomon's time, that the
rabbis returned after the captivity laden with Babylonian learning, and
that a new school arose. In his sermon on the opening of his new place
of worship in 1842, Mr. Marks said, on behalf of himself and people, "We
must as our conviction urges us solemnly deny that a belief in the
_divinity_ of the traditions contained in the Mishna and the Jerusalem
Talmuds is of equal obligation to the Israelite with the faith in the
divinity of the law of Moses. We know that these books are human
compositions, and though we are content to accept with reverence from our
past Biblical ancestors advice and instruction, we cannot unconditionally
accept their laws." "On all hands," continued Mr. Marks, "it is conceded
that an absolute necessity exists for the modification of our worship,
but no sooner is any important improvement proposed than we are assured
of the sad fact that there is not at present any authority competent to
judge in such matters for the whole house of Israel. Now, admitting this
as a truth (since the extinction of the right of ordination has rendered
impossible the convocation of a Sanhedrim, whose authority shall extend
over all Jewish congregations), does it not follow as a necessity that
every Hebrew congregation must be authorized