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Rise, crown'd with light, imperial Salem rise !
OPINIONS OF THE JEWS.
this attempt to interpret the hidden of the Jews.
meaning of the Mofaical dispensation, I
The doctrine of the Law being typical of the Gospel, is frequently asserted to be merely the fanciful reverie of Christian divines, and equally unknown and unthought of by the church of Israel. Nay, even St. Paul himself has been charged with yielding to the impulse of a too warm imagination. Supposing however, for a moment, that the Jews were entirely ignorant of the design of their Law, this would not prove, that it contained no hidden
a Heb. x. I.
By Dr. Priestley.
meaning; but if it can be shewn, that the CHAP. very reverse is the case, such a demonftration will serve as a corollary to what has been already advanced.
כל מה שנזכר בתורה נביאים ;propofition
כתובים רומזים אל החכמה
Many are the testimonies which the Jews bear to the truth of St. Paul's affertion, that all the sacrifices and rites of the Old Testament relate to the Meffiah. They set out with the following general ;
“ All things “ which are mentioned in the Law, the
Prophets, and the Hagiographa, relate “ to the Wisdom ;” under which cabalistic name, they designated, as it is well known, the Messiah. Tá this rule they striály adhere, and maintain, that under the literal sense of the words a mystical meaning lies concealed. Such is the doctrine of the
; , “ text, according to its form, (i. e. its lie' “ teral sense) lo! he is a liar.” The same notion is advanced by R. Samuel Laniadu,
D : naibyn - In the study of the Law, a , ç Heb. paflim.
המתרגם פסוק כצורתו ; Babylonian Talmud Whofoever expounds the * הנה זה. בדאי :
בעסק התורה יש שני ; in his Commentaries מינים האחר בפשטיה והשני בסודותיה להבין
SECT. “ double method is to be observed; the
“ one, that its literal meaning may be ac
quired; and the other, that 'its hidden
nification may be understood.” The Clofs upon the Talmud is yet more expreis;
“ " tie tabernacle relate to fpiritual figures, " to learn from thence more fublime • tritos." R. Bechai is perfectly in unison
ציורי המשכף לציורים שכליים והבנן ; א זין The figures of ) מהם האמנות מזעריו:: :
חקים הם ציורי ; th the above citations: 1 The ftatutes ). ענינים שכליים של בעלות 5
(of Moses) are a figure of spiritual things; “, and those spiritual things are above.' In short, they all agree, that the ceremonial Law had an immediate reference to the Meffiah himself, and to the sublime truths, which it would be his province to inculcated .
Upon the doctrine of the great facrifice to be made by Chrift for the fins of the whole world, the Jews are remarkably express. Let the following passage from the Jalkut Chadasch declare their sentiments
נשמות הצדיקים מגידות למשיח
.on this point יסורין של בני ארס מיד מקבל משיח עליו יסורין
& Præf. ad Maimon. de Vaccâ Rufà.
.CHAP ומקביל מישראל והוא במקום הקרבנות שהיו
The Touls of the ): בזמן שבית מקדש קיים
diately taketh away; upon him is the s chastisement, and he taketh it
from “ Ifrael. And he is in the place of the
offerings, which, during the appointed 66 time of the house of the sanctuary, were
stretching forth the neck in eager ex-
R. Menachim speaks in the following terms of the intent of the sacrificial rites;
נמצא שכהן אעלה נפשו מעלוי לעלוי וזהו סוד
: 031on “ The priest, whilst he ascends “ the altar, is found raising up his soul “ from the lofty One to the lofty One ; " and this is the mystery of the altar.” By these terms we can only understand the Father and the Son; and indeed the Rabbii are sufficiently explicit in declaring, that this is their meaning. The idea then of the passage, when divested of its obscurity, will be, The priest rises in contem
e See Parkhurst under 723.