Morning journal and courier., 1891-11-30

ing Liberality of His PeopIe-He-
 brew Hymns and Hymnists, &c.
 tCopyright by L. R. Stegmanl
 Although the synagogue's portals are always open on Saturdays and strangers are welcome to seat, it is not often that curiosity seekers attend. Yet there is much to interest the thoughtful in the services and the sanctuary. Both bear the | mark of antiquity and recall the Orient amid the stir and hustle of our American civilization: but they represent more than antiquities. For certainly no class is more alive with the modern spirit. more practi- | cal in benevolent work, more active in l trades and industries, more progressive in every sphere than the Hebrew.
 Naturally the synagogue has felt the in- fuenee of modern ideas, and there are many departures from old-time traditions. Practically, however, the essential ele- ments are preserved, whether the congre- gation be conservative or reformed-terms which denote ritualistic rather than doc triual differences. Let us enter first conservative synagogue on the Jewish Sshbsta, which has felt somewhat the i'm pulse of the nineteenth century, and yet has not abandoned Orientalisms in wor- ship to any great extent. The men are seated below, with covered heads and wearing small scsrfs of white, to which are attached the fringes that are com- msnded in the Mosaic law. Above, in the
 woman's gallery, at one end of the main auditorium, is the Ark, within which are deposited the scrolls of the law. contain ing Pentateuch only. In the center is the Almemor, or reading desk. Before the
 Ark is the pulpit The seats are ranged
 along the sides of the building In some cases the reading desk is placed at the end, on platform which faces the worshipers, and this desk may serve also as pulpit light is always kept burning before the Ark. The interior is otherwise scrupu- lously plain-the architectural adornment depending upon the wealth of the congre- gation. Usually the ten commandments are inscribed, in an abridged form, on & tablet above the Ark, upon which are also written in Hebrew the words, "Know Be fore Whom Thou Standest"
 At about ten the regular Sabbath service begins. The traditional prayer book. some of whose contents date tack to early
 rabbinic times, received copious accesso- ries during the middle ages. It is com posed of psalms, benedictions, hymns and selections from the Bible. The whole tone | of these prayers, entirely in Hebrew, is deeply spiritual. Thanksgiving predomi- | mates, feryent acknowledgement of Gods | mercy to Israel in the past, mingled with petitions to God for a continuance of his | favor. vein of Universalim, golden thread of gentle humanity, runs through | out. The eternity of the law is empha-
 sized, but the duty of practical charity is | as strongly illustrated. God is not repre-
 scented as the God of Jewry only, but as | the father of all mankind, the creator of | the universe. Many of the benedictions,
 dating from venerable antiquity, are | quaint in their beautiful simplicity and are | replete with spiritual eloquence. The
 reader or Hazan, as he is termed, intones
 and chants, and the congregation respond
 here and there, unless a choir composed of
 men or boys sing the responses and hymns.
 At about eleven the doors of the ark are | opened, the words ''Hear, O Israel, the
 Lord our God, the Lord is One," are sol
 emnly chanted, and scroll of the law,
 taken out of the Ark, is led in proce ssion
 to the reading desk. It is then uurolled
 and the Hazan reads the section for the
 week, the method of cantillation em- ployed being of great antiquity Next |
 cts is read or chanted, and the scroll is
 solemnly replaced in the Ark. After a
 psalm by the choir the rabbi or preacher
 delivers the sermon in English or German,
 according to the nationality of the con
 gregation, American or foreign. He takes
 his text usually from the section of the
 week (the Pentateuch being divided into
 weekly portions according to the Sabbsths
 of the year) The sermons do not differ I in hat hay
 arc pratical in tone, appeal strongly to
 the feelings and always advocate 8 broad
 and tolerant humanity. Current events
 are occasionally glanced at, but as a rule
 the preacher keeps to the Bible and illus
 trates his text by suggestive parshles from
 the Talmud and Midrssh and side lights
 from Jewish history After the sermon
 sion, prayers for mourners and hymn
 preceding the end. The main Sabbath
 service lasts until about twelve o'clock.
 In Reformed congregation the differ
 ence consists largely in the use of English
 or German in the prayers, Hebrew being
 considerably curtailed. The musical DOT
 ton of the service is given more promi-
 hence; full choir of men and women,
 with organ, render the hymns and an
 thems. Family pews are introduced, the
 men remove their hats and wear no pray
 ing scarfs Not all the Reformed congre-
 gations adopt the same prayer book and ritual; some differ but slightly from the
 conservative. In New York city the Nine
 teenth street synagogue, near Fifth ave
 nue, is a good example of the conservative
 service, its members representing many of the oldest Jewish families in America. The Temple Emmanu-El, Forty-third
 street and Fifth avenue, may be regarded as representative reform congregation. Its pulpit has been occupied more than
 once by non-Jewish clergymen, notably by
 Henry Ward Beecher. 4 good example of it's breadth is furnished by the Hymns and Anthems for Jewish Worship" pub lished by its senior rabbi, Dr. Gottheil, which contains selections from Whittier,
 Paul Gerhard, Charles Wesley, John w ' Chadwick, Ralph Waldo Emerson, ". H. Furness, Oliver Wendell Holmes, Ninot J. t Savage, Robert Rurns, George wither, : John Sterling, Longfellow and Lowell, q