himself at home: the same arrangements as in his own land, and the well-known services and
prayers. A hospitable welcome at the Sabbath-meal, and in many a home, would be pressed on
him, and ready aid be proffered in work or trial.
12. Ber. iii. 3; Meg. i. 8; Moed K. iii. 4; Men. iii. 7. Comp. Jos. Ant. iv.8.13; and the tractate Mezuzah in
Kirchheim, Septem libri Talmud. parvi Hierosol. pp. 12-17.
13. St. Matt. xxiii. 5; Ber. i. 3; Shabb. vi. 2; vii. 3; xvi. 1; Er. x. 1, 2; Sheq. iii. 2; Meg. i. 8; iv. 8; Moed. Q. iii.
4; Sanh. xi. 3; Men. iii. 7; iv. 1; Kel. xviii. 8; Miqv. x. 3; yad. iii. 3. Comp. Kirchheim, Tract. Tephillin, u. s.
pp. 18-21.
14. Moed K. iii. 4; Eduy. iv. 10; Men. iii. 7; iv. 1. Comp. Kirchheim, Tract. Tsitsith, u. s. pp. 22-24.
15. The Tephillin enclosed a transcript of Exod. xiii. 1-10, 11-16; Deut. vi. 4-9; xi. 13-21. The Tsitsith were
worn in obedience to the injunction in Num. xv. 37 etc.; Deut. xxii. 12 (comp. St. Matt. ix. 20; xiv. 36; St.
Mark v. 27; St. Luke viii. 44).
16. It is remarkable that Aristeas seems to speak only of the phylacteries on the arm, and Philo of those
for the head, while the LXX. takes the command entirely in a me taphorical sense. This has already been
pointed out in that book of gigantic learning, Spencer, De Leg. Heb. p. 1213. Frankel (Uber d. Einfl. d.
Pal. Exeg., pp. 89, 90) tries in vain to controvert the statement. The insufficiency of his arguments has
been fully shown by Herzfeld (Gesch. d. Volk. Isr. vol. iii. p. 224).
17. Acts xv. 21.
18. συναγωγη Jos. Ant. xix. 6. 3; War, ii. 14. 4, 5; vii. 3. 3; Philo, Quod omnis probus liber, ed. Mangey,
ii. p. 458;συναγωγιον Philo, Ad Caj. ii. p. 591; σαββατειον Jos. Ant. xvi. 66. 2 προσευκτηριον Philo,
Vita Mosis, lib. iii., ii. p. 168.
19. Acts xvi.13
20. προσευχη Jos. Ant. xiv. 10 23, life 54; Philo, In Flacc. ii. p. 523; Ad Caj. ii. pp. 565, 596; Epiphan.
Haer. 1xxx. 1. Comp. Juven. Sat. iii. 296: `Ede ubi consistas? in qua te quæro proseucha?'
21. Comp., among others, Ovid, Ars Amat. i. 76; Juv. Sat. xvi. 96, 97; Hor. Sat. i. 5. 100; 9. 70; Suet. Aug.
93.
22. Persius v. 180.
For, deepest of all convictions was that of their common centre; strongest of all feelings was the
love which bound them to Palestine and to Jerusalem, the city of God, the joy of all the earth,
the glory of His people Israel. `If I forget thee, O Jerusalem, let my right hand forget her
cunning; let my tongue cleave to the roof of my mouth,' Hellenist and Eastern equally realised
this. As the soil of his native land, the deeds of his people, or the graves of his fathers draw the
far-off wanderer to the home of his childhood, or fill the mountaineer in his exile with
irrepressible longing, so the sounds which the Jew heard in his Synagogue, and the observances
which he kept. Nor was it with him merely matter of patriotism, of history, or of association. It
was a religious principle, a spiritual hope. No truth more firmly rooted in the consciousness of
all, than that in Jerusalem alone men could truly worship.23 As Daniel of old had in his hour of
worship turned towards the Holy City, so in the Synagogue and in his prayers every Jew turned
towards Jerusalem; and anything that might imply want of reverence, when looking in that