Holy Scripture, and authoritatively explained its meaning; supplemented it; gave it application to
cases not expressly provided for, perhaps not even foreseen in Biblical times; and generally
guarded its sanctity by extending and adding to its provisions, drawing `a hedge,' around its
`garden enclosed.' Thus, in new and dangerous circumstances, would the full meaning of God's
Law, to its every title and iota, be elicited and obeyed. Thus also would their feet be arrested,
who might stray from within, or break in from without. Accordingly, so important was tradition,
that the greatest merit a Rabbi could claim was the strictest adherence to the traditions, which he
had received from his teacher. Nor might one Sanhedrin annul, or set aside, the decrees of its
predecessors. To such length did they go in this worship of the letter, that the great Hillel was
actually wont to mispronounce a word, because his teacher before him had done so.44
43. Thus we read: `The sayings of the elders have more weight than those of the prophets' (Jer. Ber. i.
7); `an offence against the sayings of the Scribes is worse than one against those of Scripture' (Sanh. xi.
3). Compare also Er. 21 b The comparison between such claims and those sometimes set up on behalf of
`creeds' and `articles' (Kitto's Cyclop., 2nd ed., p. 786, col a) does not seem to me applicable. In the
introduction to the Midr. on Lament. it is inferred from Jer. ix. 12, 13, that to forsake the law - in the
Rabbinic sense - was worse than idolatry, uncleanness, or the shedding of blood. See generally that
Introduction.
44. Eduy. i. 3. See the comment of Maimonides.
These traditional ordinances, as already stated, bear the general name of the Halakhah, as
indicating alike the way in which the fathers had walked, and that which their children were
bound to follow.45 These Halakhoth were either simply the laws laid down in Scripture; or else
derived from, or traced to it by some ingenious and artificial method of exegesis; or added to it,
by way of amplification and for safety's sake; or, finally, legalized customs. They provided for
every possible and impossible case, entered into every detail of private, family, and public life;
and with iron logic, unbending rigour, and most minute analysis pursued and dominated man,
turn whither he might, laying on him a yoke which was truly unbearable. The return which it
offered was the pleasure and distinction of knowledge, the acquisition of righteousness, and the
final attainment of rewards; one of its chief advantages over our modern traditionalism, that it
was expressly forbidden to draw inferences from these traditions, which should have the force
of fresh legal determinations.46
45. It is so explained in the Aruch (ed Zandau, vol. ii. p. 529, col b).
46. Comp. Hamburger, u.s. p 343.
In describing the historical growth of the Halakhah,47 we may dismiss in a few sentences the
legends of Jewish tradition about patriarchal times. They assure us, that there was an Academy
and a Rabbinic tribunal of Shem, and they speak of traditions delivered by that Patriarch to
Jacob; of diligent attendance by the latter on the Rabbinic College; of a tractate (in 400
sections) on idolatry by Abraham, and of his observance of the whole traditional law; of the
introduction of the three daily times of prayer, successively by Abraham, Isaac, and Jacob; of
the three benedictions in the customary `grace at meat,' as propounded by Moses, Joshua, and
David and Solomon; of the Mosaic introduction of the practice of reading lessons from the law