familiar form of speech, yet with such contrast of spirit. One of the most common
figurative expressions of the time was that of 'the yoke' (lw(), to indicate submission to
an occupation or obligation. Thus, we read not only of the 'yoke of the Law,' but of that
to 'earthly governments,' and ordinary 'civil obligations.'53 Very instructive for the
understanding of the figure is this paraphrase of Cant. i. 10: 'How beautiful is their neck
for bearing the yoke of Thy statues; and it shall be upon them like the yoke on the neck
of the ox that plougheth in the field, and provideth food for himself and his master.'54 55
This yoke might be 'cast off,' as the ten tribes had cast off that 'of God,' and thus
brought on themselves their exile.56 On the other hand, to 'take upon oneself the yoke'
(lw( lbq) meant to submit to it of free choice and deliberate resolution. Thus, in the
allegorism of the Midrash, in the inscription, Prov. xxx. 1, concerning 'Agur, the son of
Jakeh' - which is viewed as a symbolical designation of Solomon - the word 'Massa,'
rendered in the Authorized Version 'prophecy,' is thus explained in reference to
Solomon: 'Massa, because he lifted on himself (Nasa) the yoke of the Holy One,
blessed be He.'57 And of Isaiah it was said, that he had been privileged to prophesy of
so many blessings, 'because he had taken upon himself the yoke of the Kingdom of
Heaven with joy.'58 59 And, as previously stated, it was set forth that in the 'Shema,' or
Creed - which was repeated every day - the words, Deut. vi. 4 -9, were recited before
those in xi. 13-21, so as first generally to 'take upon ourselves the yoke of the Kingdom
of Heaven, and only afterwards that of the commandments.'60 61 And this yoke all Israel
had taken upon itself, thereby gaining the merit ever afterwards imputed to them.
53. Abhoth iii. 5.
54. Targum, ad loc.
55. Similarly we read of 'the yoke of repentance' (Moed K. 16 b), of that 'of man,' or rather
'of flesh and blood' (Ab. de R. Nath. 20), &c.
57. Midr. Shoch. Tobh. ed. Lemb. p. 20 a.
56. Shemoth R. 30.
58. Yalkut ii. p. 43 a, Section 275, lines 10 &c. from bottom.
59. This is mentioned as an answer given in the great Academy of Jerusalem by Elijah
the prophet to a question propounded to him by a student.
60. Ber. ii. 2.
61. Comp. 'Sketches of Jewish Social Life,' p. 270.
Yet, practically, 'the yoke of the Kingdom' was none other than that 'of the Law' and 'of
the commandments;' one of laborious performances and of impossible self-
righteousness. It was 'unbearable,' not 'the easy' and lightsome yoke of Christ, in which
the Kingdom of God was of faith, not of works. And, as if themselves to bear witness to
this, we have this saying of theirs, terribly significant in this connection: 'Not like those
formerly (the first), who made for themselves the yoke of the Law easy and light; but like
those after them (those afterwards), who made the yoke of the Law upon them heavy!'62
And, indeed, this voluntary making of the yoke as heavy as possible, the taking on
themselves as many obligations as possible, was the ideal of Rabbinic piety. There
was, therefore, peculiar teaching and comfort in the words of Christ; and well might He
add, as St. Luke reports,63 that blessed were they who saw and heard these things.64