again there is divergence of opinions. According to some, this Law would be binding on
Israel, but not on the Gentiles, or else the latter would have a modified or condensed
series of ordinances (at most thirty commandments). But the most liberal view, and, as
we may suppose, that most acceptable to the enlightened, was, that in the future only
these two festive seasons would be observed: The Day of Atonement, and the Feast of
Esther (or else that of Tabernacles), and that of all the sacrifices only thank -offerings
would be continued.39 Nay, opinion went even further, and many held that in Messianic
days the distinctions of pure and impure, lawful and unlawful, as regarded food, would
be abolished.40 There can be little doubt that these different views were entertained
even in the days of our Lord and in Apostolic times, and they account for the exceeding
bitterness with which the extreme Pharisaic party in the Church at Jerusalem
contended, that the Gentile converts must be circumcised, and the full weight of the
yoke of the Law laid on their necks. And with a view to this new Law, which God would
give to his world through the Messiah, the Rabbis divided all time into three periods: the
primitive, that under the Law, and that of the Messiah.41
36. See Book III. ch. iii. and Appendix XIV.
37. Such as even the wearing of the phylacteries (comp. Ber. R. 98; Midr. on Ps. xxi.)
38. Midr. on Cant. ii. 13 (ex rec. R. Martini, Pugio Fidei, pp. 782, 793); Yalkut ii. par. 296.
39. Vayyik. R. 9, 27; Midr on Ps. lvi.; c.
40. Midr. on Ps. cxlvi.; Vavy. R. 13; Tanch., Shemini 7 and 8.
41. Yalkut on Is. xxvi.; Sanh. 97 a; Ab. Z. 9 a.
It only remains briefly to describe the beatitude of Israel, both physical and moral, in
those days, the state of the nations, and, lastly, the end of that 'age' and its merging into
'the world to come' ( Olam habba). Morally, this would be a period of holiness, of
forgiveness, and of peace. Without, there would be no longer enemies nor oppressors.
And within the City and Land a more than Paradisiacal state would prevail, which is
depicted in even more than the usual realistic Eastern language. For that vast new
Jerusalem (not in heaven, b ut in the literal Palestine) Angels were to cut gems 45 feet
long and broad (30 cubits), and place them in its gates;42 the windows and gates were
to be of precious stones, the walls of silver, gold, and gems, while all kinds of jewels
would be strewed abo ut, of which every Israelite was at liberty to take. Jerusalem would
be as large as, at present, all Palestine, and Palestine as all the world.43 Corresponding
to this miraculous extension would be a miraculous elevation of Jerusalem into the air.44
And it is one of the strangest mixtures of self-righteousness and realism with deeper
and more spiritual thoughts, when the Rabbis prove by references to the prophetic
Scriptures, that every event and miracle in the history of Israel would find its
counterpart, or rather larger fulfilment, in Messianic days. Thus, what was recorded of
Abraham45 would, on account of his merit, find, clause by clause, its counterpart in the
future: 'Let a little water be fetched,' in what is predicted in Zech. xiv. 8; 'wash your fe et,'