THE SABBATH It is not possible here to particularise the laws of Judaism : it must suffice to generalize and to say that they moulded the life of the Jew in every detail. Christianity leaves more to the individual: Judaism deems a system of discipline essential. Yet neither faith adheres exclusively to one point of view, Christian ity has certain prescriptions and Judaism assigns certain things to the conscience. A typical instance is the list, incorporated in the opening paragraphs of Morning of duties, the maxi mum performance of which is left to man's generous impulse.
This list is old, being derived from the beginning of Mishnah Pe'ah. For the development of the law see TALMUD. Life under the law is often regarded as dreary by those who view it from without. A more intimate knowledge of Judaism disposes of this mistaken notion. One example will serve as an illustration. There is no subject more governed by law in Judaism than the Sabbath rest. The popular belief is that this day is one of gloom and restriction, hampering natural gaiety and fettering the soul in the shackles of formalism. If this belief were correct, we should expect to find Jewish secular literature saturated with the revolt against the Sabbath. But in secular literature, the Sabbath is universally regarded as Israel's greatest boon. This affection for the day may be seen in any of the Zemiroth or carols for Sab bath, of which innumerable specimens exist. One such group con taining inter alia a song by a Jewish troubadour wherein the Sabbath princess is the heroine, has been rendered into English verse (H. Loewe, Mediaeval Hebrew Minstrelsy, Lond. (1926), see p. 57). The songs are not ecclesiastical, they are carmina pauperum, and reflect the mind of the people. To all, rich and poor alike, Sabbath was the great paraclete. Heine, who became a Christian, hymned the Sabbath : in the present year (1928) the he uses the daily `Amicleih to demonstrate immortality: on this see pp. 69 seq. of The Expository Times, Nov., 1927, vol. xxxix., No. 2, where this question is mere fully discussed.
town council of Tel Abib (Jaffa), a secular body, prosecuted a shopkeeper for violating the Sabbath publicly and has carried the case to the appeal court. As with the Sabbath, so with other ceremonial : the Jew found the law a delight. Just because there is no penal sanction to it, does it command allegiance. The more pecuniary sacrifices it entails the greater is it enjoyed.
Sects have not been unknown in Judaism, as the articles on Samaritans, Essenes, Gnostics and Karaites will show. The apoc
rypha, especially the great corpus of R. H. Charles," contains much sectarian material. The Minim or sectaries" were varied including Jewish-Christians and Gnostics. But sects have never been of great consequence. The number of Karaites is insigni ficant. In later times the mystic movement almost threatened to become a sect, but Kabbalists, Hasidim and Mithnaggedim (the opponents of the Hasidim) have remained within the fold. Juda ism has gained more than it has lost by congregationalism. Cen tralization of authority terminated with the Gaonate. (See GAoN.) The last legal code, the Shulhan tArfikh of Joseph Caro (published in 1565), being the first to appear after the invention of printing, has never been followed by another and has standardised Judaism. Nevertheless development has not been arrested. The advent of political emancipation and the ensuing Mendelssohnian and reform movements can be paralleled on the more strictly conservative side.
Whether the Zionist movement (see ZIONISM) will, as the Zionists believe, affect Judaism as well as individual Jews, is another matter of debate. It is not impossible that a nucleus of Jews may produce fresh religious results, but Judaism as a whole is quite independent of any material or nationalist enterprises and quite competent to develop without them, urbi et orbi. The return to Zion, which is the hope of Judaism, is essentially (though not exclusively) spiritual. Judaism looks forward to the day when its teaching will be accepted universally. In this hope it embraces varieties of conception, ranging from Zionism to modern Liberal Judaism, which lays more stress on universalism than on the law. All these aspects belong to Judaism, one and indivisible. Parallel in purpose though differing in plane, they move forward to the same goal, the bringing of the Kingdom of God within the hearts of every one of his children. (See also JEWS, JEWISH PHILOSOPHY.) BIBLIOGRAPIIY.-In addition to the articles in the Jewish Encycl., Hastings, E.R.E., and the D.N.B., and to the books and bibliog raphies therein mentioned the reader is recommended to consult C. F. Moore, Judaism (1927) ; I. Abrahams, Permanent Values (1924) ; Glory of God (1925) ; Judaism (1907) ; Stud. in Pharisaism (vol. i., 1917, vol. ii., 1924) ; C. G. Montefiore, Old Test. and After (1923) ; Judaism and St. Paul (1914) ; Outlines of Lib. Jud. (1912); E. Levine, Judaism (N.D.) ; C. Singer and E. R. Bevan, Legacy of Israel (1927) ; A. Biichler, Types of Jew.-Pal. Piety (1922) ; A.