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us from repentance; for it would be the most unpardonable of all misdeeds, to despair of God's mercy, which he has promised us through all his prophets.
yunn nida yonx ox Doha 'n DNI 'IN 'N “ As sure as I live, speaks
the Eternal God , I have כי אם בשוב רשע מדרכו וחיה •
no pleasure in the death of the sinner ; but I desire, that he may return from his wicked way and live.” (Ezek. 33 ch. 11 v.) oobs 'n ox3 non nipa yonN NSO “Surely, I desire not the
•I'ni 12'071 death of the dead (i. e. one deserving death—a sinner), speaks the Lord God; return therefore to good ways and live.” (Ezek. 18 ch. 32 v.)
121. Can you state, in general terms, the duties we owe to God?
This we are told briefly in the following verse from Holy Writ (Deut. 10 ch. 12 v.) :
0875 DX v? ypyn Sov grobe 'n oop brennyi “ And now, Israel, 7aybo ine niansbo 1377 boa noss yoobs 'n no what does the
7053 5221 7235 522 grohe One Eternal thy God (after having done all this for thee) demand of thee, but to fear him, the Lord thy God, with all thy heart and with all thy soul, to walk in all his ways, to love and to serve him?”
122. What do you call—to serve God ? needs he our service?
,If thou art even ever so pious * אם צדקת מה תתן לו או מה מידן יקח ?
what canst thou give him by it? or what can he receive from thy hand ?” (Job, 35 ch. 7 v.)
This is explained to us in the verse immediately following: 71883 'JJN VN unpn nog 'n niya na novy “ Thou namely must obYou d'oun gobie rob yot g5 gros oro serve the precepts
02 WX 521 77877 d'oun and the statutes of the Lord, which I command thee this day, for thy own benefit; for behold, the heaven, and the heaven of heavens, the earth, and all things upon it, belong to the Eternal thy God!” (He therefore needs not thy offerings, nor thy service.)
123. How are we now to understand the expressions—Honour to God, service of God, and others of the same kind?
The terms, service, honour to God, have a quite different meaning from that, which they have in reference to man. Divine service, is not a service, which I render to God; honour to God, is not honour, which I show him. The All-good desires but the welfare of his creatures—(which we are to acquire through the practice of piety and virtue)—and that we should be thankful for the good we may receive from his hands.
010788 yu'a 1898 777 001 32723 77777 mai “He, who offers me thanks, honours me; and him, who is watchful over his course of life, I will cause to find divine happiness” (happiness emanating from me-God). (Psalm 50, v. 23.)
124. In how many classes is the worship of God, by obeying his commandments, divided?
It consists of the following two kinds : the inward and the outward service of God.
125. What is meant by the inward veneration of God?
Reverence, confidence, and ready obedience, arising from an undivided love to God, and from gratefulness to him for his innumerable benefits, bestowed upon us; the acquirement of a knowledge of God, by contemplating his works, and considering, how he has regulated them by his power and wisdom and goodness, and how he preserves them through his infinite mercy and paternal love. Whosoever fills his heart with love and reverence towards this great and holy God, who is nigh unto us,
wherever we may be, remarks our actions and thoughts, and governs all our destinies—will also endeavour to lead undeviatingly a pious and god-pleasing life, and strive to imitate his beneficent ways, as far as bis limited power will permit him. This David also recommended to his son in the following words:
Thou , my son Solo * ואתה שלמה בני דע את אלהי אביך ועבדהו בלב
78 bilo mno nizak sa o 7800 vaji cho mon, know the God
'yan niavno of thy father, and thou wilt then serve him with an undivided heart and a willing mind; for the Eternal searches all hearts, and discovers all inclinations and thoughts.” (1 Chron. 28 ch. 9 v.)
126. What do you call OUTWARD worship?
Those acts of piety, through which we prove our love of God by words and deeds. This worship however does not merely consist in the exercise of acts of benevolence and charity, but also in private and public prayers, and the observance of the ceremonial laws. And say our wise men (Aboth, i):
Contemplation and study alone * לא המדרש הוא עקר אלא המעשה •
are not sufficient ; but we must also fulfil our duties, and prove our inward religion through outward works.”
127. Why are we bound to honour God both inwARDLY and OUTWARDLY?
Because man, owing to his infirmities and multifarious wants, cannot always reflect upon the sublime truths of religion, nor is he able to have them on every occasion before his eyes, unless he is often reminded of them through actions and words. And then again, it is the repeated exhibition of pious feelings only, which can make a man truly virtuous ; for he acquires by these means the facility of practising the good willingly on all occasions, and of always shunning the evil.
We read therefore (Deut. 6 ch. 24 v.): o ng 7875 ohan Dipno ba ns nivy's '77 131899 “ Therefore did the sa ne nivy'Ovi 'dish oron np731.'120.927 ha Eternal com
1313 TURJ 1397758 7 395 nrin niyan mand us to do according to all these statutes, that we may always fear the Eternal our God, &c. And it will be reckoned to us as piety, if we observe to do all these precepts before the Lord our God, as he has commanded us.”
128. Are there any other motives, which should induce us to worship God publicly?
Yes, since our feelings already teach us the necessity of it. We delight to speak often of the person, whom we dearly love; we like also to praise him often, and this, wherever an opportunity offers; for the mouth will always speak of which the heart is full; and whatever has a strong influence upon the heart, will always incite a man to a greater degree of activity to act in such a manner, as may best correspond with the state of his feelings. And as every good man must and does love God, should not this love induce him to speak of him, and act up to those laws, which He hath given to us as his will ?
And again, whilst we praise God publicly, proclaim his benefits, read aloud his wholesome laws, and execute his commandments amidst the assembled multitude: we edify and instruct at the same time our neighbours, and obey thereby the word of God:
And I will be sanctified in the midst of ** ונקדשתי בתוך בני ישראל •
the children of Israel," i. e. publicly. (Lev. 22 ch. 32 v.)
129. But, can the outward worship be pleasing to God, without INWARD piety?
By no means; a heartless prayer, a ceremonial act without meaning or object, can be of no use to man, and avails him nothing; for, to use the words of the Talmud :
.'ya xay xuan “ The Merciful requires the heart.”
Each observance of a ceremonial law is to remind us of the favours of God, of which we hourly participate, and make us thankful for what we receive. But if we do not reflect upon the object and intent of such a law, it is written:
nayın inson bannin your 1378 7'09 “ The prayer of that man is an abomination, who will not listen to the instruction” (of the law). (Prov. 28 ch. 9 v.) 31702 NOV 1102 nin dyn WII 2139 - Because this people come
yo pan1040 nigh unto me with their mouth, and honour me with their lips, but their heart is far from me.” (Is. 29 ch. 13 v.)
130. How does Holy Writ show us the relation between outward and inward worship?
By the very appropriate figure of a lantern, in which a burning light is placed, but which would be extinguished by wind and rain without the former; whereas the lantern, without the light inside, would be entirely useless, nay, even a burden to the bearer. Both, however combined, illumine the path, and conduct a man safely to the place of his destination.
• Did ninain D'M 7771 718 nyini niso 73 g “For the commandment is the lantern, the law the light therein ; and moral instruction points out the way to life.” (Prov. 6 ch. 23 v.)
131. But, are not sacrifices also indispensably necessary at public worship?
Sacrifices are not a necessary requisite to our worship. Only when the temple yet stood, and the Israelites lived together in their own land, sacrifices were ordered to be brought at the