jManna is the emblem or sj'mbol of immortality (Rev. ii, 17): "I will give him to eat of the hidden manna;" i. e. the true bread of God, which came down from heav- en, referring to the words of Christ in John vi, 51, a much greater instance of God's favor than feeding the Israelites with manna in the wilderness. It is called hidden, or laid up, in allusion to that which was laid up in a golden vessel in the holy of holies of the tabernacle (comp. Exod. xvi, 33, 34, and Heb. ix, 4).
See Liebentanz, De Manna (Yitemb. 1667) ; Zeibich, De miraculo Mannve Israeliticce (Gerw, 1770) ; Hoheisel, De vasculo Mannce (Jen. 1715) ; Schramm, De vrna JMannce (Herb. 1723) ; Fabri Ilistoria Manncf, in Fabri et Reiskii Opusc. med. Arab. (Hal. 1770), p. 121 ; Hard- wick, in A sialic Researches, xiv, 182 ; Frederic, in Tran- sact, of the Lit. Society of Bombay (Lond. 1810), i, 251 ; Ehrenberg, Symbol. I'hys. (Berl. 1829) ; Martins, Phar- maJcor/n. p. 327 ; Oedmann, Samml. vi, 1 ; Buxtorf, Exer- cit. (Basil. 1659), p. 335 (and in Ugolini, Thesaur. vol. viii) ; ^osenvaWWex, A It erthumsl\iy,d\Giiq.; Khto, Daily Bible Illiist. ad loc. ; Tristram, iVo^ Bist. of Bible, p. 302; comp. Robinson's Researches, i, 470, 550 ; and other Ori- ental travellers.
Mannheim er, Is.vak Noa, one of the most cele- brated of modern Jewish pulpit orators and theologians, was born at Copenhagen, Denmark, Oct. 17, 1793. His father was the reader of the synagogue of the Danish capital, and, anxious to afford his Isaak all the advan- tages of modern cidturc, placed the child in a school at the tender age of three years and a half. When only nine years old, Isaak was introduced to the study of the Talmud, and at the age of responsibility (thirteen) was noted for his great erudition in Jewish tradition. In his secular studies, also, he made rapid progress, and promised much for the future. In 1808 he entered the gymnasium, and by 1814 he was ready to pass his ex- amination for admission to the university. Here he de- voted himself to the study of philosophy, philology, and the Oriental languages. Scarcely had his course been completed when the government offered him employ- ment as catechist of the Jewish society of his native place ; he accepted the proffered position, and served his people to their great satisfaction. About this time the reformaton,' movements among the Jews of North- ern Europe were taking place, and Mannheimer became one of the leaders in the progressive step. He was es- pecially encouraged by a personal aciiuaintance with the German-Jewish reformer Jacobson, whom he met in Berlin, whither he was called in 1821, as pastor of the Temple. But, by the interference of the govern- ment, the reform movement was greatly barred there, and, after a vain struggle with the orthodox, he accepted a call from Vienna in 1824, and removed to the Austrian capital in June, 1825. Austria, which was always slow to grant religious liberty to non-Roman-Catholics, had not up to this time recognised the Jews as a religious sect, and, without authority to act as pastor, Mannhei- mer was called to perform substantially similar duties
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ill the official capacity of " principal of the Religious School" (" Direktor der Wiener Kaiserlich Kiinigl. 6f- fentlichcn israelitischen Keligionsschule"). Though per- sonally decidedly in favor of the reform movement in- augurated by Jacobson and others, he felt it his duty, in this new relation, to assume a conservative position, and by liis moderation and wisdom succeeded in building up one of the best Jewish congregations in (iermany. His great oratorical talent did much to swell the number of his auditors, but his success as a leader of the Jews of the Austrian capital is due solely to his determination '■to produce no rupture in the Jewish camp." He served his people faithfully to the end of his terrestrial course, March 17, I8G0. His influence on the Jews of Germany, liowever, still remains, and will be felt for years to come. During the stormy days of 1848 he represented his peo- ple in the nation's councils, as a deputy from Lemberg ((iallicia). His humane principles are manifest in his exertions for the abolishment of capital punishment. "Isaak Noa Mannheimer," says Griitz (^Gesch.d.Juden, xi. 433), " might be called the embodied nobility of the Jews. He was a perfect man. . . . The inner and outer man, disposition and wit, inspiration and wisdom, ideal life and practical safety, poetical talent and sober sense, childlike goodness and hitting sarcasm, gushing oratory and earnest activity, love for Judaism and a special liking for reform, were in his being most harmoniously blend- ed." As a pulpit orator he had no peer among his He- brew brethren. Unfortunately, however, but few of his sermons were ever printed. For a list of them see Kay- serling. Bibliothek jiid. Kanzelredner, Jahrgang i (Berl. 1870), p. 291. His other works consist of a translation of the Jewish Prayer-book for Sabbath and holy-days (Sidur and Machzor), a few polemical tracts, and a translation of part of the Bible for Salomon's German version. For the study of homiletics his sermons are valued by both Christian and Jewish divines. See, be- sides Grittz and Kaj'serling, Ehrentheil, Jiid Charakter- Ulder (Rest. 1867), i, 57-66 ; Wolf, IsakNoa Manheimer (Vienna, 1863) ; the same, Gesch. d. israelit. Cultusge- meinde in Wien (1861) ; Geiger, Zeitschrift, iii, 167 sq. (J. H. W.)