Thus far it has been the sole aim of the present writer to set before the reader, so far as he can, all the elements to be taken into consideration. He has pronounced no definite conclusion, and he neither wishes nor purposes to do so. This only he will repeat, that to his mind the Words of our Lord, as recorded in theGospels, convey this impression, that there is an eternity of punishement; and further, that this was the accepted belief of the Jewish schools in the time of Christ. But of these things does he feel fully assured: that we may absolutely trust in the loving-kindness of our God; that the word of Christ is for all and of infinite value, and that its outcome must correspond to its character; and lastly, for practical purposes, that in regard to those who have departed (whether or not we know of grace in them) our views and our hopes should be the widest (consistent with Scripture teaching), and that as regards ourselves, personally and individually, our views as to the need of absolute and immediate faith in Christ as the Saviour, of holiness of life, and of service of the Lord Jesus, should be the closest and most rigidly fixed.
EXPLANATORY NOTES AND CORRECTIONS To The Second Volume.
Page 15^d: The Targum is quoted from the Venice edition.
Page 16^g: However, the word has also been translated in the wider sense of garment.' But see Rosh haSh., and compare also what is said about the Tephillin, which cannot be otherwise interpreted than in the text.
Page 21^a: But the passage is a somewhat difficult one, and it has received different interpretations. See Levy as in note 1, and Lightfoot ad loc. Line 10, read: by a vow from anything by which he migh be profited (or rather have enjoyment) form his son.' And so as regards note 2, various interpretations and comments are given. But the principle that a vow would exclude parents from being profited' is clearly established in Ned. ix. 1.
Page 116^a: Simon b. Shetach compares him to a son who sins against his father, and yet he does what the child pleases, so Chony, although he was sinning against God, yet He answered that very prayer.
Page 162^cde: Of course, these were only the extreme inferences from their principles, and not intended literatim.
Page 156, note 1: On the Octave of the Feast probably Ps. xii. was chanted (see Sopher. xix. beg.).
Page 182^d: One of the prohibitions there would be exactly parallel to the making of clay.
Page 290, note 2, end: I refer here especially to Bemid. R. 2. It would be difficult to find anything more realistically extravagant in its exaltation of Israel over all the nations (delete 28). The note sets forth the general impression left on the mind, and is, of course, not intended as a citation.
Page 297^d: The reference is to one who hesitates to forgive injury to his name when asked to do so by the offender. At the same time I gladly admit how beauttifully Rabbinism speaks about mercy and forgiveness. In this respect also are the Gospels historically true, since the teaching of Christ here sprang from, and was kindred to the highest teaching of the Rabbis. But, to my mind, it is just where Rabbinism comes nearest to Christ that the essential difference most appears. And from even the highest Rabbinic sayings to the forgiveness of Christ in its freeness, absolutenes, internalness, and universality (to Jew and Gentile) there is an immeasurable distance.
Page 388, note 1: In Vayy. R. 3, there is another beautiful stroy of a poor man who offered every day half his living, and whose sacrifice was presented before that of King Agrippa.
Page 409^d: As regards the view given of Jer. Ber. 9 a, I refer to Levy, Neuhebr. Wörterb. II., p. 10 a.