Israel Abrahams

Summary

Israel Abrahams 1911 Encyclopædia Britannica (1911)

Independence of judgment was inhibited, and the code stood in the way of progressive adaptation of Jewish life to the life of Europe. It included trivialities by the side of great principles, and retained elements from the past which deserved to fall into oblivion. But its good effects far outweighed the bad. It was a bond of union, a bar to latitudinarianism, an accessible guide to ritual, ethics and law. Above all, it gave a new lease of life to the great theory which identified life with religion. It sanctified the home, it dignified common pursuits.
Source: Wikisource

Israel Abrahams 1911 Encyclopædia Britannica (1911)

Joḥanan solaced his disciples on the fall of the Temple by the double thought that charity could replace sacrifice, and that a life devoted to the religious law could form a fitting continuation of the old theocratic state. “Joḥanan felt the fall of his people more deeply than anyone else, but—and in this lies his historical importance—he did more than any one else to prepare the way for Israel to rise again” (Bacher) .
Source: Wikisource

Israel Abrahams 1911 Encyclopædia Britannica (1911)

But Samuel’s fame rests on the service which he rendered in adapting the life of the Jews of the diaspora to the law of the land. “The law of the State is binding law,” was the principle which Samuel enunciated, here carrying to its logical outcome the admonition of Jeremiah. When the king of Persia, Shapur, captured Mazaca-Caesarea, the Cappadocian capital, Samuel refused to mourn for the 12,000 Jews who lost their lives in its defence. As Graetz says: “To Jeremiah and Mar Samuel Judaism owes the possibility of existence in a foreign country.”
Source: Wikisource

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