The Traditional Sabbath Lights
The history of the Jewish people, their rise and fall, has always been closely linked with the Sabbath. How highly Heaven regards the Sabbath institution may be seen from the fact that Israel's prosperity was ever in direct ratio to their faithfulness in keeping the memorial of creation. This thought was ingeniously expressed by the late eminent Hebrew author and Zionist Achad Ha-am in these words:
"More than Israel has kept the Sabbath, the Sabbath has kept Israel."
Today the Sabbath is observed by most Jews more in breach than in practice. This is due in great measure to the involved and intricate system of rabbinical Sabbath regulations, which are a grievous burden that no Jew can bear. The Talmudic tract "The Sabbath," which is the basis of rabbinical Sabbath jurisprudence, contains no less than 1591 Sabbath regulations, most of which are unreasonably restrictive, and some of which border on the ridiculous, as, for instance when a rabbi contends that it is wrong to eat an egg laid on the Sabbath day.
After having made the observance of the Sabbath virtually impossible by their many restrictions, rabbinical tradition says:
"If Israel observed two Sabbath days [in succession] they would be redeemed immediately."
Christian Sabbathkeepers Commended
That Christians like Seventh-day Adventists manage to observe the Sabbath so conscientiously in this cutthroat competitive age is to the Jewish people a standing enigma and a subject of profound admiration. In 1944, coincident with the hundredth anniversary of the rise of Seventh-day Adventists, a Jewish author, Abraham F. Milgrim, published a Sabbath anthology, one chapter of which is devoted to the subject of Sabbath observance by Christians and from which we quote:
"More important and more vigorous (among Sabbathkeeping Christians) is the younger sect known as the Seventh-day Adventists. They came into existence about one hundred years ago when many Christians, on the basis of esoteric calculations, expected the return of Jesus in 1844. When that year passed without the Advent of Jesus, one group, later known as the Seventh-day Adventists, established itself as a distinct Christian fundamentalist sect. They adhere to the belief that the coming of Jesus is imminent, and that everyone should prepare himself for His Advent. One of the methods of this preparation is the acceptance of the true Sabbath as the day of rest and worship. The adherents of this doctrine have been very zealous for their cause. They claim that they contribute to their church per capita "ten times as much as the Protestant average in America." Their zeal is matched by their uncompromising stand on Sabbath observance." —The Sabbath, a Day of Delight, p. 369, Jewish Publication Society, Philadelphia, 1944.
The Sabbath and the Messianic Idea
During the Sabbath, at home, Orthodox Jews chant many Sabbath songs, some of which have a definite Messianic overtone, as, for instance, the one that follows:
"Elijah the prophet, Elijah the Tishbite Elijah, Elijah, Elijah the Gileadite Quickly in our days let him come to us Let him come to us with Messiah the Son of David."
Still more closely linked with the Messianic hope are the Sabbath lights in the Jewish home. The seven-branched candlestick, called Menorah, which is as characteristic of the Jewish home as is the samovar of the Russian home, has become a symbol of Judaism, on a par with the Star or Shield of David ("Mogen David.") Few Jews, however, are aware of the profound Messianic significance of the Menorah, symbolic of Him who is the Light of the world, and of the church that is also represented as the light of the world.
The original seven-branched candlestick of the sanctuary resembled a vine with three branches on each side. It was made of pure gold and was beaten into shape by the countless blows of a hammer in the hand of the skilled artisan. Most of the blows fell upon the center shaft, or vine, clearly symbolic of the precious Saviour who declared: "I am the vine, ye are the branches" (John 15:5). In all their affliction he was afflicted (Isa. 63:9). "His visage was so marred more than any man, and his form more than the sons of men" (Isa. 52:14). Whatever sorrow touches you has touched Him first. Whatever perplexity you are called upon to meet, He has trod that way before you. When you are pressed beyond measure until you cannot restrain the sobs and tears, remember that Jesus also has wept. As the Prince of sufferers, He understands and cares. As the Son of God sharing the throne with His Father, He has all the infinite resources of the universe at His command and is able to save to the uttermost those who come to God by Him.
The next and last article will discuss the symbol of Christ's righteousness in a Jewish tradition.
Messianic Echoes in Jewish Traditions—Part V
"For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Rom. 10:3).
In its persistent effort to achieve righteousness by works, rabbinical Judaism has devised an imposing array of precepts called Teryag Mitzvot-613 commandments or meritorious acts —by the performance of which a Jew feels assured of that degree of righteousness that will entitle him to a place in Olam Haba—the world to come.
The Traditional Prayer Shawl
If the reader had the opportunity of observing a Jew as he makes his way to his synagogue, he would notice that he carries a small square bag made of some durable material with a "Mogen David" (Star or Shield of David) embroidered upon it. This bag contains a prayer shawl called a tallit. If you followed the Jewish worshiper into the synagogue, you would see him reverently take the shawl from the container and wrap it around his shoulders while uttering a prayer. The wearing of the tallit is one of the 613 meritorious acts of traditional Judaism. Certain pious Jews wear a smaller version of this shawl, called tallit hatan—a small tallit—on their bodies day and night. Many pages are devoted in the code of Jewish laws known as the Shulchan Aruch ("set table") to the proper manner of wearing this prayer shawl.
On the border of the larger prayer shawl are fringes consisting of 613 threads, corresponding to the number of rabbinical precepts. Rabbis base the tradition of wearing the tallit on Numbers 15:37-39 in which the Israelites were commanded to "make them fringes in the borders of their garments" and "upon the fringe of the borders a ribband of blue" in order to "remember all the commandments of the Lord, and do them."
The Tallit and Christ's Righteousness
There is one feature in connection with this prayer shawl that is of profound significance and of immense interest to Christians. No truly religious Jew would presume to wear this shawl if it were made of wool and linen! The mixing of these two materials in the tallit is strictly forbidden. In fact, certain devout Jews refrain from wearing any clothing that is part wool and part linen. Before making use of such apparel they would have their tailor rip out the linen pockets or any other linen part and substitute some other material instead!
This singular tradition too, is based upon scripture, Deuteronomy 22:11, which reads as follows:
"Thou shalt not wear a garment of divers sorts, as of woollen and linen together."
What was Heaven's purpose in this strange ordinance? Since the over-all objective of the Scriptures is to bring to view the Saviour, may not this statute in some way reveal Him who is the only source of righteousness?
As is well known, the term "garment" in Scripture is frequently used to represent character. An immaculately white garment typifies a righteous character, while a spotted garment symbolizes a sinful character. What kind of a garment will Christ's bride—the church—wear at the marriage supper of the Lamb? The answer is found in Revelation 19:8:
"And to her [the church] was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints."
This scripture in describing the robe worn by the redeemed speaks of it as linen, clean and white. There is no mention of any other material whatsoever. This was evidently to impress indelibly upon our hearts the profound truth that the righteousness of saints is the result of the imputed and imparted righteousness of Christ and His alone. In order to make this righteousness available to us, Jesus risked His own existence. Faced with the possibility of failure and eternal loss to Himself, He undertook to live a sinless life in human flesh. He succeeded only because of His constant vigilance, unceasing effort, and submissive prayer. Thus He created a value—a perfect character in human flesh—which He imputes and imparts to every repentant sinner. But He did more than that. By His death on Calvary's cross, the sinless One made satisfaction for the broken law of God. In the words of another:
"As the high priest laid aside his gorgeous pontifical robes, and officiated in the white linen dress of common priest, so Christ took the form of a servant, and offered sacrifice, Himself the priest, Himself the victim."—The Desire of Ages, p. 25. And again:
"Not by painful struggle or wearisome toil, not by gift or sacrifice, is righteousness obtained. It is the gift of God to everyone that believes."
In giving the above ordinance to Israel, God designed that by comparing scripture with scripture, they should discover the blessed truth of imputed and imparted righteousness through Christ, and that thus their hearts should well up with gratitude and love to the Father for the unspeakable gift of "the Lord our righteousness." Let us pray that this may the experience of many of the lost sheep of the house of Israel as they search the Scriptures as for hidden treasure.
