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The Jewish Sabbath
Excerpt from The Jewish Sabbath
One of the most ancient religious institutions, one which is honoured in all civilised countries, and is perhaps most widely observed by all classes of society, is that of the weekly holiday or day of rest. It is a generally accepted fact that the origin of this institution is to be traced back to the Jewish Sabbath. The early Christians originally observed Sunday as a day of sanctincation side by side with the Sabbath, but when later on, the observance of the Sabbath was abandoned by them, many of the notions and principles connected therewith, were transferred to the Sunday observance. It was not until the 8th century that formal prohibition of all worldly occupation not of immediate urgency, was determined upon. Although the designation of "Sunday," ("Dies sons") cannot properly be accepted as a synonym of the original "Sabbath," its real significance as a day of rest from worldly toil and labour, and a day of subordination to the Divine will, is indicated by other designations, such as "Lord's Day," "Dies Dominicus," "Dimanche," "Domenica," "Domingo," etc. The reformers at first advocated the observance of Sunday solely on the ground of practical expediency, but, even in those days, Beza insisted, that Sunday was a divine ordinance having taken the place of the Jewish Sabbath. It is therefore remarkable, although at the same time explicable on psychological grounds, that just that very section of the church, which on the ground of one of its fundamental principles, rejects all human or sacerdotal intervention between God and man, and which, in this as in several other respects, approaches Judaism very closely, should take a far more serious view of the observance of Sunday as a holy day, than the other branches of that communion. Thus among Protestants more especially in England, Scotland and North America, the strictest form of Sunday observance has been preserved to this day.
About the Publisher
Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com
This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
One of the most ancient religious institutions, one which is honoured in all civilised countries, and is perhaps most widely observed by all classes of society, is that of the weekly holiday or day of rest. It is a generally accepted fact that the origin of this institution is to be traced back to the Jewish Sabbath. The early Christians originally observed Sunday as a day of sanctincation side by side with the Sabbath, but when later on, the observance of the Sabbath was abandoned by them, many of the notions and principles connected therewith, were transferred to the Sunday observance. It was not until the 8th century that formal prohibition of all worldly occupation not of immediate urgency, was determined upon. Although the designation of "Sunday," ("Dies sons") cannot properly be accepted as a synonym of the original "Sabbath," its real significance as a day of rest from worldly toil and labour, and a day of subordination to the Divine will, is indicated by other designations, such as "Lord's Day," "Dies Dominicus," "Dimanche," "Domenica," "Domingo," etc. The reformers at first advocated the observance of Sunday solely on the ground of practical expediency, but, even in those days, Beza insisted, that Sunday was a divine ordinance having taken the place of the Jewish Sabbath. It is therefore remarkable, although at the same time explicable on psychological grounds, that just that very section of the church, which on the ground of one of its fundamental principles, rejects all human or sacerdotal intervention between God and man, and which, in this as in several other respects, approaches Judaism very closely, should take a far more serious view of the observance of Sunday as a holy day, than the other branches of that communion. Thus among Protestants more especially in England, Scotland and North America, the strictest form of Sunday observance has been preserved to this day.
About the Publisher
Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com
This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
56 pages, Paperback
Published January 1, 2024
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About the author
Samson Raphael Hirsch
289 books17 followersSamson Raphael Hirsch (June 20, 1808 – December 31, 1888) was a German rabbi best known as the intellectual founder of the Torah im Derech Eretz school of contemporary Orthodox Judaism. Occasionally termed neo-Orthodoxy, his philosophy, together with that of Azriel Hildesheimer, has had a considerable influence on the development of Orthodox Judaism.
Hirsch was rabbi in Oldenburg, Emden, was subsequently appointed chief rabbi of Moravia, and from 1851 until his death led the secessionist Orthodox community in Frankfurt am Main. He wrote a number of influential books, and for a number of years published the monthly journal Jeschurun, in which he outlined his philosophy of Judaism. He was a vocal opponent of Reform Judaism and similarly opposed early forms of Conservative Judaism.
Hirsch was rabbi in Oldenburg, Emden, was subsequently appointed chief rabbi of Moravia, and from 1851 until his death led the secessionist Orthodox community in Frankfurt am Main. He wrote a number of influential books, and for a number of years published the monthly journal Jeschurun, in which he outlined his philosophy of Judaism. He was a vocal opponent of Reform Judaism and similarly opposed early forms of Conservative Judaism.
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May 14, 2017
This book opened my eyes. As a person who is not jewish but loves God . The words of this book inspired me to keep the Sabbath
. As a messianic believer I want to learn how Jesus lived. So I have been touched by this book.
. As a messianic believer I want to learn how Jesus lived. So I have been touched by this book.
Displaying 1 of 1 review