destroyed our enemies." (Daily Prayers, fol. 36.) Here is the same utter want of mercy. No desire for their amendment, no prayer for their conversion, but an invocation of sudden wrath and destruction. And this the synagogue prescribes, not on its feasts only, but every day; yea, and every time of prayer is to be marked by the voice of malediction. There is also another command relating to this daily malediction, which illustrates still farther the spirit of the oral law.
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Hebrew characters)
"If the reader in the synagogue should make a mistake, or be confused and not know where to begin, and delay for an hour, then let another rise up in his stead. But if he made the mistake with regard to the blessing of the Epicureans, he is not to be waited for, but let another instantly rise up in his stead, for perhaps he is infected with Epicureanism." (Ibid. c. x. 3.) According to this law, if the reader go wrong in invoking a blessing, or offering up an intercessory prayer for mercy, such a petition may be delayed for a whole hour. But if this malediction should be the place of his mistake, there is to be no delay and no postponement. If the reader cannot offer it in time, another is to rise up immediately, and cry to heaven for a curse.
No. XVII.
RABBINIC LEGENDS IN THE SYNAGOGUE SERVICES.
We have just considered the extraordinary command of the
oral law, which provides, that, if the reader in the synagogue
should make a mistake in reading the prayers, the congregation
shall wait for him for an hour: except the mistake occur in
cursing the Epicureans, for then, "He is not be waited for, but
let another instantly rise up in his stead, for he is, perhaps,
infected with Epicureanism." The special notice of this case is
as honourable to the Jews as it is condemnatory of the oral law.
It would appear from this that such mistakes had occurred.
Readers in the synagogues have sometimes stumbled and
stammered when thy came to this fearful malediction. And
