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the influence of radical thought which minimized Emotion and Sentiment, and exalted Reason and Logic, the average Jew of to-day was losing his prayerful sense. Some factor is missing in the modern synagogue, and I have concluded that it is the art of genuine prayer in its real influence on every day life. Once this art is restored, our places of worship will be again filled by genuine believers in the power of prayer. Our people will turn once more to "The Living God" as in the days of the Psalmists, and Prayer will be restored to its pristine place.

It is my fervent hope that this work on Jewish Science will assist in the work of spiritual renaissance. When once circulated and understood, the Jews of to-day will learn that their own religion offers them a complete cup of salvation. Moreover, this special compilation bearing the hall-mark of Judaism will form a useful hand book of Divine Healing, for the Jew who seeks that truth, as well as for the devout and God-fearing Israelite. To the purpose of making Judaism a living reality and an ever-present help this work is dedicated, with the pious prayer that in the language of our fathers it may be "Le Shem Shomayim" or "In the Name of God."

CHAPTER 1.

The Principle of Divine Healing.

Since the days of primitive man, two distinct problems have engaged the attention of Religion. These questions have been in more or less degree the concern of all religions, whether crude or civilized. One lies in the Moral Realm; the other in the Physical. I refer to the subjects of Sin and Sickness. Sin represents the Abnormal Ethical State. Sickness corresponds to the Abnormal Bodily Condition. Sin and Sickness are neither natural nor God-given.

Since the beginning of time, mankind has sought to solve the problem of Sin. To this special moral task, Religion has dedicated itself. In its final analysis, Religion is a finite effort to attain the Divine. and Infinite Perfection. Religion therefore aims, first of all, at a purely ethical purpose. In this sense, all religious customs, ceremonies, forms and symbols are only the means for the moral betterment of humanity. Were the world perfect, the Synagogue and the Church would inevitably lose one of their chief functions. This perfect state of human goodness is the Millennium that all religious workers and leaders are striving to effect. It is the Messianic Era when only the Right will prevail, and the Wrong be utterly eradicated.

But man is not yet perfect, and the moral struggle has gone on through the ages. At times, human nature seems little improved. Each age also

presents its peculiar moral problems and at the dawn of the Twentieth Century, the present World-War has revived a host of ethical evils. War itself is an abnormal moral state, a complete contradiction of the gospel of Love which religion has always promulgated. So-called civilized nations have been guilty of cruel acts that bespeak a savage ethical code. Moral atavism characterizes the international duel, now being fought in the Old World. Evidently, in the words of the poet Tennyson, "Man has not yet lost the tiger and the ape."

The moral effort of Religion must still continue. The existence of the least evil is a constant stimulus to its task. Now all religions, primitive and civilized, have dealt with this paramount problem. All faiths have had the ethical implication, and whether the devotee worshipped a stick or a stone, a star or a planet, an animal or a man, he inevitably sought moral inspiration from his god or gods. Somehow, no matter how crude the religion, Morality became connected with it. This is true despite the fact that, in every pantheon of deities, there may be found a few powers of evil and malevolence. For instance, the Zoroastrian religion taught the existence of the power of good, Ahriman, and the power of evil, Ahura-Mazda, between whom there occurred a constant cosmic struggle. The Medieval people implicitly believed in an evil being who wrought all the mischief in the world. He was called either Satan or the Devil, Lucifer or Mephistopheles. When the evil power took hold of a man, he was not responsible for his misconduct or misdeeds.

Such views, however, have not in the least detracted from the prime emphasis laid upon the moralizing power of Religion, and even in the crudest systems of faith, man has somehow stumbled on the moral values. Prof. Jastrow in his scholarly work "The Evolution of Religion," shows conclusively that the pure ethical and spiritual principles in all religions were slowly evolved from the most primitive cults, such as Animism, Fetichism, Ancestor Worship. The great World Religions, such as Judaism, Mohammedanism and Christianity, were the products of a religious evolution that went on for thousands of years. The light of the moral ideal somehow glimmered in the mental twilight of the race.

Now, the higher religions have constantly used all their forces as the vehicle of teaching morality. Sin, which means all moral evil, has been the target of religion's attack throughout the ages. Individuals and nations have been and still may be saved by means of Faith and Prayer. A moral evil is curable by the appeal to the divine or better sense of man. The soul of the sinner is treated by moral remedies, compounded in the laboratory of faith. The more evil in a community, the stronger the religious effort of the moral leaders or reformers. It is safe to assert that nearly every great wrong has been righted by religion. Every important moral reform has been fostered and upheld by the dynamic power of the religious element. For example, the Puritans of England with their austere faith fought the evils of their day and regarded themselves as champions

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