(a) _The Shema_ the prayer beginning "Hear, O Israel," (Deut. vi. 4-9), was the centre of the first division of the service. It was _preceded_ by two benedictions, the first expressing God's providence seen in Nature, in the morning for the glory of light, in the evening for the soft restfulness of night; the second God's love for Israel manifested in the bestowal of the Law. The Shema was _followed_ by another benediction voicing gratitude for divine redemption. (b) The second division of the service was called _Tefillah_, the "eighteen benedictions" prayer, containing a set form of praises at the opening and close, with the central part variable to fit the different occasions of week-days, Sabbath and Holy Days. (c) The third section of the service was the reading from the Pentateuch and the Prophets. The Reader was no special official; any Israelite could "stand before the Ark" where the scrolls were placed, and read the service. Here again prevailed the idea that religious service was not to be paid for. Prayer for the restoration of the Land and Temple was now a fixed feature of every service. Perpetually to commemorate the Temple's loss by outward signs, such as shattering a glass at a wedding, became a duty in which patriotism and religion were blended. Two of the fasts instituted in Babylon for the fall of the first Temple were given a second sad sanction now, to commemorate the downfall of the second. As may be well understood, a long and disastrous war had demoralized the masses, especially the country folk. The educated classes rather held aloof from the _Am Haaretz_, "people of the soil," i.e., the ignorant masses. This is rather surprising on the part of the scholars, otherwise so conscientious and so benevolent. But the times were rude and ignorance usually went hand in hand with many evil practises. NOTES AND REFERENCES. _The Prayer Book_: The ritual scheme given in this chapter was gradually amplified by passages from Scripture especially Psalms, by additional introductory and closing prayers and by poems for the Festivals. See Singer translation of the old _Prayer Book_; also the _Union Prayer Book_, closer to the ancient, shorter ritual. In addition to complete services, the rabbis drew up a series of Benedictions for daily occurrences. Darmesteter thus puts it: