Page 36.—_A righteous man._] See Godwin’s Moses and Aaron, lib. i. c. 9. respecting the distinction between the חסידים, who to the obedience of the law added many other observances, designed to show their zeal for it; and the צדיקים, who contented themselves with keeping the written law. From the books of the Maccabees (1 Mac. ii. 42. vii. 13.) where the Ἀσσιδαῖοι are mentioned, it is clear that this name was given to those who were zealous for the law; the existence of the others as a distinct class is more doubtful. Prideaux supposes that as the Chasidim gave rise to the Pharisees, so did the Tsadikim to the Karaites, who reject all tradition. Conn. vol. iii. An. 107. Page 37.—_The Tallith._] See Calmet’s Dictionary, Art. _Taled._ The fringes were designed to be worn on the ordinary garments, but the Jews in later times affixed them to this mantle, which they wore only in prayer. Page 38.—_Ceremonies of Prayer._] See Calmet’s Dict. Art. _Phylactery._ Surenh. Mishna i. 9. The use of them was at least as old as the time of our Saviour; but in describing the particular mode of making and wearing them, our author has followed Leo of Modena’s account of the modern Jews. _Kri Schma_, or _Kiriath Shema_, is derived from the word שמע (“_Hear, O Israel_,”) with which the passage in Deuteronomy begins. See Vitringa, Synagoga i. 279; Cérémonies des Juifs traduites de l'ltalien de Leo de Modene, par Simonville, p. 30.; Prid. Connect. P. i. B. i. 6. vol. ii. 545. Some have supposed that when Christ asked the lawyer (Luke x. 26.) “What is written in the law? how readest thou?” he pointed to the phylactery on which Deut. vi. 4. seq. was written. See Kuinöel ad locum. Page 40.—_Taking food early in the morning._] “Woe unto thee, O land, when thy princes eat in the morning.” (Eccles. x. 16.) The Talmud prescribes eleven o’clock in the forenoon, as the time when it is proper to take the first meal. See Calmet’s Dict. Art. _Eating._ On the sabbath, and all festival days, it was usual to fast till noon. See Hammond on Acts ii. 15. Page 41.—_And thinks of the way to Jerusalem._] There is no mention of Jerusalem in the text of this passage. (Ps. lxxxiv. 5.) Our author follows Dathe, who renders O beatum hominem! qui spem suam in te collocat; Qui perpetuo de viis _ad ædem tuam_ cogitat.