The constitution established by _Moses_ was a theocracy. The true King of _Israel_ was God, and the constitution was the Law. The priests and Levites were God’s ministers; the prophets were God’s ambassadors, commissioned to convey his instructions not only to the people but to the King himself. The Kingdom was thus emphatically the Kingdom of God, and the King was the earthly viceroy of the invisible Sovereign. He was more limited than a constitutional monarch; he was subject not only to the Law, but also to those who were entitled to explain the Law. Such a state of things never existed in any other nation, either in ancient or in modern times. The Jewish nation regards it as an Ideal State, and looks forward to a future in which this idea will be accepted by the whole world, when God will be the King; but this will take place only after the establishment of this Divine order in Palestine. Therefore Jews pray to God to give them their judges and their counsellors as in ancient times, _i.e._ to restore their life under God’s order, a life of justice and peace and wisdom; they hope also that this will influence all mankind to recognize the Kingdom of God, _i.e._ the rule of justice, mercy and love. Then the promise to _Abraham_ will be fulfilled:―― “... and in thy seed shall all the nations of the earth be blessed;...” (Genesis xxii. 18). and the blessings and privileges of God’s Kingdom will be offered freely to all mankind. Here the influence of Abrabanel is evident.¹ Another interesting point in Manasseh’s theory is his combination of the idea of the _Nefesh Ha’yisraelith_ with the principle of heredity. He terms this principle _Mizgé² Ha’aboth_, that is, the particular character of the nationality inherited from the ancestors. This is Jewish nationality, which is part of the Jew’s inheritance at birth.³ ¹ Abrabanel’s commentary on 1 Samuel viii. ² In Biblical _Hebrew_ “_Mezeg_” means blended, or mingled [“_Al Yechsar Hamazeg_” (_Cant._ vii. 3)]: in mediæval _Hebrew_ it signifies “Character,” “Individual Nature,” “Temperament.” ³ It is worthy of notice that some Christian theologians have come――from another point of view――to the same conclusion as to the importance of the Jewish race: