In the time between Ezra and the Maccabees that provision had been made of the Synagogue worship, to which reference has already been made; and within the lines of a liturgy whose simple beginnings are ascribed to the Men of the Great Synagogue, and which was further enlarged by the piety of later generations, that piety continued to find expression in public worship. Private prayer never confined itself to stated forms; and private prayer was always an essential element in the religion of Torah. It must never be forgotten, that in all the developments of Pharisaism and Rabbinism on the lines of theology and the practical conduct of life, the spiritual and devotional side is always involved. The men who built up the huge fabric of Talmudic casuistry were men who prayed to their Father in Heaven (calling Him by that name), and who, in simplicity of heart, "worshipped him in spirit and in truth." If this is challenged, (though it would not be challenged by anyone who really knows the Rabbis), then I ask, were the great men who built up the equally huge fabric of Christian doctrinal theology men in whom the spiritual nature was atrophied? Let Augustine answer for his brethren among the Christians; and if his answer be allowed, (and no one who has read the _Confessions_ will dispute it), then let it be allowed that R. Akiba, a double-dyed Pharisee if there ever was one, and a master of Halachah, may also have known "the deep things of God," and "walked in the light of His countenance." The development of the religion of Torah from Ezra to the Pharisees, and on to the Talmud, took place along two main lines, it being understood that through all the spiritual and devotional side was ministered to. The two lines of development are indicated by two words, of which I have just mentioned one--Hălāchah and Hăggādah. To grasp the significance of these terms is essential for the right understanding of Pharisaism. I will not give a definition of them, just at this point, but will rather describe the two methods by which the Torah was interpreted, and for which these two names were chosen. The Torah, as recorded in the Pentateuch, was set up by Ezra as the supreme revelation made by God to Israel. It was Teaching intended to be learned. Now one of the first things that must be learned by any man who would serve God is _How_ he shall serve Him. What shall he refrain from doing? How shall he know, if he is in doubt, whether he ought to do _this_ or _that_? And again, many things are done as being customary; there are usages, observances, ceremonial acts of which the origin is not known. Are these to be approved or condemned, when tried by the standard of the right service of God?