Jewish Tradition, or, as it is commonly called, the Oral Law, or, as we may term it (in consideration of its claims to represent an interpretation of the Bible), the Secondary Meaning of the Scriptures, is mainly embodied in the works of the Rabbis and their subsequent followers during the Middle Ages. Hence the zeal and energy with which the historical school applied itself to the Jewish post‐biblical literature, not only elucidating its texts by means of new critical editions, dictionaries, and commentaries, but also trying to trace its origins and to pursue its history through its gradual development. To the work of Krochmal in this direction a special essay is devoted in this volume. The labours of Rapoport are more of a biographical and bibliographical nature, being occupied mostly with the minor details in the lives and writings of various famous Jewish Rabbis in the Middle Ages; thus they offer but little opportunity for general theological comment. Of more importance in this respect are the hints thrown out in his various works by Zunz, who was just as emphatic in asserting the claims of Tradition as he was advanced in his views on Bible criticism. Zunz’s greatest work is _Die Gottesdienstlichen Vorträge_—an awkward title, which in fact means “The History of the Interpretation of the Scriptures as forming a part of the divine service.” Now if a work displaying such wide learning and critical acumen, and written in such an impartial spirit can be said to have a bias, it was towards bridging over the seemingly wide gap between the Written Word (the Scriptures) and the Spoken Word (the Oral Law or Tradition), which was the more deeply felt, as most of Zunz’s older contemporaries were men, grown up in the habits of thought of the eighteenth century—a century distinguished both for its ignorance of, and its power of ignoring, the teachings of history. Indeed it would seem that ages employed in making history have no time for studying it.