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 "Three things did Moses ask of God":—1. "He asked that the Shekinah (the glory of God) might rest upon Israel." 2. "That the Shekinah might rest upon none but Israel." 3. "That God's ways might be made known unto him: and all these requests were granted." (Cf. Berachotk, fol. 7, col. 1.)

Such teachings as these from the Talmud might be multiplied indefinitely.

The influence of the Talmud on Judaism has been measureless.

In the second, third, fourth, fifth, and part of the sixth centuries which followed the destruction of Jerusalem and the Temple, the Rabbinic schools of Palestine and Babylonia, where "the great book" was thought out and compiled, became for the scattered people new centres, where the old sacred learning was not only carried on, but made to shine with a yet greater splendour—a splendour never possessed in any of the ages of its long story.

And when the Book (the Talmud) was finally completed in the sixth century it was recognized throughout the scattered Jewish people as having put new life and new meaning into the sacred writings, which to a certain extent, especially in the case of the Ritual Law, naturally, after the fall of the Temple and the Holy City, had lost much of their power and special application.

Then, as time went on, "the Book" became the strongest bond of union between the exiles of the West and East; between the Jews of Rome and Constantinople, of Alexandria and the distant East. And later, when the old Empire of Rome was dissolved and the Teutonic tribes had become masters of the Western world, the Talmud was still the bond of union between all the Jews of "the Dispersion" through the Middle Ages.

Thus the Talmud has for centuries been the link which has welded into one great people all the scattered Jewish race. For every professing Jew has felt that the great compilation embodied all the ancient cherished traditions of the people, and was persuaded that the Talmud in some respects was equal to