Some Jewish Witnesses For Christ
marginal notes to those commentaries.
"In the quiet cloisters of a large town I met a lonely man, living one
day like another, a quiet and edifying life, to whom I felt particularly
attracted. His head was a real study; a long white beard covered his
breast, and he had a high, broad forehead, a finely arched nose, and
large blue eyes, in which a whole world of goodness lay; over his
features there was an expression of touching humility, as though he
would excuse himself to everyone for daring to breathe the air and to
fill a space in the universe. Hoping that with him I should not fare
badly, I settled down there, and indeed, I did not regret it. From the
beginning he showed me his goodwill in unlimited measure, taking care
that I should receive free board from the prayer-men, who assembled
there three times a day, and in such wise that I boarded with a
different one each day in the week; besides which he contrived to give
me ample pocket-money. I was often allowed to substitute him in reading
'Mischnais for anniversaries' (extracts from the Talmud to be read for
the departed souls on the respective days of their death, which the
relations generally remunerate well). He took me with him wherever he
was called to sing psalms or say prayers, either at the cradle of a
new-born child that had scarcely opened its eyes to the light, or at the
bedside of the dying, closing them to the light, to a wedding-feast or
to a death-watch, and everywhere money poured in. Thus we lived together
day and night in a neighbourly, friendly manner in the cloisters, and
nothing lay further in the recluse's thoughts than that he should rob me
of my peace of mind, which, however, he did without wishing to do so.
His fervent prayers for the redemption of the people of Israel it was
that had such a striking effect on my mind. Years will not efface from
my memory the sight of that old man at midnight, when all around was
quiet, and he thought himself unobserved, taking off his shoes and
seating himself on the floor, imploring the Lord in heartfelt sincerity,
in His mercy to return to Jerusalem and reign there as He had
prophesied. I still hear those heart-rending tones, in which he prayed;
'Stretch out Thy right hand, Oh God! and in mercy redeem the people of
Israel. Oh, that it might soon be announced to the unhappy nation: "Your
Redeemer has come to Zion!"' Every sentence was accompanied by a sigh or
broken by a sob. He imagined me to be asleep, but I heard every word,
and was often moved to tears, involuntarily beginning myself to pray
eagerly and perseveringly that the Messiah might soon come and release
His people from captivity. From henceforth I devoted much thought to the
subject, and, in my childish fancy, pictured to myself how glorious it
would be when the Messiah would come, and, as a child rejoices to greet
its father from afar, I looked forward, daily and hourly, to the advent
of the Redeemer of Israel. On the other hand, the question often worried
me; Why does not God answer such real and fervent prayers? Why does not
the Messiah come to release His people? I did not dare to speak to Rabbi
Todresch, such was the name of the recluse, on the subject, but once
when a Talmudist from some well-known Talmud school came back to his
home in the cloisters, I told him what it was that troubled me so much,
and my astonishment was indeed great when I heard his answer: 'Prayers
such as those will and can never be answered; for the Messiah has come.'
In vain did I beg him to explain it to me, but he purposely avoided all
my questions, telling me only so much that he possessed a book which
explained the question thoroughly, but which he could not entrust to me
for fear of the consequences such a step might have for himself;
besides, it would be of no use to me, as I should have to give up my
present career entirely. 'If you want to know the full truth,' he said
to me, 'you must go abroad, for only there can you search after the
truth freely and independently; whereas here, you must sell your freedom
for your bread.' Tortured by restlessness, despair and longing, and
fearful lest my parents should get ear of the change in my heart, when
they would certainly oppose my plans, I decided to follow his advice at
once and to leave Russia.
"After taking a hearty leave of the recluse, and my new friend, the
Talmud student, I seized my staff and went out into the wide world, a
toy for wind and weather. Like a nomad, I wandered uncertain, for a long
period, from town to town and from village to village. It was quite late
often when I reached a strange place; all the doors and gates were
closed, and I turned my steps to the ever open house of God, entered
upon a 'Kasche' (a Talmudic question of dispute) with any one of those
present, and I immediately felt at home, had my board and lodging, and
the pious prayer-men, who came there daily, openly and secretly pressed
their charitable gifts into my hand. Thus I was enabled to wander
through the whole of Russia to the frontier, which, having no passport,
I could not legally cross, and was therefore forced to smuggle myself
through by giving a man a rouble to conduct me through a wood which led
into Germany. Now that I was in another country, my position became a
different one. On reaching the first German town, I asked as usual for
the 'Beth-Hamedrash' (Jewish prayer and school-house), but to my
greatest dismay no one could give me any information. Only one thing I
was aware of, and that was that I could not make myself understood at
all. It was evening; the first stars, those companions of my wanderings,
began to twinkle in the sky, but into my sad heart no light would enter;
there all was dark and dull. Here I was, standing at the corner of a
street leaning against a post, a little bundle in my hand, without
means, work, knowledge or language; alone, forsaken, not knowing where
to turn. A lady passing by stopped and looked at me inquisitively. The
sight of a slender little lad, clothed in the long wide Kaftan, with a
pale face and sad eyes filled with tears, must have aroused her
sympathy. She addressed me, but finding I did not understand a word she
said, she gave me a few pence and showed me an inn where I could pass
the night. It was certainly a very cheap night's-lodging that I had, but
I was obliged to sleep amongst tipsy room-companions, to whom I was much
too interesting a personage for them to leave in peace. Some would
insist on making a common covering of my long coat; others played
incessantly with my long fore-locks, whilst others again were interested
in my Arba-Kanfoth (a garment with fringe at the ends) and were
continually pulling at them. It was a long, weary night that I passed
there, and as soon as the rising sun shone faintly through the dirty
window-panes I hastened out, and, being once more alone, allowed my
tears to flow. For the first time since my departure home-sickness with
all its overwhelming power quite overcame me, and I felt the seriousness
of life in its full meaning. However, I soon took courage again, laid my
Tephillin (prayer-strap) on and implored the Lord to lend me His
assistance and protection, taking a solemn oath that from henceforth I
would blindly let myself be guided by Him in all things. With this
sacred oath and with the firm conviction that the Lord would carry out
all to His glory, I went on my way. With great difficulty and many
privations I reached Breslau, where I met a man from Russia, who
assisted me in obtaining a place as instructor of the Hebrew language in
a Polish Jew's family. After staying there a few months I seemed,
curiously enough, to be drawn as by an invisible hand towards Vienna.
The money I had earned as a teacher amply sufficed to take me there, and
after a lengthy search, I found inexpensive lodgings in a Jewish family.
(The head of the family is dead, but the wife still lives here, and her
son is now, thanks be to God, a dear believing Protestant Christian.)
Here I became acquainted with a Jewish shoemaker, who was the first to
give me a New Testament in the Hebrew language to read. The very first
sentence in that book was sufficient to draw me to it like a magnet, for
there it was written what that Talmud-scholar had briefly told me,
written clearly and in full, namely, that the Messiah, who until now had
been the object of my prayers, my desires and hopes, had actually been
born. On asking him to tell me something more about the book, the
shoemaker conducted me to the missionary, Herr E. Weiss, who advised me
to go to Pastor Schönberger, preacher at Prague, where I found a very
friendly welcome. I passed the winter there, but, as Pastor Schönberger
was obliged to be away for a year, he took me to his friend, the Rev. D.
A. Hefter, L.J.S. missionary at Frankfort-on-the-Main, who kindly took
me under his paternal care.
"The year 1881 was a decisive one for me. The Word of Life rooted itself
deeper and deeper in my heart; prejudices vanished one by one, and the
love of Jesus took their place. I perceived how deeply my heart had been
wounded by sin; but at the same time I acknowledged the most lovable of
all the children of the earth, the Son of God, who has redeemed me too
through the shedding of His innocent blood, and has healed all my
wounds. On the 14th of August, 1881, I was baptized by the missionary,
Herr Hefter, in the 'Dreikönigskirche' at Frankfort-on-the-Main,
receiving the names Nathanael Karl Albert. At first I learnt the art of
bookbinding in Frankfort, but as the Rev. D. A. Hefter desired me to
become a pupil at the missionary-house in Barmen, I complied with his
desire most willingly, regarding this step as one indicated by the Lord.
One year I passed in the preparatory-school of the missionary-house, and
four years in the seminary itself. During these years I received
abundant blessings from the Lord. I was led deeper and deeper into the
Spirit of the Word of God, and guided to more independent search by
teachers endowed with truly divine minds, and treated with the greatest
affection by a friendly circle of brethren, among whom I was permitted,
thanks be to God, to grow stronger in faith, more fervent in love, and
riper in understanding. To serve the Lord in His empire, and to win
souls for Him out of His ancient people of the covenant, was my most
coveted desire, and this too the Lord has granted me in His endless
goodness and mercy. At the end of the year 1887 I passed my final
examinations, and at the beginning of 1888, in answer to the proposal of
the British Society for the Propagation of the Gospel among the Jews, I
was permitted to begin my active duty among Israel in Vienna. Three
years later, in 1891, I received my ordination from the celebrated
theologian of Würtemberg, Dr. Burk, in Stuttgart.
"One incontestible certainty has been proved to me both in the wonderful
guidance of my life as also in my profession, which I now hold for more
than sixteen years, that of myself I can do nothing, not even the
slightest thing, and imbued with the conviction of my powerlessness and
utter helplessness, of my own poverty and wretchedness, I have learnt to
make use of the sweetest privilege of our life, namely, the subjection
of my own will to the will of my Saviour, Jesus Christ."
KAUFMANN, Rev. Moritz, T.C.D., a native of Germany, convert and student
of the L.J.S. about 1860, was ordained Deacon in London, 1865; priest in
the diocese of Meath, 1869. He held two livings in Ireland, was
Lecturer, Tutor, and Assistant Chaplain of St. Aidan's College,
Birkenhead, from 1877 to 1883. In 1884 he was appointed Vicar of
Erpingham, and afterward Rector of Ingworth, Norfolk. Dr. Kaufmann
obtained the prize for Hebrew, Chaldaic and Syriac, and is the author of