Alexander Neibaur

Alexander Neibaur

Alexander Neibaur, the first dentist in Utah, was born January 8, 1808, in Germany, the son of a Hebrew physician and surgeon. Alexander was to have entered the Jewish min­istry, but instead studied den­tistry in the University of Berlin, beginning practice in Preston, England. While there he married Ellen Breakel. The first Jew to be converted to the Church of Jesus Christ of Latter-day Saints, he was baptized April 9, 1838.

Young Dr. Neibaur emi­grated to Nauvoo, Illinois, in 1841, where he became an active member of the Church and prominent in Freemasonry while setting himself up in the practice of dentistry. He adver­tised as follows in the Times and Seasons:

"Nauvoo, August 2, 1841. Alexander Neibaur—Sur­geon Dentist, from Berlin, in Prussia, late of Liverpool and Preston, England—most respectfully announces to the ladies and gentlemen and the citizens of Nauvoo, and also of Hancock County, in general, that he has permanently established himself in the city of Nauvoo as a dentist, where he may be consulted daily in all branches connected with his profession. Teeth cleaned, plugged, filled, and scurva effectually cured. Children's teeth regulated. Natural or artificial teeth from a single tooth to a whole set inserted on the most approved principles. Mr. Neibaur, having an extensive practice both on the continent of Europe and also England for the last 15 years, he hopes to give general satisfaction to all those who honor him with their patronage.

"Mr. B. Young, having known Mr. N. (in England), has kindly consented to offer me his house to meet those ladies and gentlemen who wish to consult me. Hours of attendance—from 10 o'clock in the morning to 6 at evening.

"My residence is opposite Mr. Tidwell, the cooper, near the water. Ladies attended at their own residence if requested. Charges strictly moderate."

Alexander Neibaur spoke and wrote fluently in Hebrew, French, and German languages, read Latin and Greek, and spoke some Spanish. He came to Utah September 20, 1848, and erected his own house, on which he hung his professional shingle as Utah's First Dentist. The first number of Deseret News pub­lished in Salt Lake City June 16,1850, carried the following:

"A. Neibaur, Surgeon Dentist, , 3rd street east, 2nd south of the Council House, will attend to all branches of his profession. The scurvy effectually cured."

Alexander Neibaur's daughter, Mrs. Sarah Ellen Neibaur O'Driscoll, Kamas, Utah, said, "In addition to the countless extractions, my father had about one hundred and fifty patients in Utah, including Brigham Young and family and the families of other Church leaders; he also filled the teeth of Elisa, daugh­ter of Bishop Hunter, and those of the daughters of Governor Frank Fuller.

“He usually used a dental turnkey, an implement with a hinged claw on a gimlet-shaped forceps. These instruments were subsequently turned over to Dr. Washington F. Anderson. Cavities in decaying teeth were cleaned with a suitable pick and filled with alum and borax and then sealed with beeswax; the only anesthetic was laudanum. He was seldom paid in money, but accepted beet molasses, corn meal, and pigweed greens. Much of his work was donated to widows and to others who could not pay.”

Dr. Alexander Neibaur passed away December 15, 1883, after a long and distinguished career.

—Mrs. Mazie Bohi

Alexander Neibaur

Dentist – Poet

Alexander Neibaur was born 8 January 1808. It was in Ehrenbriestein France, then part of Alsoce-Lorraine, but now German territory. His family was Jewish, of the higher class of Hebrews. His father was a highly educated physician and surgeon and spoke several languages. It was his desire that his son, Alexander, be a Jewish Rabbi. But at the age of 17, Alexander decided he wanted to be a dentist. He studied at the University of Berlin, and graduated at the age of 20.

At about this time he converted to Christianity. He left Germany to go to Preston, England to practice dentistry. Here he met and married Ellen Breakell 15 September 1834. It was in Preston he met the missionaries and joined the Church of Jesus Christ of Latter-day Saints in 1838. He was the first of the Jewish race to join the LDS Church.

After joining the Church, it was their desire to join the Saints in America. Alexander and Ellen and three children left Liverspool in February 1841 on the ship Sheffield. His journal tells of some of the hard times they had in England and sailing to America.

By the time they arrived in Nauvoo in May 1841, they had been on four ships a total of 71 days. After one month, their fourth child, Alice Breakell was born.

The Saints were going through much persecution at this time. Alexander was a young man in his thirties. He had a close relationship with the Prophet Joseph Smith, teaching him German and Hebrew almost daily. He did dental work for the Prophet when he had teeth knocked out while being tarred and feathered.

His journal records many arrests and trials of the Prophet. He was deeply grieved by the martyrdom of the Prophet. Poetry he wrote expresses his feelings.

He practiced dentistry in the City of Joseph. In the Nauvoo Neighbor, Vol. 3 No 23 October 29 1845, an advertisement stated his price for dentistry as: teeth inserted $2.00, teeth cleaned $.50; filling a tooth $.50, teeth extracted with great ease. Meat-wood and money taken. He also had a supply of matches.

When the Saints left in February of 1846, the Neibaurs stayed behind because Ellen was expecting a baby. Leah Breakell Neibaur was born in August 1846. They stayed in Nauvoo until driven out by the mobs, after which they spent one winter in Iowa, and another at Winter Quarters, Nebraska. During this time, they were preparing for the trek west. Alexander was a small man and not used to the physical hardships of pioneer life. He left Winter Quarters 25 May 1848. Life in the covered wagon and crossing the plains was a hard ordeal. His journal tells of Indian attacks, people and animals getting lost, and shooting buffalo. He also describes beautiful landscapes along the way.

On September 22, 1848 he entered the Salt Lake Valley. He had a lot for his home on 2nd South and 2nd East. He also had a 5-acre lot at 9th East and 21st South. By October, Alexander and his son Joseph were busy making adobes for a house. They lived in a tent during the winter. His journal tells of the wind, cold, snowy times.

He started a German class soon after he arrived. He was the first dentist in the State. His journal tells about dental clients. He made a set of dentures for Brigham Young. These dentures were made of porcelain teeth and mouth plate of gold. This was when Brigham Young was 55 years old. For several years he was the only dentist in the Salt Lake Valley. He was an industrious and frugal man. He paid his debts. He spoke out for justice. He also made phosphorous matches. These were one of the luxuries of the rich.

He had a strong testimony of the Gospel. He testified of Joseph Smith being a prophet and that the Book of Mormon was of God.

Alexander Neibaur died 15 December 1883 in Salt Lake City. He had 14 children, 83 grandchildren and 13 great grand children. He was buried in the Salt Lake City Cemetery.

His poem, "Come, Thou Glorious Day of Promise" was put to music and is in the new song book.. "Down by the River’s Verdant Side" was also put to music.

Down by the River's Verdant Side

Down by the river's verdant side, Low by the solitary tide,

There, while the peaceful waters slept, we pensively sat down and wept,

And on the bending willows hung Our silent harps through grief unstrung.

For they who wasted Zion's bowers And laid in dust her ruined towers

In scorn their weary slaves desire To strike the chords of Israel's lyre,

And in their impious ears to sing The sacred songs to Zion's King.

How shall we tune those lofty strains On Babylon's polluted plains,

When low in ruin on the earth Remains the place that gave us birth,

And stern destruction's iron hand Still sways our desolated land.

O never shall our harps awake, Laid in the dust for Zion's sake.

Forever on the willows hung, Their music hushed; their chords unstrung;

Lost Zion! City of our god, While groaning 'neath the tyrant's rod.

Still mould'ring lie the leveled walls And ruin stalks along thy halls.

And brooding o'er thy ruined towers Such desolation sternly lowers,

That when we muse upon thy woe, The gushing tears of sorrow flow!

And while we toil through wretched life And drink the bitter cup of strife,

Until we yield our weary breath, And sleep released from woe in death,

Will Zion in our memory stand-- Our lost, our ruined native land.

Come, Thou Glorious Day of Promise

Come, thou glorious day of promise; Come and spread thy cheerful ray

When the scattered sheep of Israel Shall no longer go astray;

When hosannas, When hosannas With united voice they'll cry.

Lord, how long wilt thou be angry? Shall thy wrath forever burn?

Rise, redeem thine ancient people; Their transgressions from them turn;

King of Israel, King of Israel, Come and set thy people free.

Oh, that soon thou wouldst to Jacob Thy enlivening Spirit send!

Of their unbelief and misery Make, O Lord, a speedy end.

Lord, Messiah! Lord, Messiah! Prince of Peace o'er Israel reign.

Lamentation

of a Jew among the Afflicted and Mourning Sons and Daughters of Zion, at the assassination of the Two Chieftains in Israel, Joseph and Hyrum Smith

Blessed the people knowing the shout of Jehovah,

In the light of his countenance they will walk.

How can we, a people in sackcloth,

Open our lips before thee?

They have rejected and slain our leaders,

Thine anointed ones.

Our eyes are dim, our hearts heavy;

No place of refuge being left.

Redeem the people that in thee only trusts;

There is none to stand between and inquire;

Thou art our helper,

The refuge of Israel in time of trouble.

O look in righteousness upon thy faithful servants,

Who have laid bare their lives unto death,

Not withholding their bodies;

Being betrayed by false brethren, and their lives cut off,

Forbidding their will before thine;

Having sanctified thy great name,

Never polluting it;

Ready for a sacrifice;-standing in the breach,

Tried, proved and found perfect,

To the blood of the fathers;

Their children, brothers and sisters;

Adding theirs unto those who are gone before them;

Sanctifying thy holy and great name upon the earth;

Cover and conceal not their blood.

Give ear unto their cries until thou lookest

And shewest down from heaven-taking vengeance

And avenging their blood-avenging thy people and thy law,

According to thy promises made

Unto our forefathers, Abraham, Isaac and Jacob.

Hasten the acceptable and redeeming year;

Shadday: remember unto us thy covenants;

All this heaviness has reached us;

Can anyone be formed to declare

What has befallen us?

All this we bear, and the name of our God

We will not forget, nor deny,

The "Hebrews' God" he is called,

Thou art clothed with righteousness

But we are vile.

Come not in judgment with us.

Before thee nothing living is justified by their works.

But be with us as thou wast with our fathers.

Help thou, O Father; unto thee

We will lift our souls,

Our hearts in our hands;

We look to heaven,

Lifting our eyes unto the mountains,

From whence cometh our help.

Turn away thine anger,

That we be not spoiled.

O return and leave a blessing behind thee.

Mormon Heritage: A Magazine of Mormon History

January 1986

Alexander Neibaur

Alexander Neibaur was one of that class of early Mormons to whom J. Reuben Clark and Leonard J. Arrington have paid tribute by referring to them as the loyal saints of the middle and last wagons. But as you shall read, Alexander Neibaur was a first-rate Saint. His story is both poignant and powerful. Perhaps many who are here first introduced to Alexander Neibaur will see a reflection of him in one of his present-day descendants—his great-great grandson, Hugh Nibley.

Alexander Neibaur was born in Ehrenbriestein, France, January 8, 1808. It was then a part of Alsace-Lorraine, but it now [is in] German territory. The parents of Alexander were Nathan and Rebecca Peretz Neibaur. They were of the higher class of Hebrews. This is evidenced by the fact that the father was well educated, being a physician and surgeon, as well as a facile linguist. He intended his son Alex­ander for the Jewish ministry and had him educated for a rabbi to elucidate the Law of Moses: but when the boy was seventeen years old he decided that he did not wish this career, and chose the profession of a surgeon and dentist. He attended the University of Berlin, graduating before he was twenty years of age.

He set out on his travels immediately after leaving the University, and became converted to the Christian faith. He finally located for some time in the city of Preston, England, where he met and married an ex­cellent wife, by name, Ellen Breakel. Here the couple were found on July 30, 1837, when the first elders of the Church of Jesus Christ of Latter-day Saints came over to open the Gospel door to the British mission at the famous "Cock-pit," Preston, England.

The story of his conversion is full of interest. It was one morning very early in the city of Preston, when the misty sunshine swept down with as much ardor into the green lanes and narrow city streets of England as is ever permitted to that land of cloudy skies. The women of Preston, in common with their kind, had the custom of going out before sunrise to give their front stone steps and porticos a coat of "whitewash," as it was called. We of America see this custom kept up on­ly in quaint old Philadelphia. It was on one of these mornings that the young wife of Alexander Neibaur was on her knees polishing to the last degree of whiteness her own steps, when a neighbor challenged her attention with the remark: "Have you seen the new ministers from America?"

"No," answered the younger woman, still intent on her work.

"Well," asserted the neighboring housewife laconically, as befits great tidings, "They claim to have seen an angel."

"What?" rang out an abrupt voice from an inner chamber, as the young Hebrew husband sprang from his couch and put his head out of the window. "What's that you say?"

The information was repeated for his benefit, and hurriedly dressing, the young man secured the address of the American preachers of this strange religion: and not many hours after he was in close conversation with Elders Heber C. Kimhall, Willard Richards, Orson Hyde, and Joseph Fielding. His was the swift conver­sion of spirit that demanded baptism on the spot. One of the first question[s] he asked, was, "You have a book?" And nothing could satisfy that eager, inspired question till he had a copy of the Book of Mormon in his own hands, for he had seen it, so he declared, in his night visions and recognized the Book on sight. He was waiting for the great message.

He was advised by the elders to wait and in­vestigate further. Taking the book home with him, he read it through in three days. He said later that he could neither eat nor sleep till he had mastered all the contents of that wondrous volume. When he returned the book he offered himself for baptism, but was advis­ed to wail till he was prepared. He answered. "Gentlemen, I am prepared." And his subsequent life found him always prepared. He accepted the counsel, however, and waited till the following spring.

It is related that in one of the gatherings of the Saints in Preston at this time, he heard the gift of tongues exercised. He arose and interpreted the tongue, telling the congregation afterwards that he did not do this by the gift of the Spirit, but naturally, as the former speaker had used the Hebrew tongue, which was, of course, the language of his birth.

Brother Neibaur's wife could not see the gospel so quickly nor so easily as did her husband. He sat long evenings reading the Book of Mormon to his wife, and she enjoyed it, she said, as it was a "pretty story," but she could not see what it had to do with religion or with the Prophet Joseph Smith as such. The final con­version of the mother came after a remarkable manifestation which was vouchsafed to her. She saw, in a dream, the sky covered with small clouds the size of a man's face, each cloud formed around and repeating the face of one man. After gazing at this peculiar phenomenon for some time, the clouds all dropped down to earth: and with that she awoke, filled with wonder and amazement, for it was the face of Willard Richards who was one of the second company of elders to carry the gospel to England. She knew at once the significance of this dream and was filled with the spirit of testimony. The gospel message was clear and beautiful to her ever after that, and she was ready to listen to its teachings and to go forth in the waters of baptism.

His baptism occurred on April 9th, 1838, under the hands of Elder Isaac Russell. This step was not taken without many sacrifices and trials. His new friends and former associates were indeed bitter and relentless in their opposition to the further conversion of this brilliant young Hebrew. He had made friends through his business associations as well as through the genial manner and the honest nature of his life and dealings. He was of considerable promise, and all who knew him deplored the step he had taken and tried to dissuade him from wrecking his life.

Alexander Neibaur was a Jew, and he was the first of his race to accept the Gospel; but he was also of that small and courageous company who heard the first gospel message borne to Great Britain by President Heber C. Kimball, Willard Richards, Orson Hyde, Joseph Fielding, and Isaac Russell.

There is a story told by the family concerning the father of Alexander which well illustrates the invinci­ble character of his family and of his race. Nathan Neibaur, the father, was a physici[a]n and surgeon in the French army under Napoleon Bonaparte; and in­deed; Dr. Neibaur was closely associated with that great soldier of fortune through his own brilliant powers as a linguist and as an interpreter. When the First Empire was at the point of decline, Napoleon visited the home of his former attache in Ehrenbriestein, endeavoring to induce Dr. Neibaur to again enter his service, this time as a spy. Great sums of money were added to other inducements offered to Dr. Neibaur to come out of his retirement and use his gifts to assist the waning fortunes of the great Emperor. But the spirit of the Jew was as relentless in its own purpose as was that of his proud imperial guest, and it was Napoleon who was defeated at this private encounter of wills.

Such was also the spirit of his son, Alexander Neibaur. When he was convinced of the mission of Jesus as a Savior, he left his father's roof-tree to become a soldier of the cross; and thus when the Gospel star shone upon his horizon, he hesitated not in following its course, though it led him across the sea, into dangers manifold, and swept from him all former friends and associates. His was the spirit that followed Moses and Joshua, and across his fireside altar he might well have inscribed, as did Joshua of old—"As for me and my house, we will serve the Lord."

In the spirit of dauntless courage and unshaken purpose, the young Hebrew made his careful prepara­tion to join the second company of Saints that took the ship from a foreign land to emigrate to Zion. He sail­ed from Liverpool, Sunday, February 7, 1841, in the ship Sheffield, under the leadership of Hiram Clark with a company of 235 Saints on board. He was a stu­dent well aware of the value of history and record keeping. He began a daily journal with the sailing of that ship in which he faithfully set down the events, both great and small of that historic voyage, where the men and women in the steerage crowded together with little classification or regard to comfort and where the passengers in that section of the vessel were obliged to carry and cook their own food.

Arriving in Nauvoo, Brother Neibaur was welcom­ed by his former friends, Heber C. Kimball, and Willard Richards. Under the hands of Willard Richards and John Taylor he was ordained to the priesthood, January 18, 1843, and ordained a seventy in 1844. He was honored with the friendship of the Prophet Joseph Smith, and was fired with the same passionate zeal for the Gospel and the fearless Latter-day Prophet which characterized the leaders and other faithful members of the Church. He had the extreme pleasure of becoming instructor to the Prophet Joseph Smith in the German and Hebrew languages, and treasured all his life the blessedness of that memory and association.

Asked by one of his daughters in later life how it was that he came to accept the Gospel, he replied that he was converted to the mission of Christ long before he ever heard a Latter-day Saint elder preach. He ad­ded that subsequently he had been visited in dreams and visions and had seen the Book of Mormon brought and had become familiar with the endowment ceremonies in this same mystic man­ner. On this point he once had a conversation with the Prophet Joseph Smith, and told the Prophet many things that had been manifested to him in his early youth. The prophet put his arm af­fectionately around Brother Neibaur’s shoulder and said, "You are indeed one of us, Brother Neibaur."

Elder Neibaur was industrious and frugal, one who owed no man and who hewed with justice to the line, while he sunk the plummet of honesty to its foundation in his own soul. He practiced his profession of dentistry when there was a chance, which was not often in that pioneer struggling community. But he could and did work at other things which brought him sufficient to care for his rapidly growing family without assistance from any man. He was as austere in his pride of good birth and clean inheritance as were any of his famous ancestors. But the Gospel mellowed this severity and gave softened lines to a character that might otherwise have been cold and intense.

With the martyrdom of Joseph and Hyrum Smith, he was as deeply bereft as any man who suffered that matchless blow was. His children still tell the tale of that dreadful morning when they heard the messengers ride through the streets of Nauvoo, crying out their loss to the stricken inhabitants of Zion. Bowed to the earth, the family of Elder Neibaur had unusual occasion to fear the clouds of persecution which gathered so swiftly over the fair city of Nauvoo: for the mother was about to bring another soul into the world, and they were troubled.

The atmosphere that brooded over the stricken city of Nauvoo was intensely gloomy and all the people were filled with apprehension. It was a time to try men's souls. Many of the leading elders were drawing off, and the spirit of apostasy and rancor filled the air. Alexander Neibaur hated a traitor. He was not a large man, but he was fearless and outspoken in his character. He had sound convictions and the spirit of discernment: so that he knew the wolfish eyes even when the skin of the sheep hung down over the ears of the traitor.

One day William Law met him in the streets of Nauvoo shortly after the martyrdom. Law was vicious in his own actions, and when he held out his hand to shake hands with Elder Neibaur, the Hebrew elder to withhold his hand and say firmly, “William Law, I never give my hand to a traitor.”

On another occasion he went into the store to buy some vinegar. He had his little stone jug with him. Within, he found a man curse the Prophet Joseph Smith. Instantly the stone jug was slung into the face of the blasphemer by the swift hand of the Hebrew, and as it crashed and broke on his skull, the fiery young Jew demanded, "What do you know about the Prophet Joseph Smith?"

On still another occasion Elder Neibaur was working at his profession of dentistry at a small town called Farmington, Iowa, securing means to carry his family out into the wilderness and away from the murderous mobs in Missouri and Illinois. On the table of the room where he was at work, his client had deposited his pistol. As Elder Neibaur rested for a moment from his work, the man in the chair began to blaspheme in the most awful and bloodcurdling man­ner the name and memory of the Prophet Joseph Smith. Elder Neibaur rebuked him sternly and rigorously defended the character of the Prophet. The blackguard jerked up his pistol and threatened to shoot Elder Neibaur if he did not hold his peace. Suiting the action to the word he raised the pistol and snapped off every barrel in the face of the elder, but for some strange reason, not one took effect. The brother of the blasphemer came in from the adjoining room, and picking up the revolver he emptied each barrel outside the door in the air. He turned to his brother and asked him what could have ailed his hand. Brother Neibaur told him that he guessed his guardian angel must have interfered to prevent his own blood from being shed.

Elder Neibaur worked on the Nauvoo house as well as on the Nauvoo Temple, but he was not a laboring man by nature or constitution; and he was ill many times during his enforced heavy physical labor. On one occasion, he was so reduced that the Prophet himself came to visit him, and promised him help and gave him his blessing. Several days afterwards, Elder Neibaur accompanied the prophet to visit the Church farm, then in charge of Father Lot.

"Can you spare Brother Neibaur one bushel of corn?" asked the prophet of Father Lot.

"No, sir. We cannot possibly spare one bushel."

"Then, Brother Lot, let him have two or three bushels of corn, for he has got to have it." And Brother Neibaur got it.

“Alexander Neibaur.” The Utah Genealogical and Historical Magazine 5 April 1914: 53-58.

[To Be Concluded]

Mormon Heritage thinks you will find in­teresting an extract from Alexander Neibaur's Diary. On 24 May 1844, just one month before he was murdered, Joseph Smith gave to Alexander Neibaur a personal rehearsal of his "First Vision.'" Details of that rehearsal are here reproduced just as they appear in Alexander's personal diary which he kept at the time:

"[I] saw a fire toward heaven [which] came nearer & nearer: [I] saw a personage in the fire, light complex­ion, blue eyes, a piece of white cloth drawn over his shoulders, his right arm bear; after a while another per­son came to the side of the first. [I] then asked, must I join the Methodist Church. No, they are not my Peo­ple, they have gone astray, there is none that doeth good, not one, but this is my Beloved Son harken ye him, the fire drew nigher. Rested upon the tree, [and] enveloped [me]."

Alexander Neibaur article

The Jews.

The following very singular notions of the Jews, with regard to their resurrection, will, no doubt, be read with interest by many of the curious, especially the lovers of Jewish literature. We do not give publicity to it to establish the idea that the Jews believe in the resurrection. (This every intelligent man must concede. The Jews, as a body - those that were considered orthodox, at least - always believed in the resurrection, as the scriptures abundantly testify.) There was a sect in our Savior's day, that did not believe in the resurrection, nor in angels or spirits; but they were very inconsiderable. Their doctrines were considered unpopular and false, and Paul in his day had nothing to do but to proclaim himself a believer in the resurrection, to obtain a temporary protection from the Pharisees, at least in the time of his difficulty. - ED.

To the EDITOR of the TIMES & SEASONS.

Sir: If you should judge the following remarks interesting to your readers, they are at your disposal.

The gospel says "Blindness in part has happened unto Israel," &c. The reader of this will perceive how far the apostle was correct in his assertion, The resurrection is one of the important subjects of faith amongst them. The most of them believe it. Every Jew is commanded to rehearse the thirteen articles of faith daily. The last of the thirteen is: "I believe, with a perfect faith, that there will be a resurrection of the dead, at the time when it shall please the Creator, blessed and exalted be his name forever." The following is the opinion of the Rabbis on the subject:

Rabbi Manasse Ben Israel says in Nishmath Cajim: "We find many proofs of the resurrection in the five Books of Moses and the Prophets. Faith in it is essential and godly. Those who say the resurrection cannot be proven from the law, bar themselves out from the communion of the saints, and deny a particular point of the law. All such are heretics and infidels, and will have no part in the world to come, and be deprived of eternal life."

R. Isaac Aberhaph in his Menorat Hamoor, says: "Who denies the resurrection, or one miracle contained in the law, denies the whole law, and will have no part in the world to come, in Talm Tract Sanhedrim. Those that deny the resurrection, can have no part in it, because it is one of the great properties of God to pay with the same measure wherewith we have measured, and according to every sin we shall be punished." Why is the resurrection not named in the law of Moses? R. Baccay answers: "It is one of the mightiest matters of the law to be very short and brief." Mysterious things, the shorter and more mysterious, the more difficult is the explanation; and you find, generally, short accounts of mysterious things - for instance: in the creation of the world, you find but a short account upon the light, while the third day has a full description. Even so with the waters above to the waters beneath. Furthermore, all promises wherewith Moses encourages the seed of Adam diligently to keep the commandments, are bodily, that man might more easily believe his words, and press forward on their own account to reach a higher state of felicity. This makes him to be so short on the subject. Would he have attempted at that time to impress this truth on their dark minds, they would not have believed him; because it was a future and distant subject, and what proofs could he have given them? A wise and diligent searcher of the Bible will find out the sacred hints of it by degrees, and then he will search more diligently, which he would not have done if he had seen it all at once. At the time when the dead shall rise, the Rabbis give the following: R. Isaac Abarbanel says, on Isaiah 18:3: "The prophet would gather the dispersed Jews at the last day, and at the same time performing the wonderful work of the resurrection from the dead, then all those dwelling upon the earth will acknowledge the high and lofty one." R. D. Kimchi is of the same opinion. He says on Isaiah 66:5: "You that are in trouble about the work of the Lord, when it will come at last, your God in whom you trust, will fulfil unto you his promises." Rabbi Naphtali in Emakhamelek puts the resurrection forty years after the gathering together of the Jews. The proofs he takes from Psalms 147:2, 3. The Jalkut Kodosh and Medrash Neelam agrees with him, from which the Abarbanel concludes that the redemption of the Jews must undoubtedly be in the year of the world 5294 - A. D., 1534, and the resurrection 5335 - A. D., 1575. R. Bacay takes a different view. From Deuteronomy 30:15, he says: "If one compares this place, which begins with the first verse and ends with the tenth, and which, undoubtedly, speaks on the redemption, it will appear from this that the resurrection will be 206 years after the redemption - because the Hebrew has 206 in number. In the Song of Solomon it is said: "Unto thee, Solomon, are due one thousand;" but unto the keepers of his fruit two hundred. Understand 206 - he would shew thee with it that the resurrection from the dead would be 206 years after Spiritual Solomon, viz: Messiah which would spring from him: you must understand this verse, then in the following manner: When Solomon and the Messiah, which is the Prince of Peace, will make their appearance (after their allowed time, 1,000 years,) then shall the keepers of his fruits, (those that kept his commandments,) 206 years afterwards, be raised from the dead. Who shall perform the resurrection? In Aphkat Rackel it is said: "All Israel, young and old, must believe that in future the most holy God will quicken the dead, call them forth out of the dust, and unite their souls to their bodies." R. Joseph Albo says: "Because this is so supernatural, the men of the large congregation, Ezra and his collego, attribute it only to the power of God, and for this reason, in compiling the prayer, have said this blessing: 'Thou art powerful to raise the dead.'"

R. Jacanan counts three keys the Lord kept wherewith he would trust no messenger, viz:

1st. The key of the Womb - Genesis 30:22.

2d. The key of the Rain - Deut. 28:12.

3d. The key of Raising the Dead - Ezekiel 37: 13.

Talmuh Tract Sanhedrim and Bereshith Rabba agree with Rabbi Jocanan. Others attribute the resurrection to the Messiah. The Medrash Mihle R. Levi ber Gerohonon, Deuteronomy 34:10, literally then, should not be a prophet like Moses; but Messiah would be a greater prophet: he would be the prophet of all nations - and this his general power he would prove by the resurrection from the dead.

Some Rabbis attribute the power of raising the dead to the righteous and godly, and they also bring their proofs from the Bible. R. Jonathan finds a proof in Zechariah 8:4, and Second Kings 4:29 - even as Elijah and Elisha raised the dead, even so in future all righteous, old men and women with their sticks, will raise the dead. See Talmud Tract Resokim.

In the book Emek Hameleck it is said that those only which have embraced the Jewish religion will have power to raise the dead. The proofs are taken from Isaiah 65:20, saying those who did not embrace the Jewish religion before the coming of Messiah, he will not acknowledge them: then they will be ashamed at their obstinacy - repent and die - afterward the righteous will raise them. The same is said in Jalkut Kadash.

The Sohar speaks differently on the subject - those who died in the promised land will rise 40 years before those who died without its boundary. Now every one that dies without and has but one relative there to mourn for him, can rest most assuredly to profit by the resurrection, because his relative in the promised land has power to raise all his kinsmen who died out of it. But this quickening is connected with a painful sensation, called by them Gilgool Meholus, the rolling in the caves beneath. R. Elias means the corps rolls itself, under the earth, to the Romish land. That this is possible, says Rabbi Akiba, at the time when the dead shall rise, God Almighty will come down from the highest Heaven, set himself upon his Throne at Jerusalem. Jeremiah 3:17. Then he will call his ministering spirits and angels and say: My sons, I have had no other motive in your creation than that you should do me a favor at this hour. Lord of the Universe, will they say, we are ready to fulfil all thy commands. Well, says the praiseworthy, walk through the whole earth; go in the four parts, lift up the surface of the earth, so that there might be a cave, but in such a manner that every righteous person will have his own cave, and bring unto me, every one separately, the righteous N., son of N. the good N * * * Bring me all those who have labored for my namesake, that they may not torment themselves long. I will quicken them in the land of Israel. At this all the angels go forth in the four parts to take hold of the four corners to lift her up, according to Job 38: 13. Draw out the ungodly, and in that manner make the caves so that they might roll themselves into the promised land. Then God himself will quicken them, to the comfort of those who are afraid of this troublesome journey. The book Avodath Hakodash promises that the righteous out of the promised land will stand upright in their caves, and go there. The Rabbis all agree that this journey will be painful. Talmut Tract Ketuboth and Sohar show the occasion, viz: The passengers will be plagued by the powers of Darkness. The Jews believe the world is parted among the seventy nations, and they call the rulers of them Chipa Devils when the pass through their dominion, and this is the reason that they are so much afraid of it, and many in their old age go to Jeruslaem to die. They believe a fear of it is discovered by the patriarchs Jacob and Joseph, who were, most assuredly, good; and yet they commanded to be taken to the promised land, so that they might not robe themselves there. See Talkut Kadash, R. Solman Jarkian and Genesis 39:20. The place where those who roll themselves, will come-out is Mount Olivet, according to the Chaldaic translation 8:5, Song of Solomon. Solomon prophesies there that at the resurrection, Mount Olivet will open itself so that the righteous may come out of it, but the wicked will be drawn out of their graves like a stone out of a sling. - Zechariah 14:4. In Abodah Hakadash Rabbi Simeon, son of Jacay and Pesikta Raba, are of the same opinion. The reason of this painful and troublesome journey, is that the Almighty might swear unto them that they never should be carried from their land. He will do it in the following manner: The Holy One, blessed be his name, will let down the Heavenly Jerusalem with the already finished Temple, which never will be destroyed, and because in future the souls of the Jews will always remain with God, they (body and soul,) could not be united together in any other place but such as will remain forever, according to Isaiah 4:3. Now in like manner as the body of Zebaoth is holy and lives forever, even so shall the righteous be called holy and live forever. There are some Rabbis who deny the rolling altogether. R. Abarbane denies the rolling. He says, on Isaiah 18: Because the resurrection will take place in all the world, then the nations of the earth will be afraid and tremble: yea, even those of the Euphrates, and will send messengers upon the Sea unto the land of the children of Israel, acknowledging that the law comes out of Zion and the word of the Lord from Jerusalem. Most assuredly when they shall see their dead come out of the graves and hear them call upon the name of Jehovah, and openly acknowledge their faith in Messiah, then will they (the heathen,) also call upon the name of Jehovah, and worship him with one mind and one spirit.

R. D. Kimchi's commend. on Ez. 37: 18, says; "our Rabbis dispute about the dead, out of the promised land; some say that the dead out of the promised land shall also be raised; others believe they shall have to roll themselves there and rise, but the prophet speaks very clear: See, I will open your graves and call my people out of them, and bring them into the land of Israel. These words are proof enough that the dead out of the promised land will rise and come to the promised land. Some of the more pious Jews, at the approach of age, go to the promised land to die there, so that they might not have to roll themselves, and to rise many years sooner than those that die out of it. Rabbi Jehuda says, 103 R: 214 years before the general resurrection, the righteous will rise. Rabbi Joshua ben Menaser teaches that the holy and praiseworthy will raise, those first that sleep in Hebron, viz: Adam, Abraham, Isaac, and Jacob, with their wives. (The Jews believe that the cave mentioned in Gen. 23:19, not only the three patriarchs, but Adam and Eve are interred, yet some give a place to the head of Esau in it.) Afterwards he would purify the land of the unclean ones, viz. the heathen, and then quicken the dead. See the book Ophkat Rochel. 4th part.

Some believe that God will first raise all the dead, then those in Hebron, that they might be joyfully surprised to behold so many righteous and godly that have come from their loins; then they will break forth in loud praises. God will set here in like manner as at the creation of the world; he did not create man until he had prepared everything for his reception.

The most disputed point is about who shall be partakers at the resurrection; some extend it only to the Jews, others to the Godly of all nations. Rabbi Bachay holds the first; in his comment. on the five books of Moses, he says, "It is well known there are four things in which no nation has part but Israel: 1st prophecy; 2d, receiving of the law; 3d, the promised land; 4th, the resurrection." As proofs he gives the following verses, in which only the name of Jacob appears: 1st, prophecy, it is written, Deuteronomy, 18:15, A prophet like unto me, I that am from the seed of Jacob, that you might not reckon the seed of Esau or Ishmael, it is said out of thy brethren. But we find Bileam, who was a Midianite, had the spirit of prophecy; it was only perchance, which you will find, 4 B. M. 24: 4-16, God met perchance Bileam; it was for two reasons, 1st, for the honor of Israel; 2d, that the heathen might have no excuse on the day of judgment, by saying Israel has had prophets to reveal unto them the will of God, but we have had none. 2d. The law is given to none but Jacob, 5 B. M. 33: 4, Moses has commanded us to the law, for an inheritance the congregation of Jacob. 3d. the promised land belongs by inheritance to Jacob, as you may see from 5 B. M. 33: 28, the eye of Jacob is upon the land. 4th. the seed of Jacob may only comfort themselves with the resurrection, because it is said at the conclusion of the formentioned verses "his heaven will drop dew." The word 'his,' refer to Jacob, namely: over Jacob's heaven, or over the land of Israel shall drop the dew, with which dew the Almighty, at the resurrection will quicken the dead. Furthermore, Dan. 12:2, Many that sleep in the dust shall wake. But that the word many only means the Jews, our Rabbis have fully proven in the Book Siphri. from Esther, 8: 17, Many of the people became Jews. Compare with this Psalms, 50:4, he calls the heaven from above, and the earth to judge his people; and Isaiah, 26: 14-19, The dead shall not live, and they will not rise; thy dead will be quickened, and my corpse will rise. Wake and be joyful you that lay in the earth. Even the same meaning is in the Book Rad Hakemah, where it is said, when the jeteer horah,-evil desire, or original sin will be no more; then all mourning shall be at an end; every tear shall be wiped away from our eyes, and all Israel shall be worthy of the resurrection because this glorious privilege belongs only to Israel.

Mr. Editor:-Having commenced this sometime since-and having had the privilege, a few Sundays back, to hear our worthy Prophet on the same subject, I was determined to go on with it, and hand it over to you. If you think it will be of any interest to your readers I shall take another time to continue the subject, and tell you the means, as held by my brethren the Jews, whereby the Lord will bring to pass this glorious work.

Yours, Respectfully,

A. NEIBAUR.