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Brief Contents
Part 1 Introduction 2
Chapter 1 Managers and Management 2
History
Module A Brief History of Management’s Roots 27
Chapter 2 The Management Environment 34
Chapter 3 Integrative Managerial Issues 54
Part 2 Planning 80
Chapter 4 Foundations of Decision Making 80
Quantitative
Module Quantitative Decision-Making Aids 109
Chapter 5 Foundations of Planning 120
Glossary 458
Index 464
vii
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Contents
Content highlighted in blue indicates that it is presented via a visual spread.
Preface xvii
History Module: A Brief History of
Instructor Supplements xix
Management's Roots 27
Student Supplements xx
Early Management 27
About the Authors xxii
Classical Approaches 28
Behavioral Approach 29
Part 1 Introduction 2 Quantitative Approach 30
Contemporary Approaches 31
Chapter 1 Managers and Management 2 Endnotes 33
Who Are Managers and Where Do They Work? 5
What Three Characteristics Do All Organizations Share? 6
How Are Managers Different from Nonmanagerial Chapter 2 The Management Environment 34
Employees? 6
What Is the External Environment and Why Is It
What Titles Do Managers Have? 6
Important? 37
From the Past to the Present 1588–1705–1911–Today 7 How Has the Economy Changed? 38
What Is Management? 8 From the Past to the Present 1981–1987–1991–Today 39
What Role Do Demographics Play? 39
3 Ways to Look at What Managers Do 9
How Does the External Environment Affect Managers? 40
4 Functions Approach 9
Technology and the Manager’s Job | Can Technology
Management Roles Approach 10
Improve the Way Managers Manage? 41
Skills and Competencies 11
A Question of Ethics 43
Is the Manager’s Job Universal? 11
What Is Organizational Culture? 44
And the Survey Says . . . 13
How Can Culture Be Described? 45
Why Study Management? 14
Where Does Culture Come From? 45
A Question of Ethics 14
What Factors Are Reshaping and Redefining How Does Organizational Culture Affect Managers? 46
Management? 15 How Does Culture Affect What Employees Do? 46
Why Are Customers Important to the Manager’s Job? 15 How Does Culture Affect What Managers Do? 46
Technology and the Manager’s Job | Is It Still Managing And the Survey Says . . . 47
When What You’re Managing Are Robots? 16 Review
Why Is Innovation Important to the Manager’s Job? 17 Chapter Summary 48 • Discussion Questions 48 •
Importance of Social Media to the Manager’s Job 17 Management Skill Builder | Understanding Culture 49 •
Importance of Sustainability to the Manager’s Job 18 Experiential Exercise 50 • Case Application 1—Going to
Wrapping It Up . . . 18 Extremes 51 • Case Application 2—Not Sold Out 52 •
Case Application 3—Wild Ride 53 • Endnotes 53
Review
Chapter Summary 19 • Discussion Questions 19 • Chapter 3 Integrative Managerial Issues 54
Management Skill Builder | Political Skill 20 • Experiential
Exercise 22 • Case Application 1—Happier Employees →
What Is Globalization and How Does It Affect
Happier Customers = More Profit? 23 • Case Application Organizations? 57
2—Building a Better Boss 23 • Case Application 3—Saving What Does It Mean to Be “Global”? 58
the World 25 • Endnotes 26 How Do Organizations Go Global? 58
ix
x Contents
What Is Strategic Management? 126 From the Past to the Present 1965–1967–1984–Present 163
Why Is Strategic Management Important? 126 What Are Some Common Organizational Designs? 164
What Are the Steps in the Strategic Management What Traditional Organizational Designs Can Managers
Process? 127 Use? 164
What Strategic Weapons Do Managers Have? 128 What Contemporary Organizational Designs Can Managers
Technology and the Manager’s Job | IT and Strategy 129 Use? 165
And the Survey Says . . . 167
What Strategies Do Managers Use? 130 What Are Today’s Organizational Design Challenges? 168
Corporate Strategy 130 How Do You Keep Employees Connected? 168
Competitive Strategy 131 How Do Global Differences Affect Organizational
Functional Strategy 131 Structure? 168
Technology and the Manager’s Job | The Changing
A Question of Ethics 133
World of Work 169
How Do Managers Set Goals and Develop Plans? 133
How Do You Build a Learning Organization? 169
What Types of Goals Do Organizations Have and How Do
How Can Managers Design Efficient and Effective Flexible
They Set Those Goals? 133
Work Arrangements? 170
From the Past to the Present 1954–1960s and 1970s–Present 135
Review
What Types of Plans Do Managers Use and How Do They
Chapter Summary 173 • Discussion Questions 173 •
Develop Those Plans? 136
Management Skill Builder | Increasing Your Power 174 •
And the Survey Says . . . 138 Experiential Exercise 176 • Case Application 1—A New
What Contemporary Planning Issues Do Managers Kind of Structure 176 • Case Application 2—Volunteers
Face? 139 Work 177 • Case Application 3—You Work Where? 178 •
How Can Managers Plan Effectively in Dynamic Endnotes 179
Environments? 139
How Can Managers Use Environmental Scanning? 140 Chapter 7 Managing Human Resources 180
Review What Is the Human Resource Management Process and
Chapter Summary 141 • Discussion Questions 141 • What Influences It? 183
Management Skill Builder | Being a Good Goal Setter 142 • What Is the Legal Environment of HRM? 184
Experiential Exercise 144 • Case Application 1—Flip
From the Past to the Present 1913–Present 186
Flop 144 • Case Application 2—Fast Fashion 145 •
A Question of Ethics 187
Case Application 3—Shifting Direction 146 • Endnotes 147
How Do Managers Identify and Select Competent
Employees? 187
Part 3 Organizing 148 1 What Is Employment Planning? 187
2A How Do Organizations Recruit Employees? 189
Chapter 6 Organizational Structure and 2B How Does a Manager Handle Layoffs? 190
Design 148 3 How Do Managers Select Job Applicants? 190
What Are the Six Key Elements in Organizational How Are Employees Provided with Needed Skills and
Design? 151 Knowledge? 194
(1) What Is Work Specialization? 152 How Are New Hires Introduced to the
(2) What Is Departmentalization? 152 Organization? 194
(3) What Are Authority and Responsibility? 154 Technology and the Manager’s Job | Social and
Digital HR 195
(4) What Is Span of Control? 158
What Is Employee Training? 195
(5) How Do Centralization and Decentralization Differ? 159
A Question of Ethics 159 Keeping Great People: 2 Ways
(6) What Is Formalization? 159 Organizations Do This 198
Performance Management System 198
What Contingency Variables Affect
Structural Choice? 160 Should people be compared to one another or against a set of
standards? 198 • Traditional manager-employee perfor-
Mechanistic OR Organic 161 mance evaluation systems may be outdated 200 • When
Strategy → Structure 161 employee’s performance is not up to par 200
Size → Structure 162 Compensating Employees: Pay and Benefits 200
Technology → Structure 162 Compensation—Pay for doing a job 200 • Compensation—
Environment → Structure 162 Employees benefits 202
xii Contents
What Contemporary Hrm Issues Face Managers? 202 How Can Managers Encourage Innovation in an
How Can Managers Manage Downsizing? 202 Organization? 234
And the Survey Says . . . 203 How Are Creativity and Innovation Related? 235
How Can Workforce Diversity Be Managed? 203 What’s Involved in Innovation? 235
What Is Sexual Harassment? 204 How Can a Manager Foster Innovation? 236
What Is Workplace Spirituality? 205 How Does Design Thinking Influence Innovation? 238
How and Why Are Organizations Controlling HR Costs? 207 Review
Review Chapter Summary 239 • Discussion Questions 239 •
Chapter Summary 209 • Discussion Questions 209 • Management Skill Builder | Controlling Workplace Stress 240 •
Management Skill Builder | Being An Effective Interviewer 210 • Experiential Exercise 242 • Case Application 1—The Next Big
Experiential Exercise 212 • Case Application 1— Thing 242 • Case Application 2—GM’s Latest Model 243 •
Stopping Traffic 212 • Case Application 2—Résumé Case Application 3—Stress Kills 244 • Endnotes 245
Regrets 213 • Case Application 3—Thinking Outside the
Box 214 • Endnotes 215
Part 4 Leading 246
Career Module: Building Your Career 216
Chapter 9 Foundations of Individual
What Was Career Development Like, Historically? 216 Behavior 246
What Is Career Development Like, Now? 216 What are the Focus and Goals of Organizational
How Can I Have a Successful Career? 217 Behavior? 249
Assess Your Personal Strengths and Weaknesses 217 What Is the Focus of OB? 250
Identify Market Opportunities 217 What Are the Goals of Organizational Behavior? 250
Take Responsibility for Managing Your Own Career 217 What Role Do Attitudes Play in Job Performance? 251
Develop Your Interpersonal Skills 217 What Are the Three Components of an Attitude? 251
Practice Makes Perfect 217 What Attitudes Might Employees Hold? 251
Stay Up to Date 218 Do Individuals’ Attitudes and Behaviors Need to Be
Network 218 Consistent? 252
Stay Visible 218 What Is Cognitive Dissonance Theory? 252
Seek a Mentor 218 And the Survey Says . . . 253
Leverage Your Competitive Advantage 218 How Can an Understanding of Attitudes Help Managers Be
Don’t Shun Risks 218 More Effective? 253
It’s OK to Change Jobs 219 What Do Managers Need to Know About
Opportunities, Preparation, and Luck = Success 219 Personality? 254
How Can We Best Describe Personality? 254
Can Personality Traits Predict Practical Work-Related
Chapter 8 Managing Change and Innovation 220 Behaviors? 256
What Is Change and How Do Managers Deal with It? 223 A Question of Ethics 257
Why Do Organizations Need to Change? 224 How Do We Match Personalities and Jobs? 258
Who Initiates Organizational Change? 225 Do Personality Attributes Differ Across Cultures? 259
How Does Organizational Change Happen? 225 How Can an Understanding of Personality Help Managers
From the Past to the Present 1943–1944–1947–Present 226 Be More Effective? 259
How Do Managers Manage Resistance to Change? 228 What Is Perception and What Influences It? 260
Why Do People Resist Organizational Change? 229 What Influences Perception? 260
And the Survey Says . . . 229 How Do Managers Judge Employees? 261
What Are Some Techniques for Reducing Resistance to How Can an Understanding of Perception Help Managers
Organizational Change? 229 Be More Effective? 263
From the Past to the Present 1927–1971–Present 263
What Reaction Do Employees Have to
Organizational Change? 230 How Do Learning Theories Explain
What Is Stress? 230 Behavior? 263
What are the symptoms of stress? 231 Operant Conditioning 264
What Causes Stress? 231 Social Learning Theory 265
Job-related factors 231 • Personal factors 232 Shaping Behavior 265
A Question of Ethics 232 How Can an Understanding of Learning Help Managers Be More
How Can Stress Be Reduced? 233 Effective? 266
Cont ent s xiii
xvii
xviii Pr e fa c e
topics and ideas and make it easy for students to read and to know what’s important from that
particular chapter section. We hope you like these! They were a lot of fun for us to develop and
design! Also, because today’s students are accustomed to visually rich environments, we’ve
included additional visual presentations of material throughout the chapters to help engage
students with the material.
In addition to all these major changes, here is a chapter-by-chapter list of the topic addi-
tions and changes in the Ninth Edition:
Chapter 1—Managers and Management • Special features highlighting important chapter material and
providing visual interest
• New chapter opener—Management Myth/Debunked • 3 Case Applications —2 new
• Streamlined material in From the Past to the Present box to
better focus on key concepts
• New presentation of material in section on What Managers Do Chapter 5—Foundations of Planning
• New A Question of Ethics box
• New section on Importance of Social Media to the Manager’s • New chapter opener—Management Myth/Debunked
Job • New presentation of material in section on What Are Some
• Special features highlighting important chapter material and Criticisms of Formal Planning and How Should Managers
providing visual interest Respond?
• 3 Case Applications—2 are new • New material on social media as a strategic weapon
• New material on big data as a strategic weapon
• Streamlined material in From the Past to the Present box
Chapter 2—The Management Environment • Special features highlighting important chapter material and
providing visual interest
• New chapter opener—Management Myth/Debunked • 3 Case Applications —2 new
• New presentation of material in the From the Past to the
Present box feature
• Updated information on economic component of external Chapter 6—Organizational Structure
environment and Design
• Revised Technology and the Manager’s Job box
• New A Question of Ethics box • New chapter opener—Management Myth/Debunked
• New presentation of material in section on What Is • Clarified presentation of material on six key elements of
Organizational Culture? organizational design
• Special features highlighting important chapter material and • New A Question of Ethics box
providing visual interest • New presentation of material on What Contingency Variables
• 3 Case Applications—2 are new Affect Structural Choice?
• Streamlined material in From the Past to the Present box
• Special features highlighting important chapter material and
Chapter 3—Integrative Managerial Issues providing visual interest
• 3 Case Applications—2 new
• New chapter opener—Management Myth/Debunked
• New presentation of material in section on What Are the
Different Types of Global Organizations? Chapter 7—Managing Human Resources
• New A Question of Ethics box
• Special features highlighting important chapter material and • New chapter opener—Management Myth/Debunked
providing visual interest • Streamlined discussion of global HRM laws
• 3 Case Applications—all new • New material on use of social media in HR
• Special features highlighting important chapter material and
providing visual interest
Chapter 4—Foundations of Decision Making • 3 Case Applications—2 new
Instructor Supplements
At the Instructor Resource Center, www.pearsonhighered.com/irc, instructors can access a
variety of digital and presentation resources available with this text.
Registration is simple; contact your Pearson Sales Representative who will assign you
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campus server. In case you ever need assistance, our dedicated technical support team is ready
to help with the media supplements that accompany this text. Visit http://247.pearsoned.com
for answers to frequently asked questions and toll-free user support phone numbers.
The following supplements are available for download to adopting instructors:
• Instructor’s Resource Manual
• Test Bank
xx Pr e fa c e
Video Library
Videos illustrating the most important subject topics are available in two formats:
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Contact your local Pearson representative to request access to either format
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Acknowledgments
Writing and publishing a textbook requires the talents of a number of people whose names
never appear on the cover. We’d like to recognize and thank a phenomenal team of talented
people who provided their skills and abilities in making this book a reality.
This team includes Kris Ellis-Levy, our senior acquisitions editor; Kelly Warsak, our
project manager; Erin Gardner, our senior marketing manager; Stephanie Wall, our editor in
chief; Nancy Moudry, our highly talented and gifted photo researcher; John Christiana, our
talented designer, who worked so hard to make this book as visually appealing as it is; and
Debbie Meyer, senior managing editor at Integra.
We also want to thank our reviewers—past and present—for the insights they have
provided us:
Deborah Gilliard, Metropolitan State College, Denver Dr. Clara Munson, Albertus Magnus College
Robert Girling, Sonoma State University Jane Murtaugh, College of DuPage
Patricia Green, Nassau Community College Francine Newth, Providence College
Gary Greene, Manatee Community College, Venice Campus Leroy Plumlee, Western Washington University
Kenneth Gross, The University of Oklahoma Pollis Robertson, Kellogg Community College
Jamey Halleck, Marshall University Cynthia Ruszkowski, Illinois State University
Aaron Hines, SUNY New Paltz Thomas J. Shaughnessy, Illinois Central College
Robyn Hulsart, Austin Peavy State University Andrea Smith-Hunter, Siena College
Todd E. Jamison, Chadron State College Martha Spears, Winthrop University
Edward A. Johnson, University of North Florida Jeff Stauffer, Ventura College
Kayvan Miri Lavassani, North Carolina Central Kenneth R. Tillery, Middle Tennessee State University
Kim Lukaszewski, SUNY New Paltz Robert Trumble, Virginia Commonwealth University
Brian Maruffi, Fordham University Philip Varca, University of Wyoming
Mantha Vlahos Mehallis, Florida Atlantic University Margaret Viets, University of Vermont
Christine Miller, Tennessee Technological University Brad Ward, Kellogg Community College
Diane Minger, Cedar Valley College Lucia Worthington, University of Maryland
Kimberly K. Montney, Kellogg Community College University College
James H. Moore, Arizona State University Seokhwa Yun, Montclair State University
Thank You!
Steve, Dave, and I would like to thank you for considering and choosing our book for your
management course. All of us have several years of teaching under our belt, and we know
how challenging yet rewarding it can be. Our goal is to provide you with the best resources
available to help you excel in the classroom!
About the Authors
Stephen P. Robbins received his Ph.D. from the University of
Arizona. He previously worked for the Shell Oil Company and
Reynolds Metals Company and has taught at the University
of Nebraska at Omaha, Concordia University in Montreal,
the University of Baltimore, Southern Illinois University
at E dwardsville, and San Diego State University. He is
currently professor emeritus in management at San Diego
State.
Dr. Robbins’s research interests have focused on con-
flict, power, and politics in organizations, behavioral deci-
sion making, and the development of effective interpersonal
skills. His articles on these and other topics have appeared
in such journals as Business Horizons, the California Manage-
ment Review, Business and Economic Perspectives, International
Management, Management Review, Canadian Personnel and Industrial
Relations, and The Journal of Management Education.
Dr. Robbins is the world’s best-selling textbook author in the areas of management and organi-
zational behavior. His books have sold more than 6 million copies and have been translated into 20
languages. His books are currently used at more than 1,500 U.S. colleges and universities, as well as
hundreds of schools throughout Canada, Latin America, Australia, New Zealand, Asia, and Europe.
Dr. Robbins also participates in masters track competition. Since turning 50 in 1993, he’s won 23
national championships and 14 world titles. He was inducted into the U.S. Masters Track & Field Hall of
Fame in 2005 and is currently the world record holder at 100 m and 200 m for men 65 and over.
xxii
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Israelites bitten by the fiery serpents by the sight of the brazen
image, and he cured Naaman’s leprosy by bathing in the waters of
Jordan. Whatever then be the means which He prescribes, our
highest wisdom is to make use of them. But as he has not prescribed
the means recommended by the Talmud, but forbidden them in his
general prohibition of magic, we must say that the man who uses
them has bid adieu to all true wisdom. No wonder, then, if his own
inventions are stamped with folly. But what will our readers think of
the cause of the canine madness here assigned? “Rav says, It
proceeds from the witches who are making their sport with him.
Samuel says, It is an evil spirit that rests upon him.” Rav believed,
then, that God, whose mercies are over all his works, allows wicked
women to torment his creatures, and to inflict upon them a dreadful
malady to make sport for themselves. Is this wise, is it according to
Scripture? This is the doctrine of the oral law; and if Jesus of
Nazareth had not protested against it, and taught a true doctrine by
asserting the truth of Scripture, this would be the universal doctrine
and practice of the Jews. Whoever believes the Talmud, must
believe in this and all the other follies which it contains. Whoever
rejects these things, confesses that the Talmud contains what is
false and foolish, and thereby shakes or rather overthrows its
authority. Some person will perhaps say that similar superstitions
and follies have been found amongst Christians. We grant that this
has been the case wherever Christians have departed from the
written Word of God, but can anything similar be found in the New
Testament? That book is our standard of Christianity. As you say that
the oral law is of divine authority, we say that the New Testament is
of divine authority. We point out to you these follies, not in individual
Jews, but in your book of authority. If you would make out a parallel
case, you must do the same. But you cannot. The New Testament
has nothing of the kind; and it is for you to explain how this happens
that the New Testament, which you believe to be false, is entirely
free from every thing of the kind.
Further, we ask every right-minded Israelite, whether he is not
shocked at that profanation of the reverend and holy names of God
which is here not only countenanced but prescribed. What can a
devout Jew think either of the man or the book that tells us to write
the names,
יה יה יהוה צבאות ׃
“Jah, Jah, the Lord of Hosts,” by the side of such nonsense as Kanti,
Kanti, Klurus? Would he say that this is consistent with true religion?
And yet this profane use of the name of God for magical purposes, is
not rare in the Talmud. The following is another instance:—
האי גלא דמטבע לספינה מיתחזי כי צוציתא, אמר רבה אשתעו לי נחותי ימא
דנורא חיוורתא ברישא ומחינן ליה באלוותא דחקיק עליה אהיה אשר אהיה יה ה׳
צבאות אמן אמן סלה ונייח אמר רבה אשתעו לי נחותי ימא בין גלא לגלא תלת
מאה פרסי זמנא חדא הוה אזלינן באורחא ודלינן גלא עד דחזינן בי מרבעתא
ואי דלינן טפי מקלינן, דכוכבא זוטא והויא בי מבזר ארבעין גריוי בזרא דחרדלא
ורמי ליה גלא קלא לחברתה חברתי שבקת מידי בעלמא דלא שטפתיה, מהבלי
דניתי אנא ונאבדיה א׳׳ל הזי גבורתא דמריך מלא חוטא חלא ולא עברי שנאמר
האותי לא תיראו נאום ה׳ אם מפני לא תחילו אשר שמתי חול גבול לים חק עולם
ולא יעברנהו ׃
“Rabbah says, They that go down to the sea have told me, that when
a wave is going to overwhelm a ship, sparks of white light are seen
on its head. But if we strike it with a staff on which are graved the
words, ‘I am that I am, Jah, Lord of Hosts, Amen, Amen, Selah,’ it
subsides. They that go down to the sea have told me, that the
distance between one wave and another, is three hundred miles. It
happened once that we were making a voyage, and we raised a
wave until we saw the resting-place of the least of all the stars. It
was large enough to sow forty bushels of mustard seed, and if we
had raised it more we should have been burned by the vapour of the
star. One wave raised its voice and called to its companion, O,
companion, hast thou left anything in the world that thou hast not
overflowed? Come, and let us destroy it. It replied, Come and see
the power of thy Lord. I could not overpass the sand even a hair’s-
breadth, for it is written, ‘Fear ye not me? saith the Lord: will ye not
tremble at my presence, which have placed the sand for the bound
of the sea, by a perpetual decree that it cannot pass it?’ (Jer. v. 22.)”
(Bava Bathra, fol. 73, col. 1.) Here is the same profanation of the
peculiar and holy names of God: it is to be engraved on a staff either
to lay or to raise the waves. But besides the profanity, just consider
the folly of this whole story. In the first place, it ascribes to men, no
matter whether they are good or wicked, absolute power over the
waves of the sea. Anybody can engrave those names of God upon a
staff, anybody can use the staff to strike the sea, and thus a wicked
man, without either faith, fear, or love of God, may make and use an
instrument which almost invests him with omnipotence. Is it possible
that any son of Israel can be so credulous as to believe such
manifest absurdity? But this story reminds us again of the utter
disregard of truth which characterises the Talmud. Here we are told
that, by power of this magic staff, a wave was raised so high as to
enable those travellers to see the resting-place of the smallest of all
the stars, and that so distinctly, too, as to be able to make a good
guess at its measure. The slightest knowledge of modern astronomy
is sufficient to show not only the improbability, but the utter
impossibility of anything of the kind. The least of the stars visible to
the naked eye is at an almost immeasurable distance from the earth,
so as to make it perfectly ludicrous to talk of a wave being raised to
such a height. All the water on the face of the globe would be far
from sufficient for the formation of one such wave. But the Talmud
intimates that they had the power of raising it still higher, and were
prevented only by the fear of being scorched. But the Talmud is not
satisfied with these wonders, it goes on to describe a conversation
between two waves. The commentator, who evidently believed every
word of the story, suggest that this conversation was carried on by
the angels presiding over the waves.
ושמא מלאכים, ורמי ליה גלא נתן קולו כלומר צעק כדוגמא תהום אל תהום קורא
הממונים עליהם הם ׃
“The wave lifted up his voice, that is, it cried, and so we find, ‘Deep
calleth unto deep.’ And perhaps this means the angels who were set
over them.” The commentator, it appears, had no doubt of the truth
of the story, and how should he have, if he believed in the Divine
authority of the Talmud? But we ask our readers do they believe this
story—and if they do not, why not? Because it is too absurd, and too
far beyond the bounds of possibility. Can, then, a book that swarms
with similar accounts be from God? By what means did all these
things about magic, astrology, amulets, magical cures, and staves,
get into the Talmud? No doubt they were put in by the authors.
Either, then, the authors believed in all these things, or they did not.
If they did not believe in them, then they were evidently bad men,
who deliberately wrote falsehood. But if they did believe these
things, then, though not guilty of wilful falsehood, they were
credulous, superstitious persons, who had no clear idea of the
religion of Moses and the prophets; and in either case they are most
unsafe guides in religion. It is for the Jews of the present day to
consider whether they will still adhere to a system that involves the
belief of so many incredibilities and sanctions the profanation of the
names of God for the purposes of magic. Eighteen centuries are
surely long enough to have remained in such thick darkness. Those
who have been brought up in such a system ought now, at least, to
arise and ask what have they and their forefathers been about all
this while? And how it is that the New Testament, which they have
rejected, is entirely free from such deformities? Something has been
decidedly wrong, or the chosen people of God could not have
remained so long in captivity, unheeded and unhelped by the Holy
One of Israel. An exhibition of the doctrines of the oral law explains
the cause. Israel has departed from the religion of Moses, and
pertinaciously adhered to a system compounded of human
inventions, and idolatrous heathenism. They call Moses their master,
and say that the oral law is derived from him, but if we may from the
work, form a conjecture about the author, it is much more probably a
tradition from the magicians of Egypt or the witch of Endor. And if it
had been handed down as such—if the Israelites had presented the
Talmud to the world and their posterity as part of the heavy yoke of
Egypt, we should not have been astonished at the universality of its
reception. But that Israel should ever have been so far imposed
upon, as to believe that Moses or the prophets ever had anything to
do with the oral law appears almost inexplicable. However unwilling
one may be to apply to fellow-sinners any prophecy that contains a
denunciation of God’s wrath, one cannot help asking, was it of this
that the prophet said, “The Lord hath poured out upon you the spirit
of deep sleep, and hath closed your eyes; the prophets and your
rulers the seers hath he covered. And the vision of all is become
unto you as the words of a book that is sealed, which men deliver to
one that is learned, saying, read this, I pray thee; and he saith, I
cannot, for it is sealed: and the book is delivered to him that is not
learned, saying, Read this, I pray thee, and he saith, I am not
learned.” (Isaiah xxix. 10-12.) This question is, however, far more
important to Israel than to us, and to them we leave the answer.
Some will still persist in the assertion that this heathenish compound
is the highest wisdom. The great majority of the nation is devoted to
the Talmud, which is still the cistern whence the synagogues
endeavour to draw the waters of life. The multitude does it in
ignorance, they are, therefore, not so culpable. But there are many
that know better, what then is the reason that they do not strain
every nerve to deliver their brethren? These few do not suffer the
oral law to interfere either with their business or their convenience.
They profane the Sabbath, eat Gentile food, carry on their business
on feasts and festivals. If they do all this on principle, why not protest
against error? Is it because they are indifferent to the welfare of their
brethren? If indifference be the only fruit of this intellectual progress,
instead of rising above, they have sunk below superstition itself.
No. XXVI.
CHARMS CONTINUED.
How little the oral law has hitherto done to promote the peace and
happiness of Israel, we considered in our last number. It may,
however, be replied, that it has not had a fair trial, and that the failure
is to be attributed rather to the people than to the law. This possible
reply naturally leads us to think, what then would be the state of
Israel and of the world at large, if the oral law were universally and
exactly observed, and its disciples had supreme dominion in the
world? Suppose that all the kingdoms of the world were melted into
one vast and universal monarchy, and the sceptre swayed by a
devout and learned rabbi, and all the magisterial offices filled by able
and zealous Talmudists, would the world be happy? This is a fair
question, and well deserves consideration, for there can be no doubt
that true religion was intended by its Divine Author to promote the
happiness of his creatures:—
דוכיה דרכי נועם וכל נתיבוביה שלום ׃
“Her ways are ways of pleasantness, and all her paths are peace.”
(Prov. iii. 17.) And that not of a few, but of all without exception.
הלא אל אחד בראנו ׃, הלא אב אחד לכלנו
“Have we not all one father? Hath not one God created us?” (Mal. ii.
10.) That religion, therefore, cannot be of God, which would make
the greatest portion of his creatures miserable, and confer happiness
on a very limited number. The religion that came from heaven,
wherever it exists, must contain the elements of happiness for all
nations, and include all the families of man. It must exclude none but
the wilfully and obstinately wicked, who carry the torments of hell in
their own bosom, and would be necessarily unhappy even in heaven
itself. A religion, whose principles, if triumphant, would effect so
desirable a consummation, must be true. The question is, whether
modern Judaism, if it had full and free scope for the realization of all
its principles, would bear such blessed fruit? Our late inquiries about
amulets and magic led us to consider some of the laws about the
Sabbath-day, and as when true religion prevails, this ought to be the
happiest day of the week, the laws respecting it shall furnish
materials for our answer. That a rabbinical Sabbath would be the
happiest day in the week we much doubt, for, in the first place, to
keep the rabbinical Sabbath aright, it is necessary to be perfectly
acquainted with all the laws relating to it, which are very many and
very intricate, occupying even in Rambam’s compendium, including
the notes, above one hundred and seventy folio pages.[27] That any
conscientious man can be happy with such a load of law about his
neck appears impossible. He must be in continual fear and trembling
lest he should through forgetfulness or inadvertence be guilty of
transgression, and the continued watchfulness and anxiety would be
more intolerable than the hardest labour. But if Rabbinism wielded
the supreme power, he would have to dread the most severe and
immediate punishment:—
וכל העושה, שביתה בשביעי ממלאכה מצות עשה שנאמר וביום השביעי תשבות
, בו מלאכה ביטל מצות עשה ועבר על לא תעשה שנאמר לא תעשה כל מלאכה
ומהו חייב על עשיית מלאכה אם עשה ברצונו בזדון חייב כרת ואם היה שם עדים
והתראה נסקל ואם עשה בשגגה חייב קרבן הטאת קבועה ׃
“To rest on the seventh day from work is an affirmative precept, for it
is said, ‘On the seventh day thou shalt rest.’ Whosoever, therefore,
does any work, annuls an affirmative, and transgresses a negative
precept, for it is said, ‘Thou shalt do no manner of work.’ What is
meant by being guilty on account of doing work? If it be done
voluntarily and presumptuously, the meaning is, that he is liable to
excision, and if there were witnesses and a warning, he is to be
stoned. If he did it in error, he must bring a certain sin-offering.”
(Hilchoth Shabbath, c. i. 1.) This sounds something like the law of
Moses, but is in reality far more severe. The whole force depends
upon the meaning of the word “work,” and the rabbinical sense
would entirely destroy the peace of society. If, for instance, a poor
man could not afford to have his Sabbath lamp burn all day, and
should extinguish it to save the oil; or if a humane man should see
burning coals in some place likely to do injury to others, and should
extinguish them, they would both be guilty, and if some zealous
Talmudists happened to be present, and first remonstrated with them
on the unlawfulness of the act, they would both be tried, found guilty,
and stoned to death:—
כיצד, כל העושה מלאכה בשבת אע׳׳פ שאינו צריך לגופה של מלאכה חייב עליה
הרי שכבה את הנר מפני שהוא צריך לשמן או לפתילה כדי שלא יאבד או כדי שלא
ישרף או כדי שלא יבקע חרס של נר מפני שהכבוי מלאכה והרי נתכוון לכבות
ואע׳׳פ שאין צריך לגוף הכבוי ולא כבה אלא מפני השמן או מפני החרס או מפני
וכן המעביר את הקוץ ד׳ אמות ברה׳׳ר או המכבה את, הפתילה הרי זה חייב
הגחלת כדי שלא יזוקו בו רבים חייב ואע׳׳פ שאינו צריך לגוף הכבוי או לגוף
חהעברה אלא להרחיק ההיזק הרי זה חייב וכן כל כיוצא בזה ׃
“Whosoever does any work on the Sabbath, even though he does
not do it for the sake of the work itself, is nevertheless guilty. How
so? If, for instance, a man extinguishes a lamp, because he wants
the oil or the wick, and wishes that it should not waste, nor be
burned, or that the earthenware part of the lamp should not be
cracked; inasmuch as the extinguishing is work, and his intention
was to extinguish it: although the mere act of extinguishing it was not
the ultimate object, but on the contrary, the saving of the oil or the
wick, or the earthen lamp, he is, nevertheless, guilty. And in like
manner, whosoever, removes thorns a distance of four ells in a
public place, or whosoever extinguishes coals to prevent the public
from being injured, is guilty: although the ultimate object was not the
extinguishing nor the moving, but he simply intended to prevent the
injury, he is guilty, and so in all similar cases.” (Ibid.) If this were the
law of the land, and the executive were in the hands of Talmudistic
zealots, the peace of the world would be at an end. The poor man
could not be happy, when he saw his little property wasting; and the
humane man would either be made miserable at the thought of being
able to prevent much injury, and yet not doing it, or would have to
expose himself to the danger of a cruel and ignominious death. We
know enough of the general character of the Jewish nation to believe
that there are amongst them those who would brave the danger,
whose generous hearts would rise above personal considerations,
but how dreadful would be the consequences! A man of a tender
heart, the father of a family, would be induced, by the best of
feelings, to save his fellow-men from injury. He would return to his
family, and tell them how God had given him an opportunity of doing
good. The family worthy of such a father would rejoice to hear the
information, but the sequel of his story would turn their joy into
mourning. He would have to tell them that ignominious death would
be the consequence, and that because he dared to do an act of
charity, and to love his brother as himself, the morrow would see his
wife a widow and his children orphans. But suppose, that when he
performed the act, he had been attended by two of his sons, now
grown up, and zealots for the oral law—that they had warned him,
and then became his accusers, as they must, if firm believers in
Talmudic religion, he would have the additional pangs of seeing his
own flesh and blood as the foremost of his executioners. This one
law would clothe the world with mourning, and make the light of the
Sabbath sun the curse of mankind. Though men might be found at
first to brave the danger, the course of time and the inflexible severity
of the law would soon annihilate all generous feeling. Children would
be trained up with the idea that humanity is not a Sabbath virtue, and
the constant resistance of the tender feelings would harden the
heart, and mankind in time become totally insensible on week-days
as well as Sabbath-days; and thus the enforcement of this one law
would produce universal selfishness, and this would certainly not
promote the happiness of the world. But take another case of a man,
who leaves his home on the Friday morning to go a short distance
into the country, intending to return before the commencement of the
Sabbath; he meets with an accident, and breaks a limb; on the
Sabbath he is sufficiently restored to think of the anxiety of his family,
and writes a short note to inform them of his state, this act of
common love and kindness would cost him his life; nay, if he had
only begun the letter, and then overcome by fear or weakness, had
left it unfinished, a rabbinic tribunal would condemn him to be
stoned.
כל המתכוון לעשות מלאכה בשבת והתחיל בה ועשה כשיעור חייב אע׳׳פ שלא
כיצד הרי שנתכוון לכתוב אגרת או שטר, השלים כל המלאכה שנתכוון להשלימה
בשבת אין אומרים לא יתחייב זה עד שישלים חפצו ויכתות כל השטר או כל
האגרת אלא משיכתוב שתי אותיות חייב ׃
“Whosoever intends to do any work on the Sabbath, and begins it,
and does a certain measure, is guilty, although he does not finish all
that he intended. How so? Suppose he intended to write a letter, or a
contract on the Sabbath, it is not to be thought that he will not be
guilty until he finish his business, and write the whole contract or the
whole letter. On the contrary, as soon as he shall have written two
letters (of the alphabet) he is guilty.” (Ibid.) And consequently, if it can
be proved, must be stoned. Every one’s daily experience will tell
them of the many similar cases where a letter may be necessary for
the peace or well-being of an individual or a family, and where the
delay of a day would be a serious injury. If rabbinism held the reins
of power, the anxiety, the sorrow, the injury must all be endured; the
Sabbath-day must be made a burden and a curse, instead of a
blessing, or life itself must be exposed to danger. But this would not
be the only misery. These sanguinary laws would, as religious laws,
bind the consciences of the weak and superstitious. A man’s
domestics, or his children, or even his wife, would become spies
over all his Sabbath doings, and the denouncers of every
transgression; and thus domestic confidence, without which not even
the shadow of happiness can exist, would be destroyed, and a man’s
foes would be those of his own household. Much has lately been
thought and said about the sanguinary nature of the laws of England,
but the laws of Draco himself were merciful when compared with the
religious enactments of the rabbies. Draco only sentenced to death
men convicted of a crime. The oral law condemns to stoning the
man, woman, or child who will venture to write two letters of the
alphabet, or even who will extinguish fire to prevent a public injury.
Nay, in some cases, where it actually pronounces a man innocent, it
nevertheless commands him to be flogged.
נתכוון ללקוט תאנים שחורות וליקט לבנות או שנתכוון ללקוט תאנים ואחר כך
ענבים ונהפך הדבר וליקט הענבים בתחלה ואח׳׳כ תאנים פטור אע׳׳פ שליקט כל
מה שחשב הואיל ולא ליקט כסדר שחשב פטור שבלא כוונה עשה שלא אסרה
התורה אלא מלאכת מחשבת ׃
“If a man intended to gather black figs, but gathered white figs, or if
he intended to gather figs and afterwards grapes, but the matter has
been inverted, and he gathered the grapes first, and afterwards the
figs, he is not guilty. Although he have gathered all that he thought of
gathering, yet, because he did not gather them in the intended order,
he is not guilty, for he did what was unintentional, and the law forbids
only intentional work.” (Ibid.) We pass by the manifest absurdity of
this decision, which is, however, sufficient to prove that this law is not
of God, because it is more important to consider what is to be done
with a man not guilty. The law of England, or any other civilized
country, would say, of course, that he is to go free; but not so the oral
law, it commands that the man should be flogged.
הרי זה פטור מן הכרת ומן הסקילה, וכל מקום שנאמר שהעושה דבר זה פטור
ומן הקרבן אבל אסור לעשות אותו דבר בשבת ואיסורו מדברי סופרים והוא
הרחקה מן המלאכה והעושה אותו בזדון מכין אותו מכות מרדות ׃
“Wherever it is said, he that doeth anything is not guilty, the meaning
is, that he is not liable to excision, nor stoning, nor a sacrifice, but
that thing is unlawful to be done, and the prohibition is of the words
of the Scribes, and is intended as a removal from the possibility of
work: and he that does it presumptuously, is to be flogged with the
flogging of rebellion.” (Ibid.) Here, then, we have a whole class of
crimes which the oral law itself allows are no crimes according to the
law of Moses, but which it thinks fit to punish with that dreadful and
degrading infliction. Are the professors of this traditional religion
really acquainted with its ordinances? or can any man believe that a
religion which, if it had full scope and power, would become the
torment of the human race, can emanate from God?
If ever this religion attains supreme power, its adherents will be
reduced to a state of the most deplorable bondage, but what would
be its effect upon the other nations of the world? It would, in the first
place, deprive all other nations of a Sabbath; for we have already
quoted the law (No. 3, p. 22), which decides, “That a Gentile who
keeps a Sabbath, though it be on one of the week-days is guilty of