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Brewing Science:
A Multidisciplinary
Approach
Second Edition
Brewing Science: A Multidisciplinary
Approach
Michael Mosher • Kenneth Trantham
Brewing Science:
A Multidisciplinary
Approach
Second Edition
Michael Mosher Kenneth Trantham
Department of Chemistry and Biochemistry Department of Physics and Physical Science
University of Northern Colorado University of Nebraska at Kearney
Greeley, CO, USA Kearney, NE, USA
© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer Nature
Switzerland AG 2017, 2021
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Preface
What do your professors do at the end of a day at college? Many, the authors
included, will enjoy a craft brew and discuss the day’s successes and opportunities
for improvement. Thus began the discussion for the beginnings of this book.
“Wouldn’t it be awesome,” we thought, “if we could highlight the science that goes
into brewing? The students would just love a brewing science class!”
And that is what you’ll find here. This text represents the topics that are taught in
our courses in the Introduction to Brewing. These courses are very popular at our
institutions. We’ve tried to write from your perspective and provide not only the
processes that you’ll encounter in the brewery, but also provide the reasons why
those processes are completed and the science behind them.
Every few pages, you’ll find CHECKPOINT boxes. These are designed to pro-
vide you with a chance to take a break and confirm that you’ve gathered the key
topics of the discussion to that point. This is also how we’ve constructed the images
that accompany the discussion. When they appear in the text, it is important to take
a break from reading and examine the figures in detail. (Some professors, the authors
included, find great quiz and test questions by looking at the figures.)
We sincerely hope that you enjoy your studies of this exciting topic. One thing
you’ll note from the start of your reading, brewing science requires an understand-
ing of a wide range of topics from biology to chemistry to physics to history to
almost every subject taught on campus. The purpose of the book is not to make you,
the student, a physical chemist or a fluids engineer, but to give you a sense of what
is possible in the brewery. And, it will provide you with an understanding behind
why things are done the way they are in the brewery. Brewing science can be very
technical, but our hope is that you find the subject just as fascinating as we do.
The first incarnation of the course described by the topics in this text was directed
at the general studies level. The science discussed in that type of course is more
descriptive and general in nature. We found that the class attracted a wide range of
v
vi Preface
majors with varying interest levels. This class is still taught at the University of
Nebraska Kearney. However, we have found that the class also attracted those with
more than a passing interest in brewing and wanted to dive deeper into the rich sci-
ence that surrounds the craft brewing industry. So, we’ve included the detail that is
appropriate for those courses that do this, such as the course taught at the University
of Northern Colorado.
The text is written from a process-centric approach to uncover the principles
behind brewing science. Instead of a discussion of brewing from the perspective of
the four main ingredients (water, malt, hops, and yeast), this text is formatted and
written from the perspective of the steps taken to manufacture beer (malting, mill-
ing, mashing, boiling, etc.). The topics are focused more on the technical aspects
and design principles of brewing. As the students uncover the process of mashing,
they explore the background chemistry needed to fully develop their understanding.
As we explore wort chilling, we dive into the background in thermodynamics that
explains this process. Thus, students learn what they need to understand as they
need to know it.
We hope that this text will provide you, the instructor, with the greater detail
needed behind each of the processes in the brewery and the insight into the interre-
lationships between the individual processes. We realize that there are parts of the
book that may be mathematically challenging to a general audience. But, the lan-
guage of science is mathematics – and with practice and motivation to be success-
ful, the general audience can succeed.
Within each chapter are CHECKPOINT questions that provide key questions
that students should be able to accomplish. At the end of each chapter are questions
that expand upon these in-chapter questions. The summary section at the end of
each chapter is also helpful in directing students as they move through the text.
Finally, each chapter contains at least one laboratory experiment that can help
explain the material in the chapter. Both of the authors’ courses in this subject have
related laboratories that we’ve noted are extremely useful in developing student
interest and motivation, and providing confirmation of topics in the course.
Additional “laboratory experiments” can be obtained by modifying the laboratory
analyses found in the American Society of Brewing Chemists Methods of Analysis
resource.
It is our sincere hope that you, the instructor, find the information in this text to
be helpful to you and your students irrespective of the level of your introductory
course in brewing science. As the standalone text, or used in conjunction with hand-
outs and additional readings, the material inside should be helpful to your students.
Whether they are beginning their studies for a diploma in brewing from the Institute
of Brewing and Distilling, satisfying a general studies requirement, or reading for
interest, the student is sure to find interest in this topic.
As our courses in brewing science have matured and expanded, we noted that the
emphasis on certain topics within the field has changed. In addition, there were
many additional topics that we wanted to add to the text. Hence, the construction of
the second edition of this text was not only recommended by our students, but also
needed by our students as they studied for exams.
There are a number of changes to the text from the first edition. These changes
focus on the addition of a new chapter on clarification and filtration techniques and
technologies, more information on food safety and best practices, and an enhanced
section on the history of brewing beer.
Along the way, we’ve added more detailed images to show cutaway views of the
equipment used in brewing. These images allow us to dive inside the different ves-
sels and see where things are located and how the processes work. Our hope is that
you, the reader, will benefit from these images and better understand how a modern
brewery works.
The CHECKPOINT boxes remain throughout the text. These boxes ask key
questions to confirm that the major points are finding their way into your toolbox as
you read each chapter. Further checks include the questions at the end of the chap-
ters. These can be used as homework questions or as jumping-off points to further
explore the major topics of each chapter. To round off each chapter, you’ll find labo-
ratory experiments that help those who prefer a hands-on approach to learning about
the subject.
As before, we hope that you find this text to be a good introduction to the field of
brewing science. The subject is very interesting and with the sheer number of differ-
ent topics (from biology to chemistry to physics to engineering) there is surely
something here for everyone.
vii
Contents
ix
x Contents
Appendices������������������������������������������������������������������������������������������������������ 425
Index���������������������������������������������������������������������������������������������������������������� 441
Introduction to Brewing Science
1
Master brewers know a lot about the process and the product that they make. In
most cases, they’ve spent a considerable number of years at their craft, experiment-
ing with different malts and grains, different yeasts, and different processes until
they’ve arrived at what they consider to be the perfect beer. Any courses or training
that the master brewer takes are extremely rigorous, often involving multiple months
or years of intensive study and potentially even an apprenticeship under an experi-
enced master brewer. Those years of training to master the art of brewing beer
require not only mastery of the processes and recipes, but also an understanding of
how the science behind the process results in a particular flavor or product profile.
Many brewers would agree that knowing the science of brewing is important to
the process of brewing beer. Not only does the science govern how hop oils protect
beer from minor spoilage or how barley must be sprouted before it can be used to
make beer, but the general principles used to practice science guide the brewer every
day. What principle helps a brewer make everyday decisions?
The scientific method is a process of thinking about problems. The method is out-
lined in Fig. 1.1. Brewers, or anyone for that matter, that use this process methodi-
cally arrive at the answer to a problem, or develop a law or theory based on
observations. This is the same way of thinking about the world around us that scien-
tists use every day. An example helps guide us to understanding the scientific method.
A brewer starts with an observation. For example, suppose they notice that a
recently brewed batch of beer has a buttered popcorn flavor. The brewer would then
develop an educated guess, called a hypothesis, which would attempt to explain the
origin or cause of the off-flavor. For example, the brewer may hypothesize that the
Fig. 1.1 The scientific method. A researcher makes observations, develops a hypothesis, and then
tests the hypothesis with carefully designed experiments. This is a cyclical process that eventually
results in a proven hypothesis that can either be called a theory or a law
temperature of the water used in the process was too hot. Then, the brewer would
perform an experiment to try to eliminate that flavor, in this case by reducing the
temperature in the next batch of beer. After making more observations (tasting the
beer, running laboratory analysis of flavor components, etc.), the brewer would then
compare those results to the original hypothesis. If the observations did not fit the
original hypothesis, the brewer would modify the hypothesis and return to the brew-
ery to perform another experiment. Then, they would modify or re-create the
hypothesis and test it out in the brewery. This cyclical process would continue until
the hypothesis did not need modification after repeated experiments. The brewer
would have found the answer to the observation and know what to do if that situa-
tion ever arose again. When the hypothesis is confirmed in such a manner, the
hypothesis is elevated to become a law or a theory.
A law is a tested and proven hypothesis that explains the initial problem. Laws
do not explain why the problem occurs, but simply what happens. In our previous
example, the brewer may eventually discover after multiple experiments that when
the serving tap for the beer is cleaned immediately before use, the off-flavor disap-
pears. The brewer’s hypothesis would then become a law: Cleaning the beer tap
removes the buttered popcorn flavor in the beer.
A theory, on the other hand, is a tested and proven hypothesis that explains why
something happens. Theories are the most definitive statements that can be made.
They are not just statements that identify the outcome of a particular step in the
brewery. They predict the outcome by providing a detailed explanation of why that
outcome occurs at any level of observation. To a brewer, and any scientist, a theory
is the best statement that one can have about a process. Let’s say, for example, the
brewer does experimentation that shows bacteria in the tap line cause the buttery
flavor in the beer. The hypothesis then becomes a theory: Because there are bacteria
Other documents randomly have
different content
The Sabbath day, that is, the day of rest, is to be kept holy. In two
ways it should differ from other days; it is to be a day of rest and also
a holy day. We keep it as a day of rest by not doing on it any kind of
work; we keep it as a holy day by devoting the greater part of it,
since we are free from our ordinary occupation, to prayer and to
reading the Bible.
The Israelites were told to remember the Sabbath day; that is, the
well-known day of rest, the same day which was instituted as a day
of rest in connection with the manna. On five days they collected one
omer of the manna, on the sixth day two omers for each person; on
the seventh day no manna was collected nor was any found, and the
Israelites were commanded to bake and to cook on the sixth day not
only for the sixth day, but also for the seventh, on which day baking
and cooking was not to be done. This same seventh day we are told
in the fourth commandment to remember to keep holy, that we
should not forget it, or choose another day instead of it. It is the
same seventh day on which God rested after the six days of the
Creation, and which “he blessed and sanctified.”
It is to be a day of rest not only for ourselves; we must not have work
done for us by our children, or by our servants, or by strangers; even
our cattle must rest. After six days of work we enjoy the blessing of
one day’s rest, and are rendered more fit to work another six days.
The harder we work on six days, the more welcome is the rest of the
seventh day to us. When Moses repeated the commandments, he
laid special stress on the rest of the servants, reminding the
Israelites that they themselves had once been slaves, and must
therefore recognise the necessity of granting a day of rest to their
servants.
“Therefore the Lord blessed the Sabbath day;” the rest on the
seventh day is a blessing to those who have worked hard during the
preceding six days; it is a blessing to those who spend the Sabbath
in a proper manner. “And he hallowed it” by giving man an
opportunity to sanctify himself by more frequent communion with the
Most Holy.
To remember
(1.) to keep the same day as Sabbath which
has been set apart as such from the beginning.
To abstain
(2.) on that day from all kind of work.
To devote
(3.) part of the day to our sanctification.
Fifth Commandment.
“Honour thy father and thy mother: that thy days may be long upon
the land which the Lord thy God giveth thee.”
“Honour thy father and thy mother,” says the Almighty to us. How
does a child honour father and mother? In the eyes of the child
father and mother must be the king and the queen of the house,
however small that may be. Every word that comes from their mouth,
every desire that they express, must be regarded as of the greatest
importance, and be well remembered by the child. When the king or
the queen speaks, all present stand and listen respectfully; their
words are read by every one with the greatest interest. So it must be
with the words of our parents. Whenever they tell us to do or not to
do a thing, obedience is a blessing to us; disobedience is the chief
cause of all misery and trouble. We feel pleasure and honour in
[258]being able to do something that gratifies our parents, and we like
to give them at times some material token of our affection. The best
present we can give them is a good heart, sincere love that prompts
us to avoid everything that would grieve them, and to do everything
we can to give them pleasure and to make them happy.
This is one of the few laws the reward of which is distinctly stated,
“That thy days may be long upon the land, which the Lord thy God
giveth thee.” We can easily understand the good effect of keeping
the fifth commandment. Pleasure and contentment contribute a good
deal to the health and well-being of man, whilst anger, trouble, and
dissatisfaction produce ill-health and weakness. The mutual affection
between parent and child is therefore the cause that the days of both
the parents and the children are prolonged, and the harmony and
happiness of the house firmly established. The blessing attending
children’s obedience and love towards their parents does not end
here. The whole State consists of small homes and families, and the
greater the well-being of the individual homes, the greater is the well-
being of the whole country. Thus the child by acting in accordance
with this Divine commandment contributes its share towards the
prosperity of the whole country.
When our parents are not present, we should, out of love towards
them, obey those who take their place, as, e.g., our elder brothers or
sisters, our guardians, and our teachers, since all these only do what
the parents would themselves like to do were the opportunity granted
them.
We are bound to honour our parents not only so [259]long as we are
under their care and live in their house, but also when we have left
our parents’ home, and have become independent. Even when they
have become old, weak, and poor, and we support them, we must
not forget the natural relation between parent and child, and the
honour due to parents from their children must still be shown to
them. When they have departed from this life, and we are no longer
able to show our feeling of love and respect in the usual way, we
must honour their name and memory, and hold in respect the wishes
and commands which they expressed when still alive. Death is no
bar to true love and sincere affection.
By listening
(1.) respectfully to the words of our parents and
obeying what they say.
By doing
(2.) that which pleases them, and avoiding that
which would displease them.
By supporting
(3.) them when they are weak and poor by all
our best exertion and with genuine pleasure.
By honouring
(4.) their name and memory after their death.
By being
(5.) obedient to our elder brothers or sisters, to our
guardians, and to our teachers.
Sixth Commandment.
This commandment and those which follow it have their root in the
principle, “Love thy fellow-man as thyself,” applied to the life (sixth
commandment), the home (seventh commandment), the property
(eighth commandment), and the honour of our fellow-man (ninth
commandment). We wish to enjoy life as long as possible; it must
therefore be our desire to see our fellow-man enjoy the longest
possible life. But we must not rest satisfied with the mere desire. An
earnest desire is followed by acts dictated by it. We must try our
utmost, even as we do with regard to ourselves, to preserve the life
of our fellow-man. We have, e.g., seen before how by obeying the
fifth commandment we lengthen not only our own life, but also that of
our parents, whilst by breaking this law we shorten their life as well
as our own.
By supporting the poor and nursing the sick we may be the means of
increasing a human life by many days or even years, whilst by
neglecting the duty of charity we neglect to save the life of our fellow-
man when it is in our power to do so.—Another instance of criminal
neglect it would be if a person saw another [261]in actual danger of
life, and did not try everything in his power to save him.
To take
(1.) it by violent means.
To do
(2.)anything by which the peace and well-being of our
fellow-man might be undermined.
To neglect
(3.) anything in our power to save our neighbour
from direct or indirect danger of life.
Seventh Commandment.
Faithlessness
(1.) of a man to his wife, or a woman to her
husband.
The(2.)
use of improper and indecent language.
Immodest
(3.) conduct.
Associating
(4.) with immoral persons.
Eighth Commandment.
We do not like that any one should take a part of our property
without our knowledge or consent. An old saying of the Rabbis
teaches: “Let the property [263]of thy neighbour be as dear in thy
eyes as thine own” (Aboth ii. 12); that is to say, as you do not wish a
diminution or destruction of what is yours, so you must not cause a
diminution or destruction of what belongs to your neighbour.
By secretly taking anything for ourselves that does not belong to us,
we steal, and break the eighth commandment.
This commandment has also a wider sense, and forbids every illegal
acquisition of property, whether it be directly by theft or robbery, or by
cheating, by embezzlement or forgery. Property acquired by any of
these or similar means may be considered as stolen property, and is
by no means a blessing to him who possesses it. Even if human
justice does not reach the evil-doer, he is watched by an All-seeing
Eye, and will in due time receive his full punishment.
Theft
(1.)and robbery.
All kinds
(2.) of fraud and dishonesty.
Ninth Commandment.
It gives us pain to hear that others speak ill of us. “Let the honour of
thy neighbour be as dear to thee as thine own” (Aboth ii. 10). We
must therefore not speak ill of our neighbour. But it is not only the
speaking ill of others that this commandment forbids; we must not
say of our fellow-man anything that is not true. If we are called as a
witness in a [264]court of justice, we must be most careful that every
word we utter be perfectly true. We must weigh our words well and
guard ourselves against stating as facts things about which we are
not quite certain. If we are careless we may become false witnesses,
and may even be guilty of perjury.
Forbids
(1.) us to give false evidence; and
To utter
(2.) an untruth of any kind whatever.
It commands
(3.) us to be careful in our utterances.
Tenth Commandment.
“Thou shalt not covet thy neighbours house; thou shalt not covet thy
neighbour’s wife, nor his man-servant, nor his maid-servant, nor his
ox, nor his ass, nor any thing that is thy neighbour’s.”
The coveting which the tenth commandment forbids is the root from
which the crimes forbidden in the four preceding commandments
spring. Coveting is a desire to possess what we cannot get in an
honest and legal manner. An instance of such coveting is the desire
of Ahab to possess the vineyard of Naboth. It must have been more
than an ordinary desire, for it led him to most wicked acts (1 Kings
xxi.).
Forbids
(1.) us to covet that which does not belong to us; and
Commands
(2.) us to suppress any such desire when it rises
in our heart.
Note 1.—There is another way of enumerating the Ten Commandments, namely,
to combine the first and the second into one, and to divide the tenth into two. The
Masoretic text seems to point in this direction; for there is no pause between the
first and the second commandments, while there is one in the middle of the tenth.
The inference from the Masoretic text, however, is not quite certain. It is possible
that the first two commandments were joined closely together in order to separate
more pointedly those commandments in which God speaks of Himself in the first
person from those in which He speaks of Himself in the third person; or, to use the
words of the Midrash, to separate the first two, which the Israelites heard directly
from God, from the rest, which they heard through Moses. The last commandment
was, on account of its great importance, given in two different forms. In the first the
general term “house” is employed; in the second the various elements constituting
the “house” are enumerated instead. The two forms of the commandment are
separated by the [267]sign of a pause, because each of them is complete in itself.
Tradition supports our division of the Decalogue. “I am” (אנכי) and “Thou shalt not
have” (לא יהיה לך) are mentioned in Talmud and Midrash, also in Targum, as two
distinct commandments. According to Philo (On the Ten Comm.) and Josephus
(Antiq. III. v. 5), the verse, “Thou shalt have … before me” belongs to the first
commandment.
The text of the Decalogue, as repeated by Moses in the plain of Moab (Deut. v. 6–
8), differs from the original (Exod. xx. 2–14). One of the differences, the first word
of the fourth commandment—זכור, “Remember,” in Exodus, and שמור, “Observe,”
in Deuteronomy—is pointed out in Midrash and Talmud, and also in the hymn for
the Eve of Sabbath, beginning, “Come, my friend” (לכה דודי). Tradition explains the
first expression as referring to affirmative commandments, and the second to
prohibitions; it further teaches that “both expressions were spoken by God
simultaneously;” that is to say, the fourth commandment in Deuteronomy, though
different in form, does not imply anything that has not been revealed by God on
Mount Sinai. The same applies to all points of difference.
Why did Moses introduce the alterations? Ibn Ezra, in his Commentary on the
Decalogue, is of opinion that the question need not be asked, or answered if
asked, because in the repetition of a Divine message the original words may be
changed so long as the sense remains intact. But the addition of the phrase, “as
the Lord thy God commandeth thee” in two cases, and the reference to the
deliverance from Egyptian servitude, substituted (in Deut.) in the fourth
commandment for the reference to the Creation (in Exod.), lead us to think that the
changes were not introduced unintentionally or without any purpose. The repeated
Decalogue is a portion of an address in which Moses exhorted a new generation in
the plains of Moab to obey the Divine Law. It is, therefore, not unlikely that he
made additions [268]and alterations for the sake of emphasis, where he noticed a
certain laxity among those whom he addressed. Having come in contact with
heathen nations and observed their rites in connection with their sacred days, the
Israelites may have been inclined to imitate them; they were therefore exhorted to
sanctify the Sabbath in the way God commanded; hence also the more emphatic
“Observe,” שמור.—A similar reason may have caused the addition of the same
phrase, “as the Lord, &c.,” to the fifth commandment. The participation of a portion
of the Israelites in the licentious feasts of the Moabites and Midianites disturbed
the peace of their homes and loosened the sacred family tie. Moses therefore
points to the Divine origin of the law commanding obedience to parents, and also
emphasises the blessings which it will yield by adding the words, “and in order that
it may be well with thee.”—The change of circumstances has also caused another
alteration in the fourth commandment. During the forty years which the Israelites
were compelled to spend in the wilderness, they almost forgot the condition of their
former servitude; the new generation did not know it at all, and they grudged their
slaves the one day of rest in the week. They were therefore reminded of their
servitude in Egypt, and were asked to remember it in order that they might, out of
gratitude to the Almighty, keep the Sabbath as He commanded them.
Note 3.—Don Isaac Abarbanel, in his Commentary on Exodus xx., says: “The Ten
Commandments are distinguished from the other Divine precepts in three things:
they were directly communicated by God to the Israelites, not through a prophet;
they were revealed to a whole nation at once; and they were written on the two
tables of stone by the finger of God. Such distinction necessarily indicates a
greater intrinsic value of the Ten Commandments. My opinion is therefore that they
are laws of a general character, and principles including all the 613 precepts which
the Holy One, blessed be He, gave to His people. E.g., love and worship of God.
sanctification of His Name, submission to His judgment, fear of God, reverence of
His sanctuary, and other duties towards God; Passover, Tabernacles, Tefillin,
Mezuzah, and such other precepts as are ‘a memorial of the departure from
Egypt;’ the separation of the first-born, tithes, &c.—all these duties are implied in
the first commandment. Also Rabbi Levi ben Gershon and the Gaon Saadiah
assume that all the 613 precepts are implicitly contained in the Decalogue.
Although all precepts involving practice (מצוות מעשיות) are implied in the
Decalogue, and even allusions to each one of the thirteen principles of faith may
be discovered in it, there is no precept concerning our faith. It has already been
proved by Rabbi Chisdai that by the Divine commands we are either [271]told to do
a certain thing, or told not to do a certain thing; but what we have to believe or not
to believe the Almighty taught us through signs, wonders, and revelation. The
words ‘I am the Lord thy God, who brought thee out of the land of Egypt, out of the
house of bondage,’ teach a certain truth, a principle from which many of the 613
precepts may be derived, but which is in itself no commandment.—The Decalogue
(עשרת הדברים) must therefore not be understood as designating ten
commandments, but ‘ten words’ or ‘ten paragraphs’ indicated in the Hebrew text
by the pauses, or spaces left between two paragraphs.
“The ‘ten words’ were written on two tables, five on each. The first five, containing
positive and negative precepts, with the announcement of reward and punishment,
were exclusively addressed to the Israelites. The latter five are simple prohibitions
without any mention of punishment; because they were addressed to man as man,
and include only such laws as are also suggested to him by human reason,
without direct revelation.”
Rabbi R. S. Hirsch, in his Commentary on Exodus xx., says in reference to the first
commandment: “As this verse is not understood as a mere declaration, but as a
commandment (מצוה), it does not say ‘I am thy God,’ but ‘I, the Lord, shall be thy
God,’ and thus contains as the foundation of all our duties towards God an
exhortation to acknowledge the sovereignty of God, קבלת עול מלכות שמים.
“The so-called ‘belief in the existence of God,’ as ancient and modern theologians
generally express this idea, differs widely from that which underlies this
fundamental doctrine of Judaism. The truth which affords me the foundation of a
Jewish life is not the belief that there is a God, or that there is only one God, but
the conviction that this One, Only, and true God is my God; that He has created
and formed me, has placed me here, and given me certain duties; that He
constantly makes and forms me, preserves, protects, [272]directs, and guides me;
not the belief that I, an accidental product of the Universe whose First Cause He
was millions of years ago, am through a chain of thousands of intervening beings
related to Him, but the belief that every moment of my existence is a direct
personal gift from the Almighty and All-good, and that every moment of my life
ought to be spent in His service; not the knowledge that there is a God, but the
recognition of God as my God, as the sole Cause of my fate, and my sole Guide in
all that I do, gives me the foundation for my religious life. The response to the
exhortation, ‘I shall be thy God,’ is ‘Thou art my God.’ ”
Note 4.—The importance attached to the Decalogue may be gathered from the
various attempts made, on the one hand, to classify the Divine laws according to
the Ten Commandments, showing that the latter contain all the 613 precepts; and,
on the other hand, to find in such important passages as the Shema and Leviticus
xix. a parallel for each of the Ten Commandments. (Jerus. Talm. Ber., chap. i.;
Rabboth, Vayyikra ad locum.)
[Contents]
Duties
A. towards God, as our Master, Creator, and Father.
Duties
B. towards our fellow-men, as children of one God.
Duties
C. towards ourselves, as the object of God’s
Providence.
“And now, O Israel, what doth the Lord thy God require of thee but to
fear the Lord thy God?” (Deut. x. 12).
“If thou wilt not observe to do all the words of this law that are written
in this book, that thou mayest fear this name which is to be honoured
and revered, the Lord thy God; then the Lord will make thy plagues
wonderful” (Deut. xxviii. 58).
“The fear of the Lord is the beginning of knowledge” (Prov. i. 7). [274]
“The beginning of wisdom is the fear of the Lord” (Ps. cxi. 10).
“Fear God, and keep his commandments; for this is the whole duty
of man” (Eccles. xii. 13).
“Thou shalt love the Lord thy God with all thine heart, and with all thy
soul, and with all thy might” (Deut. vi. 5). [275]
“The Lord preserveth all those who love him (Ps. cxlv. 20).
“Thou wilt show me the path of life. In thy presence is fulness of joy;
in thy right hand there are pleasures for evermore” (Ps. xvi. 11).
“As the hart panteth after the water brooks, so panteth my soul after
thee, O God” (Ps. xlii. 2).
“Blessed are they who dwell in thy house: they will be still praising
thee” (Ps. lxxxiv. 5).
“I will rejoice in the Lord; I will joy in the God of my salvation” (Hab.
iii. 18).
“For all things come of thee, and of thine own hand have we given
thee” (1 Chron. xxix. 14).
4. Reverence for His Name.—The more we fear and love God, the
deeper and the more intense is our feeling [276]of reverence for
everything which is connected in our thoughts with the name of the
Almighty. Whenever we enter a place dedicated to His worship, or
open the Book that bears His name, or celebrate the days set apart
as “seasons of the Lord,” this feeling of reverence overcomes us,
and finds expression in our conduct. The reverence for the name of
God impels us also to respect ministers and teachers who spend
their life in spreading the knowledge of God and His Will.
“How awful is this place! this is none other but the house of God”
(Gen. xxviii. 17).
“I will come into thy house in the multitude of thy mercy: and in thy
fear will I worship toward thy holy temple” (Ps. v. 8).
“When I will publish the name of the Lord, ascribe ye greatness unto
our God” (Deut. xxxii. 3).